Parshat Pinchas 5762
June 28th-29th, 2002
19 Tammuz, 5762

"Moshe spoke to Hashem, saying, 'May Hashem, G-d of the spirits of all flesh, appoint a man over the assembly [i.e., the Jewish people], who shall go out before them and come in before them, who shall take them out and who shall bring them in; and let the assembly of Hashem not be like sheep that have no shepherd.' Hashem said to Moshe, 'Take to yourself Yehoshua [Joshua], son of Nun, a man in whom there is spirit, and lean your hand upon him…by his word shall they go out and by his word shall they come in…" [Numbers: 27, 15-21; Artscroll translation]

There is a drama unfolding before our eyes in the Middle East, as President Bush insists that a condition for provisional Palestinian statehood is systemic reform of the Palestinian Authority. Perhaps it is not foremost in our minds as we in America nervously check the world news (especially after Shabbos ends), hoping that we find no report of fresh acts of maniacal terrorism and carnage. But it is a relevant part of the story over there, and it relates directly to a segment of this parsha.

I'm talking about the anticipated "transition of leadership" on the Palestinian side. You don't have to be a political scientist (or a criminal psychologist) to perceive the desperate, if not frenzied, reluctance on the part of the vicious gang leader and Chairman of terrorism, Yassir Arafat, to let go of the reins of power. (The same holds true for Castro down in Havana.) It doesn't matter that he has already helped destroy countless lives, as well as assassinated numerous opportunities to achieve something meaningful and civilized on behalf of his countrymen. What seems to matter is only that he remain the head honcho, behind the scenes and especially in front of the camera--where he can continue to shout and sputter incoherently at foreign correspondents from CNN and other news organizations. [See Fouad Ajami's excellent piece on Thursday's Wall Street Journal "Opinion" page for more on Arafat and his people at this moment of truth.]

A real leader, in the Jewish sense, is someone who truly puts the needs of his people before his own ambition. He is usually "chosen," because another mark of the Jewish leader is that he is not looking to be in command in the first place; often, he actually tries to flee from the honor when it is presented to him (like King Saul, who hid from the prophet, Samuel, who was sent to anoint him). Moshe himself, remember, argued strenuously with G-d at the Burning Bush against being the one who would redeem the Jewish people from Egypt. (He lost the argument.)

The classical Jewish sentiment is summed up in a teaching from Ethics of the Fathers (Pirkei Avos): "Shemaya says: Love work, [and] despise lordliness [or, dominant positions of leadership]…" Of course, individuals who are needed for important public causes must take on the mantle of leadership if no one else is as qualified or prepared, but the point is that our tradition both wants to remind us of the drawbacks of being head honcho (lost peace of mind, danger of becoming arrogant, etc.) and, especially, to decry those self-appointed candidates who are not in it "for the sake of Heaven," and for the good of the community.

One of my teachers explained that the Hebrew word for "lord" or "master," adon (as in the famous hymn, Adon Olam), has the same letters as the word for "base" or "pedestal," eden, because the master (or leader) must see himself always as supporting his people. He is not interested in the limelight--does anyone pay much attention to the base, or pedestal, of a beautiful statue--, but only in holding up the structure he was chosen to support.

And part of good leadership is graciously (and selflessly) passing on the reins of power when the time comes. In this Torah portion, G-d confirms to Moshe that he will not be leading the Jewish people into the Land of Israel, and commands him to appoint Joshua (his chief disciple) to that position in front of the whole people. But actually, what I've just said is misleading, for it was not G-d Who first brings up the topic of transition, but Moshe himself (once he realizes G-d means it about not letting him enter Israel).

"Moshe spoke to Hashem, saying, 'May Hashem, G-d of the spirits of all flesh, appoint a man over the assembly [i.e., the Jewish people], who shall go out before them and come in before them, who shall take them out and who shall bring them in; and let the assembly of Hashem not be like sheep that have no shepherd.'

Did Moshe have any real doubt that G-d would provide an appropriate successor for His flock? Of course not. But his first thought when receiving his "pink slip" (so to speak) was to make sure his people were taken care of, his first response--born out of genuine love and concern for the community--was to beseech G-d to find the right replacement.

And who would the right replacement be? Being extremely wise in addition to humble, Moshe knew that anyone on top of (or, as suggested above, underneath) our people had better be able to put up with an opinionated and strong-minded bunch. It had to be someone who could appreciate the uniqueness of each person, and his or her perspective, and be able to deal with (and appeal to) them all. A tall order, to be sure, and one that only the Heavenly Search Committee could handle. This is why Moshe uses the strange designation, "G-d of the spirits of all flesh" (elokei ha'ruchos l'chol basar), in addressing G-d. As Rashi beautifully explains, citing a Midrash:

Why is this [designation] stated? Moshe said before Him, 'Master of the World!

The personality of each individual is revealed before You; they do not resemble each other. Appoint a leader who can put up with each individual according to his personality. [Artscroll Rashi]

A Jewish leader must have a broad spirit, and great sensitivity and human understanding to be able to relate to many different kinds of people--besides the myriad other qualities necessary for the job. It is said that the Moshiach will, like Moshe Rabbeinu, have this special ability to accommodate different personalities. [See the lovely little book on practical ethics, Guide to Derech Eretz, by Rabbi S. Wagschal, p. 17]

Even though the Midrash (cited in Rashi) further explains that Moshe was hoping his own sons might be able to take over his leadership role--the Torah presents us a human being, after all--, he selflessly and unquestioningly carried out G-d's command to bestow the honor on Joshua instead. Rashi (on 27, 23) notes that he publicly initiated Joshua into his new position and status, "b'ayin yafeh," with a good eye. Not fuming inside, not crestfallen--but happy to do G-d's will, and to appoint the successor that Hashem (G-d of the spirits of all flesh) decreed was best suited.

Meanwhile, the Chairman is busy trying to figure out a way not to step aside, though it looks increasingly doubtful that he'll lead his people into any promised land, or state (or any hopeful future at all). I hope we learn our lessons about leadership and selflessness and true public service (not just serving oneself, in public) from the humblest of all men--Moshe--and not from one of the haughtiest.

GOOD SHABBOS.

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Rabbi Yosef Edelstein, Savannah Kollel. Phone: 355-0157; fax: 354-9923