Rabbi's Blog

During our lifetime on this world, we are constantly challenged to know and understand the difference between right and wrong, good and evil and the like. Even when things appear to be obvious, we need to step back and evaluate through the Hashkafic glasses of Torah and Chazal. We must keep in mind that this world is a world of Sheker (falsity) and an Olam Hafuch an upside-down world. Things, situations, and people sometimes appear to be ‘Kosher” and yet they are not. Every day we read and hear about the leaders of the world: presidents, prime ministers, monarchs, dictators, and so forth in the headlines or on the news. Being a leader is a sought-after position yet only a few turn out to be appropriately equipped.  Regardless of who these leaders  may actually be, there is still a fascination, a tendency to look up to those who lead. People tend to follow a leader if they are attracted to what they stand for. Other times they are forced to follow a leader out of fear and retribution, particularly if they don’t follow the party line. Still, there are other brave individuals who, despite being fearful of some form of punishment, will stand up against that leader. A leader isn’t necessarily someone who is good; a leader could be evil.

There is no agreement as to what defines a leader in the secular world, after scouring through many divergent definitions and qualities of leadership, I found the following list of twenty-one traits that describe a leader:  focused, confident, transparent, has integrity, is inspirational, passionate, innovative, patient, stoic, authentic, open-minded, decisive, personable, empowered, positive, generous, persistent, insightful, communicative, accountable, and restless. These are all wonderful traits – albeit a little beyond the realm of the typical elected political leader – yet they encompass characteristics most people seek in a leader whom they will follow.

We, as parents, teachers, and educators encourage our students and children to take on leadership roles. We encourage our children to take responsibility, to face up to situations which are challenging, and when the opportunity arises, to take on leadership roles. The Torah’s definition of a Manhig, a leader is a little different. Moshe Rabbeinu and other leaders of the Jewish people didn’t necessarily have most of those laudable qualities listed above, and he certainly did not posses all of them. One would think a leader such as Moshe Rabbeinu or a Reb Moshe Feinstein ZT”L would have embodied most of those traits mentioned above. Rather, Moshe Rabbeinu was selected by Hashem, and Reb Moshe was somewhat ‘elected’ by the people of his generation due to his greatness. The number one reason for God choosing His leaders is the trait of humility - a trait which far outweighs any other trait, including all of the traits previously listed. When we compare the success of a successful leader to the fall of the failing leader, we find the difference in ‘Anivus’  - humility. This is not to say that every great leader - even one chosen by God Himself  - will always be liked and successful. Truly great Torah leaders face many challenges, and I venture to say that the greater their leadership, the more opposition they may have to endure.  In addition to humility, a Torah leader must be a role model for his followers. This notion is highlighted in this week’s Torah portion is one of the few references to error by leaders of the Jewish people.  

In this week’s parsha Nasso, each one of the Nesiim (tribal leaders) brought identical sacrifices during the days of inauguration of the Mishkan. In Bamidbar 7:2 it states: “Vayakrivu Nesiei Yisrael Roshei Beis Avosam, Heim Nesiei HaMatos Heim Omdim Al HaPekudim”. “The princes of Israel, who were the heads of their paternal lines, then came forward. They were the leaders of the tribes and the ones who had directed the census”. In the very next verse, as the Nesiim presented their offerings, the spelling of the princes in Hebrew (Nesiim) is missing the letter ‘Yud’. The Yalkut Meam Loez quotes Rashi and the Midrash Rabbah which explains that at the time that the Jewish people were informed of the fundraiser for the Mishkan, the princes said amongst their peers, “Let the people give as much as they want, and afterwards we will contribute and make up the difference.” They waited until the people of Israel had finished but realized that there was nothing more that was needed for the Mishkan itself, and they were upset that they didn’t give initially. The princes said, “We did not merit to give to the Mishkan, so let us at least give towards the Bigdei Kehuna, the Priestly garments.” Hashem hinted His dissatisfaction with the princes because they were lazy and nonchalant in donating to the Mishkan. Therefore, Hashem left out a letter in their title and from their name Nesiim. Now that the Nesiim recognized their mistake as explained in Parshas Vayakhel and were punished for it, they didn’t want to make the same mistake twice. When the Mishkan was erected, the Nesiim jumped at the opportunity to offer sacrifices on behalf of their respective tribes. While they were thinking about their mistake, they also thought about what to bring. It was Nesanel Ben Tzuar who stated that wagons were needed to carry all the articles of the Mishkan while traveling from place to place. Perhaps it was Nesanel’s namesake who realized they, the Nesiim, needed to ‘give’ first, to set the example and not to wait.

There are Jewish leaders from various camps and sometimes people judge the camp by its leader. As the old saying goes “don’t judge Judaism by Jews”. Please don’t confuse the ‘modern’ term ‘Chareidi’ with what it means to be a Torah observant Jew. Don’t use the pitfalls of the so-called ‘Chareidi movement’ as an excuse not to be a fully observant and active Jew.   If the leadership of a community or the parents of the community’s children want its constituents to sit down and learn Torah on a consistent basis, then they need to demonstrate this desire through leading by example, by being in the Beis Medrash and by learning. If the community’s parents and leadership want their constituency and children to appreciate and to value davening/Tefillah, then they must be the role models and set the example in Shul by arriving on time, praying with focused sincerity, and avoid talking.

A leader of the Jewish people does not have to be charismatic, good looking, or even a great orator. Rather, a Jewish leader is a role model for the three principles upon which the world stands: Torah, Avodah (prayer) and Gemilus Chasadim. These are the qualities that I personally have witnessed in the true leaders and Gedolim of our time. San Diego should be no different. Let these three principles be our guiding value system in determining who is a true leader to follow, and be careful not to be fooled by someone who poses as a leader yet fails to possess these qualities                       Ah Gut Shabbos              Rabbi Avraham Bogopulsky