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Parashat Ki Tissa
Rabbi Rachel Goldenberg
Only a few weeks ago, at the foot of Mount Sinai, the Israelites entered into a covenant with God, a marriage of sorts. God delivered the ketubah (wedding contract) to Moses in the form of two stone tablets, inscribed on both sides with the terms of the covenant. This is how we will affirm and re-affirm our love, our devotion to God – by keeping the terms of this covenant. A couple of lines down on the first side of the first tablet, we find the prohibition against worshipping any concrete image.
This week’s Torah portion opens with God completing the inscription on the tablets. Moses is about to descend the mountain, in his hands, the two “stone tablets inscribed with the finger of God.” The Hebrew verb used for God’s “finishing” of this inscription is “kalloto.” The Midrash connects this word to the Hebrew word for “his bride,” or “kallato,” suggesting that the tablets represent the solemnizing of the marriage between God and the Israelites, represented by Moses.
In that moment of completion, God tells Moses to hurry down, because the people have made themselves a molten calf and bowed low to it and sacrificed to it, saying: “This is your god, O Israel. . .” It didn’t take long for the people to go from wedding to betrayal.
As we know, Moses sees the pagan celebration at the foot of the mountain, and he smashes the tablets. He also sends the Levites among the people to slay thousands of people. Then he makes his way back up the mountain, hoping to “win forgiveness” for the Israelites’ sin. God does not forgive everyone. God sends a plague to kill those who are guilty of the idol worship, but God does not wipe everyone out. God then declares that God will no longer walk in the midst of the people.
As I read the parasha this year, what amazed me most is that Moses manages to persuade God to change God’s mind and to continue to walk with the people. My question for all of us this week is, why?
Friday, March 9, 2012
Friday, March 2, 2012
Scrollers preview for 3/3/12 - Parashat Tetzaveh
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Parashat Tetzaveh
March 3, 2012
Rabbi Rachel Goldenberg
This week in Parashat Tetzaveh, we continue with the instructions for creating a sacred space among the Israelites for God’s Presence to dwell. Last week we received the instructions for the Mishkan, or Tabernacle. This week, the institution of the priesthood is created, and we receive the instructions for their garments.
The scholar Nahum Sarna writes in the JPS commentary, “Just as sacred space must be differentiated from profance space, so the occupants of the sacred office must be distinguishable from the laity. Hence, special attire, the insignia of office, is ordained for Aaron, the archetypal High Priest, and for his sons, the priests of lower rank.” As we read this section about the priestly vestments, we will not only dive into many details of colors of wool and linen, hems and fringes. We will also come across words such as “l’chavod u’l’tif’aret,” “for dignity and beauty.” We will learn that the High Priest carries the names of the tribes, inscribed on stones, on his shoulders and over his heart, “l’zikaron,” “for remembrance.” The Torah spends so much time on these outfits for a reason – the vestments transform the regular people of Aaron and his sons into walking symbols.
There is a wonderful book read by many rabbinical students these days called The Rabbi as Symbolic Exemplar: By the Power Vested in Me, by Rabbi Jack Bloom (from Connecticut, by the way!) In this book, Bloom examines how the symbolic role that serves as the source of the rabbi’s authority and power can lead to disillusionment and disenchantment. It details how symbolic exemplarhood is created, what its downside is, what power it offers, how it can be used effectively, how rabbis and other clergy can deal with their inner lives, and what can be done to help them stay “human” while maintaining their leadership.
I recently spoke with Lizz Goldstein, a rabbinical student who grew up at CBSRZ. She interviewed me about this notion of the rabbi as “symbolic examplar.” It was fascinating for me to reflect on how the symbolic power of my role can be used effectively and how it can sometimes get in the way of folks relating to me as “human.” Is this what God intended for the priests? What are the upsides and downsides for the priests of being these walking symbols, and what are the upsides and downsides for the people? Do we need to have symbolic exemplars, whether priests of rabbis? Is it possible to create a sacred community without leaders with “power vested in them”?
On this Shabbat that anticipates Purim, I look forward to investigating the power of the costumed professional!
Parashat Tetzaveh
March 3, 2012
Rabbi Rachel Goldenberg
This week in Parashat Tetzaveh, we continue with the instructions for creating a sacred space among the Israelites for God’s Presence to dwell. Last week we received the instructions for the Mishkan, or Tabernacle. This week, the institution of the priesthood is created, and we receive the instructions for their garments.
The scholar Nahum Sarna writes in the JPS commentary, “Just as sacred space must be differentiated from profance space, so the occupants of the sacred office must be distinguishable from the laity. Hence, special attire, the insignia of office, is ordained for Aaron, the archetypal High Priest, and for his sons, the priests of lower rank.” As we read this section about the priestly vestments, we will not only dive into many details of colors of wool and linen, hems and fringes. We will also come across words such as “l’chavod u’l’tif’aret,” “for dignity and beauty.” We will learn that the High Priest carries the names of the tribes, inscribed on stones, on his shoulders and over his heart, “l’zikaron,” “for remembrance.” The Torah spends so much time on these outfits for a reason – the vestments transform the regular people of Aaron and his sons into walking symbols.
There is a wonderful book read by many rabbinical students these days called The Rabbi as Symbolic Exemplar: By the Power Vested in Me, by Rabbi Jack Bloom (from Connecticut, by the way!) In this book, Bloom examines how the symbolic role that serves as the source of the rabbi’s authority and power can lead to disillusionment and disenchantment. It details how symbolic exemplarhood is created, what its downside is, what power it offers, how it can be used effectively, how rabbis and other clergy can deal with their inner lives, and what can be done to help them stay “human” while maintaining their leadership.
I recently spoke with Lizz Goldstein, a rabbinical student who grew up at CBSRZ. She interviewed me about this notion of the rabbi as “symbolic examplar.” It was fascinating for me to reflect on how the symbolic power of my role can be used effectively and how it can sometimes get in the way of folks relating to me as “human.” Is this what God intended for the priests? What are the upsides and downsides for the priests of being these walking symbols, and what are the upsides and downsides for the people? Do we need to have symbolic exemplars, whether priests of rabbis? Is it possible to create a sacred community without leaders with “power vested in them”?
On this Shabbat that anticipates Purim, I look forward to investigating the power of the costumed professional!
Friday, February 17, 2012
Scrollers Preview - Parashat Mishpatim
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Parashat Mishpatim
February 18, 2012
Rabbi Rachel Goldenberg
This week’s Parashah, Mishpatim, contains the laws of what has come to be known as the “Book of the Covenant.” Last week the people stood at the foot of Mount Sinai and directly experienced God’s powerful presence. They heard God pronounce a set of broad commandments of ethics and ritual. But the covenant doesn’t stop with broad statements and values as given in the Ten Commandments. The covenant isn’t concluded until this week, when God gives specific laws that govern people’s daily domestic, mundane lives. Not only do we receive a “Constitution” that sets out the core values of the society God expects us to create, but we also receive case law, and in the coming weeks and months, we’ll receive laws pertaining to the priests.
In Parashat Mishpatim we receive laws governing our daily lives, such as:“When a fire is started and spreads to thorns, so that stacked, standing or growing grain is consumed, the one who started the fire must make restitution.” (Exodus 22:5) And: “If you see the ass of your enemy lying under its burden and would refrain from raising it, you must nevertheless help raise it.” (Exodus 23:5)
The Etz Hayyim commentary quotes Moshe Greenberg who wrote, “Outside of Israel, you would have to go to three different addresses to get the material. . . in Mishpatim. The Torah combines law (as in the Code of Hammurabi), cultic instructions (as from a priestly manual,) and moral exhortation (as found in wisdom literature). This is the only Near Eastern literature in which an amalgam of these three interests is found: law, cult and wisdom.”
The Torah is unique in that all of these kinds of instructions are found in one place, and all of these instructions are part of a covenant with the Divine.
• What might this teach us about our unique brand of Israelite (or Jewish) spirituality? What does it mean to us that laws pertaining to the details of everyday human existence have a Divine source?
The Torah also stands out in contrast to the Code of Hammurabi and other Mespotamian documents in that the rules are set before the entire community. According to the Women’s Torah Commentary, “the Laws of Hammurabi stipulate that only the aggrieved party could have the laws read to him; in Mesopotamian society, public knowledge of the law was not assumed.”
Our Torah portion concludes with a very public ceremony in which the whole Book of the Covenant is read to the people. Then Moses conducts a sacrificial covenant ritual involving dashing blood on an altar and then dashing blood on the people. The covenant is transparent – its terms are known to all, and it includes everyone.
• How might this be experienced by a people who have just been freed from slavery, where rules were probably arbitrary and arbitrarily enforced? How does this system set up a different kind of power structure between the people and God versus the kind of power dynamic you might have in other Mesopotamian cultures?
Parashat Mishpatim
February 18, 2012
Rabbi Rachel Goldenberg
This week’s Parashah, Mishpatim, contains the laws of what has come to be known as the “Book of the Covenant.” Last week the people stood at the foot of Mount Sinai and directly experienced God’s powerful presence. They heard God pronounce a set of broad commandments of ethics and ritual. But the covenant doesn’t stop with broad statements and values as given in the Ten Commandments. The covenant isn’t concluded until this week, when God gives specific laws that govern people’s daily domestic, mundane lives. Not only do we receive a “Constitution” that sets out the core values of the society God expects us to create, but we also receive case law, and in the coming weeks and months, we’ll receive laws pertaining to the priests.
In Parashat Mishpatim we receive laws governing our daily lives, such as:“When a fire is started and spreads to thorns, so that stacked, standing or growing grain is consumed, the one who started the fire must make restitution.” (Exodus 22:5) And: “If you see the ass of your enemy lying under its burden and would refrain from raising it, you must nevertheless help raise it.” (Exodus 23:5)
The Etz Hayyim commentary quotes Moshe Greenberg who wrote, “Outside of Israel, you would have to go to three different addresses to get the material. . . in Mishpatim. The Torah combines law (as in the Code of Hammurabi), cultic instructions (as from a priestly manual,) and moral exhortation (as found in wisdom literature). This is the only Near Eastern literature in which an amalgam of these three interests is found: law, cult and wisdom.”
The Torah is unique in that all of these kinds of instructions are found in one place, and all of these instructions are part of a covenant with the Divine.
• What might this teach us about our unique brand of Israelite (or Jewish) spirituality? What does it mean to us that laws pertaining to the details of everyday human existence have a Divine source?
The Torah also stands out in contrast to the Code of Hammurabi and other Mespotamian documents in that the rules are set before the entire community. According to the Women’s Torah Commentary, “the Laws of Hammurabi stipulate that only the aggrieved party could have the laws read to him; in Mesopotamian society, public knowledge of the law was not assumed.”
Our Torah portion concludes with a very public ceremony in which the whole Book of the Covenant is read to the people. Then Moses conducts a sacrificial covenant ritual involving dashing blood on an altar and then dashing blood on the people. The covenant is transparent – its terms are known to all, and it includes everyone.
• How might this be experienced by a people who have just been freed from slavery, where rules were probably arbitrary and arbitrarily enforced? How does this system set up a different kind of power structure between the people and God versus the kind of power dynamic you might have in other Mesopotamian cultures?
Friday, February 10, 2012
Scrollers preview for 2/11/12 - Parashat Yitro
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Parashat Yitro
February 11, 2012
Rabbi Rachel Goldenberg
This week the Israelites accept God’s offer to be a “kingdom of priests and a holy nation” in exchange for following God’s laws.
According to the Etz Hayyim commentary, Parashat Yitro can be seen as, “ ‘the hinge of the Torah,’ containing the pivotal event in the history of the Israelite people and indeed of all humanity. Through the revelation at Sinai, Israel is transformed from a band of freed slaves to a nation covenanted to God. A Rabbinic tradition (from the Midrash Sifrei Deuteronomy) has it that God created the world so that Israel would emerge as a model nation and all humanity would learn from their example. . . . Had Israel not accepted the Torah, the universe would have ceased to exist.”
According to this commentary, all of Torah – all of history, even - was leading us to this moment, the revelation at Sinai, and the rest of Torah and history flows from this moment. If so, how do we see our lives in light of the revelation at Sinai and the covenantal promise between God and our People? Do we feel connected to that moment? Do we believe that we were there? Do we get glimpses of revelation in our own lives today?
Parashat Yitro
February 11, 2012
Rabbi Rachel Goldenberg
This week the Israelites accept God’s offer to be a “kingdom of priests and a holy nation” in exchange for following God’s laws.
According to the Etz Hayyim commentary, Parashat Yitro can be seen as, “ ‘the hinge of the Torah,’ containing the pivotal event in the history of the Israelite people and indeed of all humanity. Through the revelation at Sinai, Israel is transformed from a band of freed slaves to a nation covenanted to God. A Rabbinic tradition (from the Midrash Sifrei Deuteronomy) has it that God created the world so that Israel would emerge as a model nation and all humanity would learn from their example. . . . Had Israel not accepted the Torah, the universe would have ceased to exist.”
According to this commentary, all of Torah – all of history, even - was leading us to this moment, the revelation at Sinai, and the rest of Torah and history flows from this moment. If so, how do we see our lives in light of the revelation at Sinai and the covenantal promise between God and our People? Do we feel connected to that moment? Do we believe that we were there? Do we get glimpses of revelation in our own lives today?
Friday, February 3, 2012
Scrollers Preview - Parashat B'shalach
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Parashat B’shalach/Shabbat Shirah (the Shabbat of song)
Exodus 13:17-17:16
Rabbi Rachel Goldenberg
This week’s Torah portion contains three sections. First, we have the climactic event of the splitting of the Sea of Reeds and the Israelites’ redemption. Following the narrative account of this dramatic moment, we have Shirat Ha-Yam (Song of the Sea), a poem that recounts the same events but from a different perspective and using a very different form and language. The parasha then turns to a very important topic for our people – perhaps even an obsession – food! In this section the Israelites complain and worry about the lack of food and water, and God provides manna, quail and sweet water.
This year what stood out to me in that first section were two things – first, that God takes the Israelites on a round-about path – the long way, rather than the short way. And, that the sea doesn’t really split in the dramatic amazing “whoosh!” that I have always had in my imagination. Rather, it takes all night long for the wind to blow the sea into two parts. Even during this last stage of redemption, the Israelites have to wander and wait.
In the poetic section of Shirat Ha-yam, I appreciated the Etz Hayyim commentary which, paraphrasing a Midrash, points out “From the day that God created the world until this moment, no one had sung praises to God – not Adam after having been created, not Abraham after being delivered from the fiery furnace, not Isaac when he was spared the knife, or Jacob when he escaped from wrestling with an angel and from Esau. But when Israel came to the sea and it parted for them, “Then Moses and the Israelites sang this song to the Lord.” And God said, “for this I have been waiting.”
And for the last section about food, I enjoyed an essay by Rachel Havrelock in the Women’s Commentary. She asks, “Why are the people so hungry?” Her answer is that “Hunger is indicative of exile; and Israel is not sated until it finds a home.”
All of these observations and commentaries seem to point to a theme of delayed gratification. What are we to learn from our story in which freedom, satisfaction, and expressions of gratitude and joy are continually delayed? What might this theme have to teach us about faith?
Parashat B’shalach/Shabbat Shirah (the Shabbat of song)
Exodus 13:17-17:16
Rabbi Rachel Goldenberg
This week’s Torah portion contains three sections. First, we have the climactic event of the splitting of the Sea of Reeds and the Israelites’ redemption. Following the narrative account of this dramatic moment, we have Shirat Ha-Yam (Song of the Sea), a poem that recounts the same events but from a different perspective and using a very different form and language. The parasha then turns to a very important topic for our people – perhaps even an obsession – food! In this section the Israelites complain and worry about the lack of food and water, and God provides manna, quail and sweet water.
This year what stood out to me in that first section were two things – first, that God takes the Israelites on a round-about path – the long way, rather than the short way. And, that the sea doesn’t really split in the dramatic amazing “whoosh!” that I have always had in my imagination. Rather, it takes all night long for the wind to blow the sea into two parts. Even during this last stage of redemption, the Israelites have to wander and wait.
In the poetic section of Shirat Ha-yam, I appreciated the Etz Hayyim commentary which, paraphrasing a Midrash, points out “From the day that God created the world until this moment, no one had sung praises to God – not Adam after having been created, not Abraham after being delivered from the fiery furnace, not Isaac when he was spared the knife, or Jacob when he escaped from wrestling with an angel and from Esau. But when Israel came to the sea and it parted for them, “Then Moses and the Israelites sang this song to the Lord.” And God said, “for this I have been waiting.”
And for the last section about food, I enjoyed an essay by Rachel Havrelock in the Women’s Commentary. She asks, “Why are the people so hungry?” Her answer is that “Hunger is indicative of exile; and Israel is not sated until it finds a home.”
All of these observations and commentaries seem to point to a theme of delayed gratification. What are we to learn from our story in which freedom, satisfaction, and expressions of gratitude and joy are continually delayed? What might this theme have to teach us about faith?
Friday, January 27, 2012
Scrollers Preview - Parashat Bo
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Parashat Bo
January 28, 2012
Rabbi Rachel Goldenberg
This week, the drama of the Exodus continues, as God strikes Egypt with the last three plagues – locusts, darkness and the killing of the first-born. As I read the parasha I had a few observations that may be connected.
First - The Women’s Torah Commentary points out that the word “plague” in Hebrew, which is “nega,” is only used to describe the plagues of hail and the killing of the first born. This may be because those events each took human life. It is interesting to note that what we call the other “plagues” are referred to in Torah as “signs” and “marvels.”
Second – when Moses and Aaron leave Pharaoh’s presence before the last plague, Pharaoh tells them, “Take care not to see me gain, for the moment you look upon my face you shall die.” I thought this was an interesting parallel to Moses’ encounter with God at the burning bush, when he is afraid to look at God, lest he die.
Lastly– the Hebrew root “SHaMaR” appears 7 times in Chapter 12. This root carries the meaning of watching over or protecting. The Hebrews are told to watch over the paschal lamb for 2 weeks before sacrificing it; they are instructed to watch over the matzah; and the night when God passes over the Israelites homes and strikes Egypt with the final plague is called a “vigil” or “miSHMeRet.”
I think these observations are connected to our conversation last week about God’s power, Pharaoh’s delusions about his own power, and the Israelites’ difficulty in acknowledging God’s power to save them. The plagues are more than just plagues – one set of them are signs and marvels meant to persuade both the Israelites and Pharaoh of God’s power over the land of Egypt and over Pharaoh. Pharaoh continues to address Moses and Aaron as if he believes that he is a god – they cannot look at his face again and live. And yet, they will look at his face again, after the final plague, when Pharaoh finally lets the people go. Finally, the Israelites’ experience of being watched over and protected gives them the faith to finally listen and go.
I look forward to hearing your reflections on these and your own observations.
On another note, we will also explore the theological problem of God’s slaying of innocent Egyptian children. We’ll discuss a very good essay from the Women’s commentary which addresses this problem.
Shabbat Shalom!
Parashat Bo
January 28, 2012
Rabbi Rachel Goldenberg
This week, the drama of the Exodus continues, as God strikes Egypt with the last three plagues – locusts, darkness and the killing of the first-born. As I read the parasha I had a few observations that may be connected.
First - The Women’s Torah Commentary points out that the word “plague” in Hebrew, which is “nega,” is only used to describe the plagues of hail and the killing of the first born. This may be because those events each took human life. It is interesting to note that what we call the other “plagues” are referred to in Torah as “signs” and “marvels.”
Second – when Moses and Aaron leave Pharaoh’s presence before the last plague, Pharaoh tells them, “Take care not to see me gain, for the moment you look upon my face you shall die.” I thought this was an interesting parallel to Moses’ encounter with God at the burning bush, when he is afraid to look at God, lest he die.
Lastly– the Hebrew root “SHaMaR” appears 7 times in Chapter 12. This root carries the meaning of watching over or protecting. The Hebrews are told to watch over the paschal lamb for 2 weeks before sacrificing it; they are instructed to watch over the matzah; and the night when God passes over the Israelites homes and strikes Egypt with the final plague is called a “vigil” or “miSHMeRet.”
I think these observations are connected to our conversation last week about God’s power, Pharaoh’s delusions about his own power, and the Israelites’ difficulty in acknowledging God’s power to save them. The plagues are more than just plagues – one set of them are signs and marvels meant to persuade both the Israelites and Pharaoh of God’s power over the land of Egypt and over Pharaoh. Pharaoh continues to address Moses and Aaron as if he believes that he is a god – they cannot look at his face again and live. And yet, they will look at his face again, after the final plague, when Pharaoh finally lets the people go. Finally, the Israelites’ experience of being watched over and protected gives them the faith to finally listen and go.
I look forward to hearing your reflections on these and your own observations.
On another note, we will also explore the theological problem of God’s slaying of innocent Egyptian children. We’ll discuss a very good essay from the Women’s commentary which addresses this problem.
Shabbat Shalom!
