It was a unique, unrepeatable moment of leadership at its highest height. For forty days Moses had been communing with God, receiving from Him the law written on tablets of stone. Then God informed him that the people had just made a golden calf. He was about to destroy them. It was the worst crisis of the wilderness years, and it called for every one of Moses’s gifts as a leader.
First, he prayed to God not to destroy the people. God agreed. Then he went down the mountain and saw the people cavorting around the calf. Immediately, he smashed the tablets. He burned the calf, mixed its ashes with water and made the people drink. Then he called for people to join him. The Levites heeded the call and carried out a bloody punishment in which three thousand people died. Then Moses went back up the mountain and prayed for forty days and nights. Then for a further forty days he stayed with God while a new set of tablets was engraved. Finally he came down the mountain on 10 Tishrei carrying the new tablets with him as a visible sign that God’s covenant with Israel remained.
This was an extraordinary show of leadership, at times bold and decisive, at others slow and persistent. Moses had to contend with both sides, inducing the Israelites to do teshuvah and God to exercise forgiveness. At that moment he was the greatest ever embodiment of the name Israel, meaning one who wrestles with God and with people – and prevails.
The good news is that there once was a Moses. Because of him, the people survived. The bad news: what happens when there is no Moses? The Torah itself says, “No other prophet has risen in Israel like Moses, whom the Lord knew face to face” (Deuteronomy 34:10). That is the problem faced by every nation, corporation, community and family. What do you do in the absence of heroic leadership? It is easy to say, “Think what Moses would have done.” But Moses did what he did because he was what he was. We are not Moses. That is why every human group that was once touched by greatness faces a problem of continuity. How does it avoid a slow decline?
The answer is given in this week’s parshah. The day Moses descended the mountain with the second tablets was to be immortalized by turning its anniversary into a holy day, Yom Kippur. On it, the drama of teshuvah and kapparah, repentance and atonement, was to be repeated annually. This time, though, the key figure would not be Moses but Aaron, not the prophet but the high priest.
That is how you perpetuate a transformative event: by turning it into a ritual. Max Weber called this the routinization of charisma. A once-and-never-again moment becomes a once-and-ever-again ceremony. As James MacGregor Burns puts it in his classic work, Leadership: “The most lasting tangible act of leadership is the creation of an institution – a nation, a social movement, a political party, a bureaucracy – that continues to exert moral leadership and foster needed social change long after the creative leaders are gone.”
There is a remarkable midrash in which various sages put forward their idea of klal gadol ba’Torah, the great principle of the Torah. Ben Azzai says it is the verse, “This is the book of the chronicles of man: On the day that God created man, He made him in the likeness of God” (Genesis 5:1). Ben Zoma says that there is a more embracing principle, “Listen, Israel, the Lord our God, the Lord is one.” Ben Nannas says there is a yet more embracing principle: “Love your neighbor as yourself.” Ben Pazzi says we find a more embracing principle still: “The first sheep shall be offered in the morning, and the second sheep in the afternoon” (Exodus 29:39) – or, as we might say today, Shacharit, Minchah and Ma’ariv. In a word: “routine.” The passage concludes: The law follows Ben Pazzi.Rabbi Lord Jonathan Sacks
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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