The Challenge of Jewish Leadership

פרשת שמות


I used to say, only half in jest, that the proof that Moses was the greatest of the prophets was that when God asked him to lead the Jewish people, he refused four times: Who am I to lead? They will not believe in me. I am not a man of words. Please send someone else.

It is as if Moses knew with uncanny precision what he would be letting himself in for. Somehow he sensed in advance that it may be hard to be a Jew, but to be a leader of Jews is almost impossible.

How did Moses know this? The answer lies many years back in his youth. It was then when, having grown up, he went out to see his people for the first time. He saw them enslaved, being forced into heavy labour.

He saw an Egyptian beating a Hebrew, one of his people. He intervened and saved his life. The next day he saw two Hebrews fighting, and again he intervened. This time the man he stopped said to him, “Who appointed you as our leader and judge?”

Note that Moses had not yet even thought of being a leader and already his leadership was being challenged. And these are the first recorded words spoken to Moses by a fellow Jew. That was his reward for saving the life of an Israelite the day before.

And though God persuaded Moses, or ordered him, to lead, it never ceased to be difficult, and often demoralising. Moses was faced with over forty years spent leading a group of people who were prone to criticise their situations, sin and rebel, and argue among themselves.

In an appalling show of ingratitude, the Israelites complain several times in the book of Shemot, after witnessing miraculous acts from God and his appointed leader. At Marah they complain that the water is bitter. Then, in more aggressive terms, they protest at the lack of food (‘If only we had died by the Lord’s hand in Egypt! There we sat round pots of meat and ate all the food we wanted, but you have brought us out into this desert to starve this entire assembly to death’). Later, at Refidim, they grumble at the absence of water, prompting Moses to say to God, ‘What am I to do with these people? They are almost ready to stone me!’

In Devarim, Moses recalls the time when he said to God: “How can I myself bear Your problems, Your burdens and Your disputes all by myself” (Deut. 1:12). And then in Beha'alotecha, Moses suffers what I have often called an emotional breakdown:

He asked the Lord, “Why have You brought this trouble on Your servant? What have I done to displease You that You put the burden of all these people on me? Did I conceive all these people? Did I give them birth? Why do You tell me to carry them in my arms, as a nurse carries an infant, to the land You promised on oath to their ancestors? . . . I cannot carry all these people by myself; the burden is too heavy for me. If this is how You are going to treat me, please go ahead and kill me—if I have found favour in Your eyes—and do not let me face my own ruin.”

Num. 11:11-15

And this was said, don’t forget, by the greatest Jewish leader of all time. Why are Jews almost impossible to lead?

The answer was given by the greatest rebel against Moses’ leadership, Korach. Listen carefully to what he and his associates say:

They came as a group to oppose Moses and Aaron and said to them, “You have gone too far! The whole community is holy, every one of them, and the Lord is with them. Why then do you set yourselves above the Lord assembly?”

Num. 16:3

Korach’s motives were wrong. He spoke like a democrat but what he wanted was to be an autocrat. He wanted to be a leader himself. But there is a hint in his words of what is at stake.

Jews are a nation of strong individuals. “The whole community is holy, every one of them.” They always were. They still are. That is their strength and their weakness. There were times when they found it difficult to serve God. But they certainly would not serve anyone less. They were the “stiff-necked” people, and people with stiff necks find it hard to bow down.

The Prophets would not bow down to Kings. Mordechai would not bow down to Haman. The Maccabees would not bow down to the Greeks. Their successors would not bow down to the Romans. Jews are fiercely individualistic. At times this makes them unconquerable. It also makes them almost ungovernable, almost impossible to lead.

That is what Moses discovered in his youth when, trying to help his people, their first response was to say, “Who appointed you as our leader and judge?” That is why he was so hesitant to take on the challenge of leadership, and why he refused four times.

There has been much debate in British and American Jewry recently[1] about whether there should be an agreed collective stance of unconditional support for the state and government of Israel, or whether our public position should reflect the deep differences that exist among Jews today, within Israel or outside.

My view is that Israel needs our support at this critical time. But the debate that has taken place is superfluous. Jews are a nation of strong individuals who, with rare historic exceptions, never agreed about anything. That makes them unleadable; it also makes them unconquerable. The good news and the bad go hand in hand. And if, as we believe, God loved and still loves this people despite all its faults, may we do less?

[1] It should be noted for context that this essay was written by Rabbi Sacks in November 2010, amidst a widespread communal debate regarding Israel.

questions english 5783 Around the Shabbat Table
  1. How do you think Moshe's experiences in his youth shaped his approach to leadership?
  2. Consider other leaders in Tanach; what similarities and differences can you find between Moshe and others, such as Yehoshua and King David?
  3. How can Moshe's experience as a leader inform our understanding of the complexities and responsibilities involved in leading a diverse and opinionated group?

With thanks to the Schimmel Family for their generous sponsorship of Covenant & Conversation, dedicated in loving memory of Harry (Chaim) Schimmel.

“I have loved the Torah of R’ Chaim Schimmel ever since I first encountered it. It strives to be not just about truth on the surface but also its connection to a deeper truth beneath. Together with Anna, his remarkable wife of 60 years, they built a life dedicated to love of family, community, and Torah. An extraordinary couple who have moved me beyond measure by the example of their lives.” — Rabbi Sacks

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