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The topic of leadership is both fascinating and fundamental to human society. What is the Jewish approach to leadership, and how does it compare to other perspectives on leadership?

The most primitive form of leadership is selfish leadership, driven by the desire for power and self-gratification. In such a system, the leader represents only himself and his own selfish desires. He demands power, craving it for himself, and generally maintains leadership over his people through fear. In such a system, he demands the allegiance of his people and makes promises of food, shelter, and perhaps power and honor, in return for respect and obedience.


This was the system of old, where kings, tyrants and oligarchies ruled large provinces. Wealth, birthright or rebellion served as the right for leadership, and the purpose of leadership was focused solely on the leader – the goal was to give the leader increased power, respect and control. This system is inherently corrupt, and resulted in endless bloodshed, as the king killed anyone that stood in his way. The king would send the young men of his kingdom to die for no reason other than his own territorial expansion and glory. In essence, the king answered to no one other than himself.


Representing the People

In response to such corruption, there became an increased desire to shift the focus of power. As history unfolded, leadership moved toward democracy and a balance of power. In such a system, the power belongs to the people, not the leader. The leader is appointed to serve the people. If he fails to do so, he is removed and replaced with someone who better fills the people’s needs. This is a far better system than the previous one, as it stabilizes power and creates a society focused on the needs of the people, rather than an individual king or elite few.

Nevertheless, there is a fundamental problem with democracy: a leader becomes nothing more than a puppet of the people. The flaw in this is apparent. Imagine if parents lost their parental license as soon as their child got upset with their decisions. As soon as the parents put their child to bed, they’d be out of a job. When a leader is fully subject to the will of the people, it is impossible to lead. Democratic leaders may appear to be leading, but in essence, they are following. (It is important to note that this chapter speaks only of ideals. In today’s day and age, the ideal political system is democracy. Additionally, not all democratic leaders share this pitfall. It is only a likely possibility, not a guaranteed outcome.)

The Gemara (Sanhedrin 97a) states that Mashiach (the Messiah) will come at a time when the face of the generation is like the face of a dog. Rav Elchanan Wasserman explains the depth behind this statement: When you see someone walking a dog on a leash, it appears as though the dog is leading. He is the one walking ahead of his owner, he appears to be calling the shots. However, this is an illusion. The dog is completely subject to the will of its owner. One small tug and he changes direction. The dog is the follower, in an illusory position of leadership.

Many democratic systems suffer from this flaw. Leaders are appointed by the people and are therefore completely subject to the will of the people. They walk ahead, pretending to lead, while in fact, they are merely puppets. Whatever the people want, they’ll do. They create their policies and campaigns around the people and polls, not based on their internal values. They would change their policy in an instant if it meant more votes.

A true leader stands for the truth and for their inner values, regardless of opposition. He or she walks ahead and doesn’t look back. Even if no one follows, they push onward. They never sacrifice their ideals for public approval. A true leader creates a direction for a greater future, a pathway to individual and collective greatness, and inspires the people to strive for that ideal. This is the nature of Jewish leadership. Let us briefly explore this topic.


True Leadership: Connecting to Something Higher

A Torah leader does not represent himself or the will of the people; he represents Hashem. A Torah leader is an emissary of Hashem in this world, and will lead the people toward the truth, toward their true destination. Of course, he will care for and empathize with each individual, and deeply so, but the foundational goal of leadership involves driving people toward a transcendent goal.

Traditional kings represented themselves, and were therefore no greater than themselves. Democratic leaders are chosen by the will of the people, and are therefore usually no better than the people themselves. A true leader is one who strives towards perfection, and leads others on their own individual and collective journey towards perfection as well.

In an ideal society, everyone is devoted to achieving his or her own unique greatness, while simultaneously devoting that individual greatness toward the larger collective greatness of the nation. A leader’s role is to enable each individual to embark on their own journey of self-discovery and achievement, while also helping them devote their lives to a greater whole, to that which transcends themselves, to Hashem, the Jewish people, and the world as a whole.


Qualities of Leadership

Everyone is a leader in some capacity. Some will lead their families; others will lead the world. The scale is irrelevant; the principles remain the same. A leader must begin by leading their own life, devoting themselves towards their own personal greatness. In addition to self-development, a leader must have a strong moral conviction, a genuine love of others, and a sensitivity to their needs. Most important of all is the desire to lead lishmah (for a higher purpose), without any selfish or ulterior motives.

Some leaders are the face of a nation, the ones who stand in front of large crowds and deliver extraordinary and inspiring speeches. But a leader is anyone who is on a mission, who empowers others, and who always looks for ways to contribute to the greater good. Leaders are great parents, great teachers, great friends. We are all potential leaders; we are all potential revolutionaries. We can all create change in the world. But to create any external change, we must first learn to develop ourselves and live with higher ideals. Let us all be inspired to become the greatest version of ourselves, with the hopes that our own journey of growth will inspire others to become the greatest version of themselves as well.


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Rabbi Shmuel Reichman is the author of the bestselling book, “The Journey to Your Ultimate Self,” which serves as an inspiring gateway into deeper Jewish thought. He is an educator and speaker who has lectured internationally on topics of Torah thought, Jewish medical ethics, psychology, and leadership. He is also the founder and CEO of Self-Mastery Academy, the transformative online self-development course based on the principles of high-performance psychology and Torah. After obtaining his BA from Yeshiva University, he received Semicha from Yeshiva University’s RIETS, a master’s degree in education from Azrieli Graduate School, and a master’s degree in Jewish Thought from Bernard Revel Graduate School. He then spent a year studying at Harvard as an Ivy Plus Scholar. He currently lives in Chicago with his wife and son where he is pursuing a PhD at the University of Chicago. To invite Rabbi Reichman to speak in your community or to enjoy more of his deep and inspiring content, visit his website: