Parshiot Matot-Masei – 5764

Journeys and Leaders

In this week’s Parashiot, Matot-Masei, the Children of Israel are ready to emerge from a long sojourn in the Wilderness. They will have new leaders, and embark upon a different life-style, and inherit the Land of Israel. Parashat Masei details the various places they have encamped on their journey, guided by the miraculous Cloud of G-d and the righteous hand of Moshe Rabbeinu. Their new leader will be Yehoshua bin Nun, the “lad” who didn’t stray from his master’s tent, and whose loyalty to HaShem, to Moshe and to Israel, is unquestionable.

Some of the place-names mentioned in the “Masaot,” the Journeys, of the Jewish People in the Wilderness, have the ring of fundamental symbols of the Jewish historical experience: “And the Children of Israel journeyed from Ra’amses and they encamped in Sukkot” (Bamidbar 33:5) – the Festival whose major Command symbolizes the continuous protection of HaShem; “And they journeyed from Etham, and turned back to Pi-HaChirot...” (BaMidbar 33:7) - The word “cherut” means freedom, and physical and spiritual freedom were obtained at the time of the Exodus and the Giving of the Torah by the Jewish People; “And they journeyed from Terach and encamped at Mitkah” (BaMidbar 33:28) - Terach, father of Avraham, represented idol-worship, but his son represented the sweetness (“mittuk”) of monotheism, Service of the One Creator; “And they journeyed from Mitkah and encamped at Chashmonah” (BaMidbar 33:29) – “Chashmonah” represents the Priestly family of the Chashmonaim, who fought against the Hellenists at the time of the first Chanukah, for the right to serve HaShem in freedom and to purify the Temple; “And they journeyed from Etzyon-Gaver, and they encamped in the wilderness of Zin, which is Kadesh” (BaMidbar 33:36) – “Kadesh” is spelled “Kuf,” “Dalet,” “Shin,” as is Kadosh, meaning holy. Holiness is the “raison d’etre,” the ultimate goal, of the Jewish People, to be a “Kingdom of Priests and a holy nation” (Shemot 19:6)

At the end of Parashat Balak and the beginning of Parashat Pinchas, the Torah teaches us an indispensable requirement for Jewish leadership: the simple courage with which Pinchas acted once he realized he was right, paying no heed to the consequences. HaShem rewards him by making him a “Kohen,” a Priest or Spiritual Leader, though technically he was not eligible for that honor because he was born too early, and also conferring upon him His “Covenant of Peace.” According to Jewish Tradition, he was also rewarded with immortality, to combat idol-worship as Eliyahu HaNavi and, also as Eliyahu, to serve as the harbinger of the Mashiach.

In Parashat Pinchas (BaMidbar 27:15-23), we find an additional template for the requirements of Jewish leadership, following the commentary of Rashi. Moshe, having been informed that he will not lead the Jewish People into Israel, asks HaShem to appoint a “man over the assembly”(BaMidbar 27:16), who would be able to deal with each member of the community, according to their unique personality. (Tanchuma 10) Moshe also requests that HaShem appoint a true leader, “who will go out before them,” and who also will “take them out” and “bring them in” (BaMidbar 27:17) with his great merit. (Sifri 139) HaShem commands Moshe to take Yehoshua bin Nun and “lean your hand upon him” (BaMidbar 27:18) and “place some of your majesty upon him, so that the entire assembly will obey him.” (BaMidbar 27:20) Moshe is instructed to make Yehoshua understand that he is not alone, nor is he the highest authority “Before Elazar the Kohen shall you stand, who shall inquire for him of the judgment of the Urim before HaShem.” (BaMidbar 27:21) And the transition of leadership shall be made without any holding back – “And Moshe leaned his hands upon him and commanded him...” (BaMidbar 27:23) - with both his hands and with all his strength, making him into a vessel filled to the top, and filled unstintingly with Moshe’s wisdom, with a generous eye.” (Sifri, ibid.)

Rabbi Pinchas Frankel

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