web analytics
December 22, 2014 / 30 Kislev, 5775
 
At a Glance
Judaism
Sponsored Post
8000 meals Celebrate Eight Days of Chanukah – With 8,000 Free Meals Daily to Israel’s Poor

Join Meir Panim’s campaign to “light up” Chanukah for families in need.



Home » Judaism » Parsha »

Rabbi Lord Sacks: The Art Of True Leadership


Parshat Tetzaveh is, as is well known, the parshah in which for once Moses takes second place, indeed is not mentioned by name at all, while the focus is on his brother Aaron and on the role he came to occupy and personify, that of high priest (the kohen gadol).

There are many conjectures as to why this went to Aaron as opposed to Moses himself, the most obvious being that this was Moses’s punishment for refusing one time too many God’s request that he lead the Israelites.

But Moses said, “Pardon your servant, Lord. Please send someone else.” Then the Lord’s anger burned against Moses and he said, “What about your brother, Aaron the Levite? I know he can speak well. He is already on his way to meet you, and he will be glad to see you. You shall speak to him and put words in his mouth; I will help both of you speak and will teach you what to do. He will speak to the people for you, he will be your spokesman, and you will be his guide” (Exodus 4:13-16).

There is though a deeper message, the principle of the separation of powers, which opposes the concentration of leadership into one person or institution. All human authority needs checks and balances if it is not to become corrupt. In particular, political and religious leadership (keter malchut and keter kehunah) should never be combined. Moses wore the crowns of political and prophetic leadership, Aaron that of priesthood. The division allowed each to be a check on the other.

That is the theory. What is especially interesting is how this works out in terms of personal relationships, in this case between the two brothers, Moses and Aaron. The Torah says relatively little about it, but the hints are fascinating.

Consider, first of all, the passage we’ve just seen from near the beginning of the book of Exodus, when God tells Moses that Aaron is “already on his way to meet you, and he will be glad to see you.” These sound like simple words but they are anything but.

Moses was Aaron’s younger brother, three years his junior. Would it not have been natural for Aaron to be more than a little envious that his younger brother was about to become the leader he himself was not destined to be – all the more so since Moses had not spent his life among his people? He had been, first, an adopted prince of Egypt, and had then taken refuge with Yitro and the Midianites. Relative to Aaron, Moses, his younger brother, was also an outsider. Yet God says, “He will be glad to see you.”

Aaron’s ability to rejoice in his brother’s rise to greatness is particularly striking when set against the entire biblical history of the relationship between brothers thus far. It has been a set of variations on the theme of sibling rivalry: Cain and Abel, Isaac and Ishmael, Jacob and Esau, Joseph and his brothers. The psalm says, “How good and pleasant it is for brothers to live together” (Psalms 133:1) – to which, reading Bereishit, we are likely to add, “and how rare.”

But now comes the second test, this time not of Aaron but of Moses. Moses is now being commanded to create a form of leadership he himself will never be able to exercise, that of the priesthood, and the person he must award it to is his elder brother. Can he do so with the same generosity of spirit that his brother showed toward him? Note how the Torah emphasizes God’s insistence that it be Moses who bestows this honor on Aaron.

Three times the word “v’atah – and you,” is used early on in the parshah:

And you command the Israelites [about the oil for the menorah that Aaron and his sons would keep alight]” (27:20).

And you bring Aaron your brother, and his sons with him, near to you …” (28:1).

And you speak to all the wise-hearted people [and command them to make the vestments Aaron and the other priests would wear]” (28:3).

Moses must show the people – and Aaron himself – that he has the humility, the tzimtzum, the power of self-effacement, needed to make space for someone else to share in the leadership of the people, someone whose strengths are not yours, whose role is different from yours, someone who may be more popular, closer to the people, than you are – as in fact Aaron turned out to be.

