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40
FRIDAY, JANUARY 3, 1992
RABBI IRWIN GRONER
Special to The Jewish News
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very time the Al-
mighty inflicted one of
the 10 plagues upon
the Pharaoh's people, the
ruler summoned Moses to ap-
pear before him and relented,
granting permission for the
people to depart. But always
after the plague had ceased
and time had elapsed,
"Pharaoh hardened his
heart" and refused to allow
them to leave as he had pro-
mised. In . consequence, the
Almighty heaps upon
Pharaoh plague after plague,
until finally, in desperation,
the hapless monarch set the
slaves free.
"Pharaoh hardened his
heart" means that Pharaoh
underwent a change of mind
and attitude. Among his
many faults, this was one of
the most serious short-
comings of his character.
Pharaoh has gone down in
history as a weak and ineffec-
tual ruler, inconsistent and
vacillating, himself a slave to
expedience.
Vacillation is a human frail-
ty to which every one of us is
addicted. A vacillating in-
dividual is soft, spineless and
unprincipled. Joseph Addison
once observed, "Nothing can
make a man so contemptible
in the eyes of the world as in-
consistency." When we suc-
cumb to this prevalent frail-
ty, we are, or seem to be, op-
portunistic, cowardly, even
dishonest.
There was a gentleman I
once knew who had this un-
fortunate failing. I could
never know whether or not he
would later change his mind.
He was gentle, good and kind;
but when he made an ap-
pointment, I could never be
sure whether to expect him or
not. When he assumed a posi-
tion of leadership or pledged
his support to a philanthropic
cause, assuring me and others
of his presence, counsel or
guidance, we could never be
certain that he would honor
his word. The Talmud gives
us sound advice about chang-
ing our minds: "Let thy yea
be yea, and thy nay be nay."
But like other virtues, this
quality must be observed in a
proper and appropriate
measure, for when carried to
an excess, it can be destruc-
tive and injurious. For life is
not simple and there are
Irwin Groner is senior rabbi
at Congregation Shaarey
Zedek.
times when we should and
must change our minds. To be
rigidly consistent, unmoved
and unmoving, come what
may, can on occasion, be a
source of evil and pain. We
are, therefore, bound to dif-
ferentiate between consisten-
cy and sheer stubbornness.
Some people, once they make
up their minds, cannot be
moved, no matter how cir-
cumstances alter. They will
not bend or yield, even
though they may have arriv-
ed at an improper decision.
An akshan is the picturesque
word in Yiddish describing a
person who has made up his
mind, so that neither storm
nor earthquake can shake
him from his position.
Shabbat Va'era
Exodus 6:2-9:35
Ezekiel
28:25-29:21
Life and circumstance
change, and we must provide
a response appropriate to the
environment and conditions
in which we exist. On certain
occasions, it is our duty, in-
deed our obligation, to change
our attitudes or our views.
When we do so constructive-
ly and for the better, it shows
we are capable of growth,
development and maturity.
Otherwise, we become frozen
and fossilized. It is wrong to
deny the possibilities of
growth and change, new
awareness and insight.
In professing our religion,
we should keep our minds
open to fresh understanding
and the possibility of intellec-
tual growth. Perhaps in
earlier years, we failed to
grasp that there is depth and
significance in religious
belief. Perhaps when we were
younger, we were persuaded
that Judaism is archaic, that
prayer is superstitious prac-
tice for the simple-minded
and that observance is reserv-
ed for the very young or the
uninformed.
But when we become older
and more mature in our
thinking, we begin to perceive
that we are not self-sufficient
as we once thought we were.
We do not possess all the
answers to the mysterious
and awe-inspiring aspects of
life. We begin to search for the
warmth of religion, the
strength that only faith and
commitment can bring. Why
not change our minds and