The Least Obvious Leader

Parshas Shemos

Posted on January 15, 2020 (5780) By Rabbi Berel Wein | Series: Rabbi Wein | Level: Beginner

 

The Torah, Jewish history and tradition indicate to us that Heaven oftentimes chooses unusual people for roles that are essential and pivotal in Jewish leadership. King David is a clear example of this historical phenomenon. But I think that we can agree that the choice of Moshe to be the redeemer and eternal teacher of the Jewish people, if not of all civilization, is, at first blush, a strange one.

 

Moshe has been separated from the Jewish people for decades. Egyptian law had previously slated him for the death penalty for striking an Egyptian taskmaster who was beating a Jewish slave. Moshe is a shepherd in Midian, far removed from his brethren suffering in Egyptian bondage. And when presented by Heaven with the offer of Jewish leadership, Moshe declines it very forcefully. But the will of Heaven prevails, as is always the case.

 

Moshe must now embark on his new role of leadership, albeit seemingly reluctantly. He himself wonders why he is begin chosen, when, logically, his brother Aaron would seem to be a better fit for the mission. And, perhaps just as amazing as the choice of Moshe for this position of leadership, is the willingness of the Jewish people to instantly accept him as being entitled and fit for that role.

 

To most of the Jewish people he is a stranger, an outsider who has a speech impediment and is, at most, a Johnny-come-lately to their troubles and situation. Yet, again we see that it is the will of Heaven that prevails, and it is only through Moshe that the story of the Exodus from Egypt will unfold.

 

Moshe, however, has outstanding qualities and traits of character that make him the greatest leader in Jewish and world history. Foremost among these attributes is his trait of humility. All leaders must have an appreciation of their talents and possess strong self-worth. However, most leaders are eventually undone by the growth of their egos and the resulting arrogance.

 

Not so Moshe. For even after forty years of leading his people, the Torah still describes Moshe as being the most humble of all human beings on the face of the earth.

 

It is this trait that makes him the greatest of all past and future prophets. Moshe also has within himself an unquenchable love for his people. His love for them is sorely tested many times during his forty-year career as their leader, but in spite of all of their backsliding, sins, rebellions and mutterings, it is Moshe’s love of the people that remains omnipresent and steadfast. As King Solomon wrote: “Love obliterates all transgressions.”

Finally, Moshe’s path to complete the mission that Heaven thrust upon him never wavers, no matter what the events and circumstances may be. These noble traits and characteristics are apparently what the Almighty searches for in assigning leaders to our people. Moshe is the model for future Jewish leaders in all generations that will follow him.

 

Shabbat shalom
Rabbi Berel Wein

 

Simply Qualified

Parshas Shemos

Posted on January 9, 2023 (5783) By Rabbi Mordechai Kamenetzky | Series: Drasha | Level: Beginner

As the book of Exodus begins, it is important to ponder what catapulted Moshe (Moses) from the position of valiant citizen to national leader. The story of Moshe’s youth in Egypt is hardly expounded upon in the Torah. Yes, it tells the story of his birth and his escape in the Nile River.

 

The Torah even mentions his great vigilance in smiting an Egyptian who struck a Hebrew. But in relating those stories, it does not leave us feeling that those acts, merited Divine ordination. It tells the tale of Moshe stopping a fight between two Hebrew fellows, and how he was forced to flee from Egypt to the wilderness of Midian because of his strong stand in chastising those Jews who quarreled. All those stories show perseverance, courage, and fortitude. Yet not one of those incidents is juxtaposed with the Divine revelation that catapults Moshe into the great spiritual and prophetic leader whom we know.

 

Even after the event in which he saves Yisro’s (Jethro) seven daughters from evil shepherds G-d is silent, there is no pronouncement of Moses’ glory or appointment of a Divine role. Hashem declares Moshe’s greatness in the context of a very simple serene story.

 

“Moses was shepherding the sheep of Jethro his father-in-law, he guided them into the wilderness, and he arrived at the mountain of G-d toward Horeb. An angel of G-d appeared to him in a blaze of fire from amidst the bush, and he saw that the bush was burning, and the bush was not consumed. Moshe looked and analyzed the sight and he questioned, “why is the bush not being burned?” (Exodus 3:1-3). It is only in that serene setting that G-d called out “Moshe, Moshe,” to which Moshe replied “Here I am.” The end of that story is the beginning of the Jewish nation.

 

Why is the act of shepherding sheep the setting for such majestic and Divine revelation? What amazing incident occurred during the shepherding? Why didn’t G-d appear to Moses after his courageous act of smiting the Egyptian or after he reproached two Hebrews who were fighting? Wouldn’t that setting be the ripe moment for induction into the halls of prophecy and leadership?

 

James Humes, a speechwriter for President Reagan, tells the story about a young recruit who was drafted into the army. During the interview, the sergeant asked him the following question, “Did you have six years of grade school education?”

 

“Sure thing, Sir”, snapped the recruit. “I also graduated with honors from high school. I went to Yale where I received my college degree and then I did my graduate work at Colombia University, and,” he added, “I received my doctorate in political science at Harvard.”

 

The sergeant turned toward to the stenographer, smiled, and said, “Put a check in the space marked literate.”

 

The Midrash tells us that during Moshe’s tenure as a shepherd, one of the sheep ran away. He chased the sheep, he brought it back to the rest of the flock, and he carried it home. G-d looked upon him and said, “A man who cares for his sheep, will care for his people.” That act catapulted Moshe to the position we know.

 

Acts that are bold and courageous may personify leadership, character, and commitment. People think that they that only those gallant and daring acts that will catapult them into greatness and glory. The Torah tells us that it is not so.

 

The Torah links Moshe’s selection to Divine leadership with the simple task of shepherding. The qualifications that G-d wants are not necessarily what humans perceive. We often look for honors, accolades, achievements, and accomplishments that are almost superhuman. Hashem, on the other hand, cherishes simple shepherding, He loves care and concern for simple Jews. We may come to Him with resumés of brilliance, of courage, of valor, but He does not need that.

 

He wants consistency, love, compassion, and, perhaps most of all, humble simplicity.

 

Moshe had those qualities too. It was those qualities of compassion, not the forceful qualities of attacking the Egyptian taskmaster, nor fending off evil shepherds, nor chastising combative Hebrews, that were chosen to cast Moshe into the light of leadership. We may be bold and courageous, but without compassion for the little things, without the humility to find lost sheep, we may be simply overqualified.