Lehavdil: In 2005 the historian Doris Kearns Goodwin published an influential book about Abraham Lincoln, entitled Team of Rivals. In it she tells the story of how Lincoln appointed to his cabinet the three men who had opposed him as candidate for the Republican Party’s leadership. William Henry Seward, who had been expected to win, eventually said of him that “his magnanimity is almost superhuman … the President is the best of us.” It takes a special kind of character to make space for those whom one is entitled to see as rivals. Early on, Aaron showed that character in relation to Moses, and now Moses is called on to show it to Aaron.

True leadership involves humility and magnanimity. The smaller the ego, the greater the leader. That’s what Moses showed in the parshah that does not mention his name.

Adapted from “Covenant & Conversation,” a collection of Rabbi Jonathan Sacks’s parshiyot hashavua essays, published by Maggid Books, an imprint of Koren Publishers Jerusalem (www.korenpub.com), in conjunction with the Orthodox Union.

Rabbi Lord Jonathan Sacks, chief rabbi of the British Commonwealth since 1991, is the author of many books of Jewish thought, most recently “The Koren Sacks Rosh HaShana Mahzor” (Koren Publishers Jerusalem).

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.”


If you don't see your comment after publishing it, refresh the page.

Our comments section is intended for meaningful responses and debates in a civilized manner. We ask that you respect the fact that we are a religious Jewish website and avoid inappropriate language at all cost.

If you promote any foreign religions, gods or messiahs, lies about Israel, anti-Semitism, or advocate violence (except against terrorists), your permission to comment may be revoked.

No Responses to “Rabbi Lord Sacks: The Art Of True Leadership”

Comments are closed.

SocialTwist Tell-a-Friend

Current Top Story
Haredi men cast their votes for the 19th Knesset in Bnei Brak, January 22 2013.
New Poll: Shows Netanyahu Will Lead Next Gov’t with Haredim
Latest Judaism Stories

What does the way we count the days of Chanukah come to teach us about living in the present?

Knesset and Menorah

Israel projects global material illumination not always the light of “morality” meant by the Navi

Parsha-Perspective-Logo-NEW

To many of our brethren Chanukah has lost its meaning.

Parsha-Perspective-Logo-NEW

This ability to remain calm under pressure and continue to see the situation clearly is a hallmark of Yehuda’s leadership.

It would have been understandable for these great warriors to become dispirited.

The travail of Yosef was undoubtedly the greatest trauma of Yaakov’s life, which certainly knew its share of hardships.

Yosef, in interpreting the first set of dreams, performed in a manner that was clearly miraculous to all.

Chazal teach us that we need to be “sur may’rah v’asei tov,”avoid bad and do good.

When we celebrate the completion of learning a section of Torah, we recite the Hadran.

Fetal Immersion?
‘The Fetus Is A Limb Of Its Mother’
(Yevamos 78a)

Yosef proves he is a true leader; He is continually and fully engaged in the task of running Egypt

When the inability cannot be clearly attributed to either spouse, the halacha is the subject of debate among the Rishonim.

Those who reject our beliefs know in their souls Jewish power stems from our faith and our prayers.

He stepped outside, and, to his dismay, the menorah was missing. It had been stolen.

Though we Jews have deep obligations to all people our obligation to our fellow Jew is unique.

In a way that decision was the first in a series of miracles with which Hashem blessed us.

More Articles from Rabbi Lord Jonathan Sacks
Rabbi Sacks

Tamar’s conduct bears an uncanny resemblance to Ruth’s; virtuous outsiders at the margins of society

Rabbi Sacks

A Jew is an iconoclast, born to challenge the idols of the age,whatever the idols, whatever the age.

Simply too many cases of prayers being answered to deny it makes a difference to our fate. It does.

When Jacob was chosen, Esau was not rejected; G-d does not reject.

Between Judaism and Islam there can be friendship and mutual respect as Abraham loved both his sons.

God wanted to establish the principle that children are not the property of their parents.

The Babel story is the 2nd in a 4-act drama that’s unmistakably a connecting thread of Bereishit

The emphasis on choice, freedom and responsibility is a most distinctive features of Jewish thought.

Printed from: http://www.jewishpress.com/judaism/parsha/the-art-of-true-leadership/2012/02/29/

Scan this QR code to visit this page online: