Leadership
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Poetry, Passion and Politics: Who is David HaMelekh?
Dr. Yael Zieglerתאריך פרסום: תשע"ג | |
The biblical story of David is lengthy and multifaceted. While his complex personality sometimes reveals contradictions, the final assessment of David in the book of Kings is that of an unparalleled leader, who is presented as the model for successful kingship. In this shiur, we will examine the nature of David’s leadership. What makes David the ideal king in the Bible, against whom all other kings are measured? We will also explore the general question of biblical leadership: Which qualities are necessary for great leadership and how can we discern them in the biblical portrayal of David?
Megillath Ruth: Paradigm of Kindness and Mother of Kingship
Part 1
Dr. Yael Ziegler |This series will look at Ruth in its Biblical contexts. The end of the Megilla lists the lineage of King David, who is Ruth's progeny. Is monarchy a biblical ideal? Ruth exemplifies chesed, and often goes far beyond what we would expect from regular people. It provides a hope of counteracting the danger of tyranny which often comes with monarchy by ensuring that David is genetically pre-disposed to extreme chesed and unselfishness.
In Those Days There was No King in Israel: Ruth as Remedy for the Book of Judges
Part 2
Dr. Yael Ziegler |This shiur provides an overview of Sefer Shoftim. While Megillat Ruth is set in the days of the Shoftim, it cannot be part of the same book, as Ruth is the complete antithesis of Shoftim. Shoftim, full of corruption, moves in a downward spiral toward societal and religious breakdown, and Ruth, replete with leadership and chesed, moves toward righteous monarchy.
God's Power
Rabbi Alex Israel | 35 minutesThis parasha seems to starts out with a grand statement but then fizzles out, pausing to list geneology, and then repeats Moshe's worry about his speech impediment. Upon closer examination, we see that the parasha's chiastic structure emphasizes the transformation of Moshe's mission from a political role to that of “emissary of God” (Sheliach Hashem).
Shimshon, David and Boaz: Passion and Restraint
Part 6
Dr. Yael Ziegler |David, the royal progeny of Ruth, and Shimshon, the last shofet in Shoftim, have some striking similarities. Comparing the two, and examining the critical differences separating the king from the failed tribal champion, highlights the importance of Ruth and Boaz in serving as an antidote to the problematic period of Shoftim.
Of Sticks and Stones
Rabbi Chanoch Waxman | 30 minutesHow did Moshe and Aharon fail to sanctify God at Mei Meriva, and why are they not permitted to enter the Land of Israel? We will gain insight into these matters by viewing our Parsha in its larger context of BeMidbar, and comparing the "stick" in our Parsha with Aharon's flowering stick in Parshat Korach and with the stick in the Parshat Beshalach.
The Sin of the Spies, the Sin of the Nation and Moshe's Punishment
Rabbi Amnon Bazak | 12 minutesDevarim, a speech to the nation from Moshe's perspective, is different in style than the rest of the Torah. Discrepancies between the story of the Sin of the Spies as presented in Bemidbar and Moshe's re-telling of the events in Parshat Devarim reveal a message specific to the generation entering the Land: They learn about themselves, as well as about the consequences to their leader and the generation that wandered the desert.
The Prince and the Prison (Audio)
Rabbi Chanoch Waxman | 24 minutesYosef finds favour while he is a slave in Egypt - in Potiphar’s house, and in jail. The text emphasizes again and again how God is helping Yosef. But if this is so, why does God bring Yosef continually downward? What is the meaning and message of Yosef’s descent?
The Rise of Pinchas
Rabbi Chanoch WaxmanPinhas’s zealous and extra judiciary act opposes Moshe’s way of leadership and the justice Moshe attempted to enact in the sin of Ba’al Pe’or. Pinhas’s action is sanctioned by God because of the gravity of the situation. Eliyahu acts out of zeal and can no longer continue to be God’s messenger.
Avoiding Another Kadesh Barnea
Rabbi David SilverbergMoshe’s history lesson is designed to avoid a repetition of the sin of the spies. To this end, the conquering of the Emmorite kings is described as premeditated and the tension regarding the Eastern tribes is downplayed. The commentators offer various explanations as to the relationship of the appointing of judges to the sin of the spies.
The Sin of Moshe and Aaron (Audio)
Prof. Jonathan Grossman | 16 minutesWhat was the sin of Moshe and Aaron at Mei Meriva? This shiur compares our parasha with the similar story from the first year journey. Different explanations of the sin are examined, ultimately focusing on the mindset of Bnei Yisrael and the question confounding the nation: Who is truly leading them?
Of Judges and God
Rabbi Alex Israel | 33 minutesAfter the dramatic Revelation with the Ten Dibrot on Har Sinai, we now move on to the practical examples of the “headlines” heard at Har Sinai. This shiur focuses on the rule about not cursing leaders ("Elohim" used along with "nasi"). Why is there a law specifically saying not to curse leaders (or God), and why is the term "Elohim" used here? We look at some different perspectives, aided by an examination of the appearance of “Elohim” meaning “leaders” or "judges" in different biblical contexts.
The Next Generation
Rabbi Alex Israel | 31 minutesThis parasha has some very interesting components, beginning with the Para Aduma and continuing with narratives of wars and complaints; sins and punishments; symbols and miracles; high points and low points. This parsha highlights the stark contrast between the generation coming out of Egypt and the generation about to enter the land—the generation that is growing out of their current leaders.
A Portrait of Yehoshua Bin Nun
Rabbi Yitzchak Etshalom |We will study the relevant passages introducing us to Yehoshua, discerning the reason for his Divine selection as Moshe Rabbenu's successor and the primary challenges he faced as he assumed the reins of leadership of B'nei Yisrael. This session will serve as an introduction to the study of Nevi'im Rishonim - the "historic" books of the Prophets.
The Story of Yosef: A Fresh Look
Rabbi Dr. Daniel Tropperתאריך פרסום: תש"ע | | 58 minutes
Two main moral questions arise from the story of Yosef and his brothers: Why doesn't Yosef contact his father? Why does he have to put his brothers through all the cruelty? This shiur examines the story of Yosef from a psychological perspective, by closely examining the characters and personalities of Yaakov, Yosef, and the brothers. Examining the story from this perspective sheds light on the reasons behind the actions and emotions of the characters, and teaches a lesson about the tremendous impact parents have on the development of their children, which ultimately influences the continuity of Am Yisrael.
Chronicle vs. Composition - An Example from Sefer Bamidbar
Rabbi Menachem Leibtagתאריך פרסום: תש"ע | |
Is the Tanach a chronicle or a composition? Does the Tanach merely list historical events, or is there a deeper message to be gleaned from the way it is written and organized? By examining the books of Shoftim and Bamidbar, we can gain a new understanding of Tanach as a composition. Each book has a prophetic agenda which teaches us a deeper lesson about the goal and message of the book, and understanding this message allows the reader to see the book in a whole new light.
Gideon and Saul: The Search for the Ideal King
Dr. Yael Zieglerתאריך פרסום: תש"ע | |
Is having a king a positive or negative situation? What type of person is fit to be a king? By exploring the characters of Gideon and Shaul we can learn an important message as to the crucial qualities of a successful king of the Jewish nation, and the reasons why they did not succeed as ideal leaders, but rather laid the groundwork for the successful kings that followed them.
Parshat Shelah
Rabbi Alex Israel | 31 minutesIn the story of the Sin of the Spies, It seems as though Calev is the only active defender of the land, as Yehoshua only joins him many verses later, in a much more passive way. What may explain this? By closely examining the story we can learn about the personalities of Calev and Yehoshua, where they each derive their strength to stand in the face of adversity, and about different forms of leadership.
Minor Figures, Major Transformations - the Subtle Revolution in Sefer Shoftim
Rabbi Mosheh Lichtensteinתאריך פרסום: תשע"ד | |
The leaders at the beginning of the book of Shoftim seem to be successful and exemplary, but as the book goes on, the leaders seem to be increasingly problematic. And why are there only two leaders- - both of whom do both great and reprehensible things- discussed in the second half of the book? To respond to these questions, we turn to Haza”l who provide interesting directions as we consider the context of the times, the structure and the chronology of the book.
From Great Responsibility Comes...
Avidan FreedmanDavid's Division of the Spoils of War
Dr. Adina Sternbergתאריך פרסום: תשע"ב | |
This shiur looks at David’s divisions of the spoils after the war to retrieve the captives taken by Amalek. But wasn't Amalek supposed to be destroyed by Shaul? As we analyze this story, we notice that David is strikingly different from Shaul. We survey the stories of Shaul and examine what characterizes these differences. Returning to the division of the spoils, we uncover what is behind those who disagree with David. We find religious as well as moral-societal perspectives, and compare these various approaches with the one found in the deal between Avraham and the King of Sedom.
A Rabbinic Reading of Shaul: The Binyaminite Hero
Rabbi Francis Nataf | 58 minutesAn analysis of the composite picture that emerges from a tribal study of Binyamin as the background to the countertextual rabbinic preference for Shaul over David. Through this study, we come to a greater appreciation of rabbinic parshanut, both methodologically as well as regarding the hierarchy of religious values that account for the difference visions of leadership held by Binyamin and Yehudah.
