A unique and prestigious residential project in now being built in Mekor Haim Street in Jerusalem.
Lehavdil elef havdalot: no comparison is intended between the religious heroes of Tanach and political heroes of the modern world. They are different types, living in different ages, functioning in different spheres. Yet we find a similar phenomenon in one of the great figures of the twentieth century, Winston Churchill. Throughout much of his life he was prone to periods of acute depression. He called it “the black dog.” He told his daughter, “I have achieved a great deal to achieve nothing in the end.” He told a friend that “he prays every day for death.” In 1944 he told his doctor, Lord Moran, that he kept himself from standing close to a train platform or overlooking the side of a ship because he might be tempted to commit suicide: “A second’s desperation would end everything.” (These quotes are taken from Anthony Storr’s Churchill’s Black Dog.)
Why are the greatest so often haunted by a sense of failure? Storr, in the book mentioned above, offers some compelling psychological insights. But at the simplest level we see certain common features, at least among the biblical prophets: a passionate drive to change the world, combined with a deep sense of personal inadequacy. In Exodus 3:11, Moses says, “Who am I … that I should lead the Israelites out of Egypt?” Jeremiah says, “I cannot speak: I am only a child” (Jeremiah 1:6). Jonah tries to flee from his mission. The very sense of responsibility that leads a prophet to heed the call of God can lead him to blame himself when the people around him do not heed the same call.
Yet it is that same inner voice that ultimately holds the cure. The prophet does not believe in himself: he believes in God. He does not undertake to lead because he sees himself as a leader, but because he sees a task to be done and no one else willing to do it. His greatness lies not within himself but beyond himself: in his sense of being summoned to a task that must be done – however inadequate he knows himself to be.
Despair can be part of leadership itself. For when the prophet sees himself reviled, rebuked, criticized; when his words fall on stony ground; when he sees people listening to what they want to hear, not what they need to hear – that is when the last layers of self are burned away, leaving only the task, the mission, the call. When that happens, a new greatness is born. It now no longer matters that the prophet is unpopular and unheeded. All that matters is the work and the One who has summoned him to it. That is when the prophet arrives at the truth stated by Rabbi Tarfon: “It is not for you to complete the task, but neither are you free to stand aside from it” (Avot 2:16).
Again, without seeking to equate the sacred and the secular, I end with some words spoken by Theodore Roosevelt (in a speech to students at the Sorbonne, Paris on April 23, 1910), which sum up both the challenge and the consolation of leadership in cadences of timeless eloquence:
It is not the critic who counts, Not the man who points out how the strong man stumbles, Or where the doer of deeds could actually have done them better. The credit belongs to the man who is actually in the arena, Whose face is marred by dust and sweat and blood, Who strives valiantly, Who errs and comes short again and again – Because there is no effort without error and shortcomings – But who does actually strive to do the deed, Who knows great enthusiasm, great devotion, Who spends himself in a worthy cause, Who at the best knows in the end the triumph of high achievement And who, at the worst, if he fails, at least fails while daring greatly – So that his place shall never be with those cold and timid souls Who know neither victory nor defeat.
Leadership in a noble cause can bring despair. But it also is the cure.
About the Author: Rabbi Lord Jonathan Sacks, former chief rabbi of the British Commonwealth, is the author of many books of Jewish thought, most recently The Great Partnership: Science, Religion, and the Search for Meaning.
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