Friday, January 20, 2012
Scrollers Preview - Parashat Va-eira
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Parashat Va-eira
January 21, 2012
Rabbi Rachel Goldenberg
This week the plagues begin. As we read of the first seven plagues that come in this parasha, we’ll see they come in groups of three, in a symmetrical pattern. The first two in each group are always preceded by a warning, and the third comes without warning. Each time Pharaoh’s heart is hardened, and he does not let the Israelite people go. After the fourth plague of “Arov” (swarms of insects of wild beasts – we are not sure) Pharaoh almost relents, allowing the Israelites to make a sacrifice to God within the land of Egypt; and then to leave the land, but not to go very far. But once the plague ceases, Pharaoh becomes stubborn again. After the seventh plague of hail Pharaoh even admits, “I stand guilty this time. The Lord is in the right, and I and my people are in the wrong. . . I will let you go; you need stay no longer.” But once the hail ceases, Pharaoh’s heart stiffens again, and he doesn’t let them go.
Here we have yet another opportunity to explore the interplay between human action and Divine will.
Commenting on the phenomenon of Pharaoh’s “hardening of heart,” Moshe Greenberg writes:
“Although ‘hardening of the heart’ seems deterministic, events flow naturally from the ambitions and conflicts of a human being, Pharaoh, who is seized with the delusion of self-sufficiency. While events unfold under the providence of God, their unfolding is always according to the motives of the human beings through which God’s will is done without their realizing it . . . Pharaoh conducted himself in conformity with his own motives and his own Godless view of his status. God made it so, but Pharaoh had only to be himself to do God’s will.”
For Greenberg, God’s will flows through human action, in harmony with the interests and motives of the human beings through which God works.
In contrast to Greenberg, A.J. Heschel writes that “Those in whom viciousness becomes second nature, those in whom brutality is linked with haughtiness, forfeit their ability and therefore their right” to the gift of free will. Heschel seems to be saying that once a person has become accustomed to acting inhumanely, that person no longer has a will of his or her own. If I understand him correctly, a person whose ego is linked with viciousness and inhumanity is truly God-less. That person has become his or her own god, and therefore has lost the true Divine gift of free will.
In reading the parasha and trying to understand the relationship between Pharaoh and God, these thinkers each bring a different take on God and evil. I look forward to wrestling with this question with you on Shabbat!
Parashat Va-eira
January 21, 2012
Rabbi Rachel Goldenberg
This week the plagues begin. As we read of the first seven plagues that come in this parasha, we’ll see they come in groups of three, in a symmetrical pattern. The first two in each group are always preceded by a warning, and the third comes without warning. Each time Pharaoh’s heart is hardened, and he does not let the Israelite people go. After the fourth plague of “Arov” (swarms of insects of wild beasts – we are not sure) Pharaoh almost relents, allowing the Israelites to make a sacrifice to God within the land of Egypt; and then to leave the land, but not to go very far. But once the plague ceases, Pharaoh becomes stubborn again. After the seventh plague of hail Pharaoh even admits, “I stand guilty this time. The Lord is in the right, and I and my people are in the wrong. . . I will let you go; you need stay no longer.” But once the hail ceases, Pharaoh’s heart stiffens again, and he doesn’t let them go.
Here we have yet another opportunity to explore the interplay between human action and Divine will.
Commenting on the phenomenon of Pharaoh’s “hardening of heart,” Moshe Greenberg writes:
“Although ‘hardening of the heart’ seems deterministic, events flow naturally from the ambitions and conflicts of a human being, Pharaoh, who is seized with the delusion of self-sufficiency. While events unfold under the providence of God, their unfolding is always according to the motives of the human beings through which God’s will is done without their realizing it . . . Pharaoh conducted himself in conformity with his own motives and his own Godless view of his status. God made it so, but Pharaoh had only to be himself to do God’s will.”
For Greenberg, God’s will flows through human action, in harmony with the interests and motives of the human beings through which God works.
In contrast to Greenberg, A.J. Heschel writes that “Those in whom viciousness becomes second nature, those in whom brutality is linked with haughtiness, forfeit their ability and therefore their right” to the gift of free will. Heschel seems to be saying that once a person has become accustomed to acting inhumanely, that person no longer has a will of his or her own. If I understand him correctly, a person whose ego is linked with viciousness and inhumanity is truly God-less. That person has become his or her own god, and therefore has lost the true Divine gift of free will.
In reading the parasha and trying to understand the relationship between Pharaoh and God, these thinkers each bring a different take on God and evil. I look forward to wrestling with this question with you on Shabbat!
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