Parshat Pinchas - A New Leader
Rabbi Alex Israel | 38 minutesGod commands Moshe to ascend a mountain to view the Land which he will not enter. Moshe asks that God appoint a leader to continue after Moshe’s death so that Bnei Yisrael will not be like sheep without a shepherd. Why does this need to come from Moshe’s initiative? How could it be that Bnei Yisrael would be without a leader? We examine various commentator’s perspectives on this episode. Is this a way of continuing Moshe’s relevance? Or is this a painful reminder that Moshe will not be entering the Land? Moshe’s response exemplifies his positive vision of the future. We examine the strange wording of Moshe’s request and God’s response. Linguistic ties to the episode of Korah provide us with a reminder of the type of leadership Bnei Yisrael will need -one of checks and balances-, and the challenge of transferring leadership from Moshe.
The Shepherds of Israel, in the Past and in the Future
Dr. Tova GanzelYehezkel records a harsh prophecy directed against the kings of Israel, the nation’s leaders, whom he compares to shepherds who do not tend to their flocks. In the future, the leadership will be taken from these shepherds who failed in the past to properly lead the nation. God Himself will gather up the flock, rehabilitate it and hand it over to a different shepherd who will fulfill his role faithfully.
The new shepherd will be a descendant of David. However, the present model of leadership will come to an end. It will not be a mere technical replacement of personnel, but rather a fundamental change in the essence of the role. Therefore in speaking of David’s future status he is not referred to as “king” but as a “Nasi” – prince.
Since the institution of kingship has failed, an alternative form of leadership must replace it. One of the roles of the king of Israel is to bring about a situation that will facilitate the Divine Presence coming to rest amongst the nation. The kings of Israel, as depicted in Sefer Yehezkel, brought about the opposite situation: defilement and the distancing of the Divine Presence. Now it is too late; there is no repair for the corrupt kingship, and therefore it is replaced by the station of the “Nasi.”
Yirmiyahu and Yosef in the Pit
Rabbi David SabatoPOLITICIANS – KEEP YOUR PROMISES
Rabbi Dr. Yehuda BrandesReuven, Leadership, and Responses to Guilt
Rabbi Moshe Taragin |Much of the narrative of the conclusion of Bereishit is dominated by the struggle between Yehuda and Yosef. Yet a third - and more natural candidate- is discarded without the drama surrounding his brothers. Why is Reuven stripped of his natural license, ceding leadership to his two younger brothers? By closely exploring the characters of Yehuda, Yosef, and Reuven, we can understand why Reuven was deemed unworthy to be a leader, and learn about the importance of failure, guilt, and forgiveness in leadership.
Hoshea 4-6 - Matan Al HaPerek
Rabbi David SabatoPerek 4 begins the second unit in Sefer Hoshea (perakim 4-14), which mostly deals with the
moral sins of the people and their leaders. These sins are rooted in the fact that the people
have forgotten God – “for there is no knowledge of God in the land”.Like perek 4, perek 5 begins with a call to hear a harsh accusation; however this accusation is
not against the people, but rather against the leadership alone – the priests, the princes and
the “house of the king."The Haftora for Shabbat Chanuka
Rabbi Yehuda ShavivThere are many lessons to be gleaned from the passage in Sefer Zekharya that we read as the haftara for Shabbat Chanuka. Through a close examination of the text, we learn important messages about Jewish identity and the uniqueness of the nation of Israel in the world. We also learn about the ideal model of leadership: spiritual leadership alongside social leadership, the former embodied by the Leviim and the latter by the sons of Yehuda.
Yaakov and Yehuda
Rabbi Ezra BickWhy is Yehuda considered the leader of the brothers? The answer to this question will give us a key to understanding the trait of leadership in general, and why the tribe of Yehuda is the tribe of kingship.
Yaakov's Struggle and Persistence
Rabbi David SilverbergBinyamin's Gifts and Following the Leader
Rabbi David SilverbergErev Shabbat Parshat Vayigash - Leadership
Rabbi Moshe Aberman | 21 minutesWhat makes a great (proper) leader? We focus on two brothers - Yosef and Yehuda. They both aspire to leadership, both initially failing in their attempts and both later succeeding because they manage to find the balance between ideas of leadership criteria and personal traits.
We begin back in Parashat Vayeshev, where they are at odds: Yosef understands that their life as they know it is coming to an end and that they have to prepare to meet a different reality; Yehuda believes in leaving things as they are until it is absolutely necessary to change.
They both undergo periods of hardship and challenge to eventually realize that leadership is about focusing on others more than the leader himself.
The Tone of the New Generation in the Desert
Rabbi Jonathan Snowbellתאריך פרסום: תש"ע | | 17 minutes
This parsha takes a quantum leap into the future - we suddenly find Bnei Yisrael in the 40th year of the desert journey. This new generation once again complains about the lack of water and bemoans having left Egypt. What has changed from the previous generation? Moshe is punished- why aren’t they?
