True religious leadership is not manifested in seeking power or control, nor in seeking honor or public accolades. Just the opposite! A genuine religious leader, like Moses, must exemplify humility and self-sacrifice.

We can fight “echo reasoning” by insisting on independent reasoning. We can fight autocracy by insisting on freedom of expression. We can combat religious rigidity and intolerance by raising our voices for intellectual vibrancy, compassion and social responsibility.

In our world today, we are—unfortunately—accustomed to dealing with biased, hate-filled, and dishonest enemies. We sometimes wonder why people abandon reason and fairness in order to maintain hateful prejudices. But we also know that the “Bil’am effect” is possible. Some special individuals—steeped in animosity and prejudice—can rise above their biases, can open their eyes, can become forces for good instead of pawns of evil.

When people—individually, communally, nationally—have disagreements, they can engage in serious discussion and dialogue even if the parties are critical of each other’s positions. But when people are contemptuous of the other side, then the basis for discussion, debate and reconciliation is undermined.

Mount Sinai reminds us that God speaks to us. Mount Moriah reminds us that we long for God. The Mountain of God reminds us that we have lives to lead, mountains to climb, things to accomplish. These three mountains together help us structure our lives and our religious imaginations.

When the Israelites gathered around Mount Sinai to experience the awesome Revelation of God, each of them heard the same words—but in different ways! The Midrash teaches (Shemot Rabba 29:1) that God spoke “bekoho shel kol ehad ve-ehad,” according to the individual abilities of each listener. The universal message of Torah was made direct and personal.

We all may have good intentions; but we also have the uncanny ability to come up with rationalizations why we cannot fulfill these good intentions. We find excuses justifying why we can't attend minyan, or can't contribute more to charity, or can't spend time learning Torah, or can't find more time to spend with our families, or can't invite guests to our homes etc.

The hope for religion is the growth of religious institutions that actually take their parishioners seriously, that don’t insult their intelligence, that speak to their spiritual needs. Educated people are not—or should not be—looking for a religion that depends on ignorance and subservience, or that fosters superstitious beliefs and practices.