Arrogant and egotistical people are not essentially interested in truth. Rather, they engage in propaganda, mind-control, and stubborn adherence to their own opinions regardless of how erroneous, biased, or dangerous. They would rather suffer than admit personal error.

A Talmudic passage (Sotah 11a) offers an imaginary scenario relating to Pharaoh's decision to enslave the Israelites and murder their male babies. Bilam advised in favor of these evil decrees and ultimately died a violent death. Job remained neutral, and was later punished with horrible sufferings. Yitro opposed Pharaoh’s decrees, had to flee, and was ultimately rewarded.

Upon attaining freedom, the Israelites complained and demanded that their leader deliver on his campaign promises. The former slaves learned quickly to appreciate their freedom, to demand their rights, to assert their grievances, and to expect their leader to respond effectively.

The oppression of proselytes is a sin of the greatest magnitude. Those who foster this oppression are violating the very halakha they purport to defend. The current wave of extremism brings shame on Torah, brings shame on halakha, brings shame on the high ideals of our religious tradition. 

Each of us is an ambassador of our people; each of us represents the history, culture and traditions of the millennial Jewish experience; each of us is part of the Jewish destiny. To play our roles as proud and courageous Jews, we need to overcome inferiority complexes and reject “politically correct” pressures; we need to stand tall and strong on behalf of the God of Israel, the Torah of Israel and the People of Israel.

I fully believe there are Tzaddikim and Tzaddikot in our world; but I also believe that these very righteous and pious people are humble and private. They don’t pose as saints, and they don’t let others market them as holy people with great spiritual powers. They don’t seek to make money by commercializing their righteousness.

Perhaps this is the message implied by the names of Bezalel son of Uri son of Hur. We begin in darkness, we move to light; but we then strive to live in the shadow of God, a world of shadows and hidden meanings, a world of wisdom and aestheticism, a world of reality and soulfulness.

Instead of experiencing the reality of the moment, people experience life mediated through cameras, cell phones, i-pads and other technology. People are so busy trying to record and remember everything, that they miss the actual thing they’re supposed to be trying to remember.

The Revelation at Mount Sinai was a national experience for all the people of Israel—but it also was very personal. Each Israelite 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. The miracle at Mount Sinai was not only the Revelation of God to the nation of Israel, but the individualized Revelation to each and every Israelite man, woman and child.

The story of Pharaoh and the ten plagues provides important lessons about humanity. It highlights how the arrogance and stubbornness of one person can cause so much tragedy to his own people. It underscores how hypocritical demagogues can continue to have the support of underlings even when leading them to calamity after calamity.