In this week’s parsha, Moses has a breakdown. It is the lowest emotional ebb of his entire career as a leader. Listen to his words to G-d:
“Why have you brought this trouble on your servant? What have I done to displease you that you put the burden of all these people on me? Did I conceive all these people? Did I give them birth? . . . I cannot carry all these people by myself; the burden is too heavy for me. If this is how you are going to treat me, please go ahead and kill me—if I have found favor in your eyes—and do not let me face my own ruin.” (Numbers 11: 11-15)
Yet the cause seems utterly disproportionate to its effect. The people have done what they so often did before. They complain. They say:
“If only we had meat to eat! We remember the fish we ate in Egypt at no cost—also the cucumbers, melons, leeks, onions and garlic. But now we have lost our appetite; we never see anything but this manna!” (Numbers 11: 5)
Many times Moses had faced this kind of complaint from the people before. There are several such instances in the book of Exodus, including one almost exactly similar:
“If only we had died by the Lord’s hand in Egypt! There we sat around pots of meat and ate all the food we wanted, but you have brought us out into this desert to starve this entire assembly to death.” (Exodus 16: 3)
On these earlier occasions Moses did not give expression to the kind of despair he speaks of here. Usually, when leaders faced repeated challenges, they grow stronger each time. They learn how to respond, how to cope. They develop resilience, a thick skin. They formulate survival strategies. Why then does Moses seem to do the opposite, not only here but often throughout the book of Numbers?
In the chapters that follow, Moses seems to lack the unshakable determination he had in Exodus. At times, as in the episode of the spies, he seems surprisingly passive, leaving it to others to fight the battle. At others, he seems to lose control and becomes angry, something a leader should not do. Something has changed, but what? Why the breakdown, the burnout, the despair?
A fascinating insight is provided by the innovative work of Prof. Ronald Heifetz, co-founder and director of the Center for Public Leadership at the John F. Kennedy School of Government, Harvard University.
Heifetz distinguishes between technical challenges and adaptive challenges. A technical challenge is one where you have a problem and someone else has the solution. You are ill, you go to the doctor, he diagnoses your condition and prescribes a pill. All you have to do is follow the instructions.
Adaptive challenges are different. They arise when we are part of the problem. You are ill, you go to the doctor, and he tells you: I can give you a pill, but the truth is that you are going to have to change your lifestyle. You are overweight, out of condition, you sleep too little and are exposed to too much stress. Pills won’t help you until you change the way you live.
Adaptive leadership is called for when the world is changing, circumstances are no longer what they were, and what once worked works no more. There is no quick fix, no pill, no simple following of instructions. We have to change. The leader cannot do it for us.
The fundamental difference between the books of Exodus and Numbers, is that in Exodus, Moses is called on to exercise technical leadership. The Israelites are enslaved? G-d sends signs and wonders, ten plagues, and the Israelites go free. They need to escape from Pharaoh's chariots? Moses lifts his staff and G-d divides the sea. They are hungry? G-d sends manna from heaven. Thirsty? G-d sends water from a rock. When they have a problem, the leader, Moses, together with G-d, provides the solution. The people do not have to exert themselves at all.
In the book of Numbers, however, the equation has changed. The Israelites have completed the first part of their journey. They have left Egypt, reached Sinai, and made a covenant with G-d. Now they are on their way to the Promised Land. Moses’ role is now different. Instead of providing technical leadership, he has to provide adaptive leadership. He has to get the people to change, to exercise responsibility, to learn to do things for themselves while trusting in G-d, instead of relying on G-d to do things for them.
It is precisely because Moses understands this that he is so devastated when he sees that the people haven't changed at all. They are still complaining about the food, almost exactly as they did before the revelation at Mount Sinai, before their covenant with G-d, before they themselves had built the sanctuary, their first creative endeavour together.
He has to teach them to adapt, but he senses – rightly as it transpires – that they are simply unable to change their pattern of response, the result of years of slavery. They are passive, dependent. They have lost the capacity for self-motivated action. As we eventually discover, it will take a new generation, born in freedom, to develop the strengths needed for self-governance, the precondition of freedom.
Adaptive leadership is intensely difficult. People resist change. They erect barriers against it. One is denial. A second is anger. A third is blame. That is why adaptive leadership is emotionally draining in the extreme. Many of the great adaptive leaders – among them Lincoln, Gandhi, John F. and Robert Kennedy, Martin Luther King, Anwar Sadat and Yitzhak Rabin – were assassinated. Their greatness was posthumous. Only in retrospect were they seen by their own people as heroes. At the time, they were seen by many as a threat to the status quo, to all that is comfortingly familiar.
Moses, with the insight of the greatest of the prophets, intuitively sees all this. Hence his despair and wish to die. It is far easier to be a technical leader than an adaptive one. It is easy to leave it to G-d, hard to realise that G-d is calling us to responsibility, to become His partners in the work of redemption.
Of course, the Torah does not leave it there. In Judaism, despair never has the last word. G-d comforts Moses, tells him to recruit seventy elders to share the burden of leadership with him, and gives him the strength to carry on. Adaptive leadership is, for Judaism, the highest form of leadership. That is what the prophets did. Without relieving the people of their responsibility, they gave them a vision and a hope. They spoke difficult, challenging truths, and they did so with a passion that still has the power to inspire the better angels of our nature.
But with devastating honesty – never more so than in its account of Moses’ temporary breakdown – the Torah tells us that adaptive leadership is not easy, and that those who exercise it will face anger and criticism. They may come to feel that they have failed. But they have not. Moses remains the greatest leader the Jewish people has ever known, the man who almost single-handedly shaped the Israelites into a nation that never gave up or gave way to despair.
Nowhere is the difficulty of adaptive leadership more simply summarised than in G-d's words to Moses successor, Joshua.
Be strong and courageous, for you will lead these people to inherit the land I swore to their ancestors to give them. Be strong and very courageous to keep and obey all the law my servant Moses gave you . . . (Joshua 1: 6-7)
The first sentence speaks about military leadership. Joshua was to lead the people in their conquest of the land. The second verse speaks about spiritual leadership. Joshua was to ensure that he and the people kept faith with the covenant they had made with G-d. The first, says the verse, demands courage, but the second demands exceptional courage.
Change always does. To fight an enemy is hard, to fight with yourself harder still. To help people find the strength to change: that is the highest leadership challenge of all.
i. Ronald Heifetz, Leadership Without Easy Answers, Harvard University Press; Ronald Heifetz and Marty Linsky, Leadership on the Line, Harvard Business Press; Ronald Heifetz, Marty Linsky and Alexander Glashow, The Practice of Adaptive Leadership: Tools and Tactics for Changing Your Organization and the World, Harvard Business press.
Reprinted with permission from Covenant & Conversation by Rabbi Jonathan Sacks published by OU Press and Maggid Books, an imprint of Koren Publishers Jerusalem, www.korenpub.com. Available at www.OUPress.org