This new complaint is different than that of the previous generation. Though the new generation also invokes Egypt, they do not really want to go back to Egypt- they do not even remember Egypt. They are not encumbered with a slave mentality. This parasha contains a message for leaders: leaders and educators have to keep their fingers on the pulse of their community and understand what the issues of their current constituents are.
Shelach: Leadership and Individual Responsibility
Rabbi Jonathan Snowbell | 17 minutesWhat happened in Parashat Shelach that led to the Sin of the Spies - and the sin and punishment of the people? Where was there room for confusion- why did people worry that God couldn’t help them? How could they allow ten spies to convince them?
Korach: The Fine Line in Challenging Leaders
Rabbi Jonathan Snowbell | 12 minutesThe different groups that confront Moshe in Parashat Korach have different motivations, agendas, and intentions. When we look deeply, we find that Korach's group, who sought to offer incense, seems to have had good intentions. Their argument was "le-shem Shamayim"- for the sake of Heaven, but they were not careful and made a very severe mistake. On the other hand, the other group that Korach aligned himself with, that of Datan and Aviram, had wicked intentions. They just wanted to complain. Theirs was a straight confrontation with Moshe and God, and it was not for the sake of Heaven.
Though some disputes with leaders may be legitimate, we must carefully consider that sometimes, when we are taking issue with our leaders, we are actually taking issue with God. We are responsible for thinking things through to prevent serious mistakes.
Separating From Foreign Wives
Rabbi Tzvi SinenskyEzra’s response to the news of intermarriage is at once severe and passive. His actions seem conflicted. The success of the initiative is similarly mixed. At first glance, it appears to be a remarkable triumph. Upon closer examination, however, the people’s commitment appears lukewarm. The fact that Nehemya was repeatedly required to confront the sin implies that Ezra had failed to truly solve the problem.
Ezra was a different type of leader than Nehemya. Whereas Nehemya was a forceful political personality deeply grounded in Torah values, Ezra was first and foremost a brilliant, dedicated scholar. Ezra was not, in essence, a man of action. Only when prodded does Ezra rise to the occasion and move mountains to profoundly shape his community.
The parallels to the Revelation at Sinai teach despite the fact that the community has sinned, repentance creates the possibility of renewed covenantal commitment. Shivat Tzion represents a time of renewed commitment to our relationship with God.
Nehemya's Fateful Request
Rabbi Tzvi SinenskyKorach: Power Outage!
Rabbi Jay KelmanNetziv on Mei Meriva - Different Leadership Models for the Desert and Eretz Yisrael
Rabbi David SilverbergA Retrospective
Rabbi Tzvi SinenskyConflicting proofs exist as to whether the books of Ezra and Nehemya are one book or two. The preponderance of evidence inclines toward the position that they are a unified work. The differences noted center on Ezra and Nehemya’s distinct leadership styles, one religious and the other political - two contrasting modes of leadership that are crucial in the post prophetic era.
While similarities to the rest of Tanakh are abound in the books of Shivat Tzion, still, there are significant departures from the rest of Tanakh.
The omnipresent temptation of idolatry has been overtaken by the allure of intermarriage.
The post-prophetic period will feature uncharted territory for a Jewish community that had been led by monarchs and prophets for as long as they could remember. As opposed to the prophets’ black-and-white, explicit directives, the Shivat Tzion community must learn to embrace ambiguity.
The contemporary messages of the works of Shivat Tzion include:
- There are multiple legitimate models of Jewish leadership.
- At times leadership demands clinging to core principles, even if at great risk.
- Redemption, in Shivat Tzion as today, is not an all-or-nothing proposition. Shivat Tzion interweaves idealism and realism. We must celebrate partial victories, even as the work remains dauntingly incomplete.
- National rituals and shared memory are keys to Jewish survival.
- Education is the key that unlocks Jewish commitment and continuity.
- Politics are unpleasant, but are necessary and not inherently evil.
- No matter the challenges, we remain God’s beloved.
Moshe Confronts Korah: Pragmatic Humility and Covenantal Attitudes
Rabbi Jonathan Snowbell | 18 minutesThis week, we examine the challenge of Korah. Though (in Parashat Behaalotekha) Moshe himself expressed a positive view about the entire nation being on a plane in which they could receive prophecy, he is able to see through Korach's claim of the entire nation being holy, without a need for Moshe. Moshe, though humble, sees Korach's ulterior motives - he wants a chunk of the leadership status for himself.
We turn to the book of Yirmiahu for an insight into the renewal of the covenant in future times: though God established the covenant with Israel when they came out of Egypt, at that time they were like children in their relationship with God, as he "led them by the hand" out of Egypt. In future times, they will not need constant, overt, reassurances that God is present - they will all "know God" in their more adult phase of the relationship with God.
Moshe's Successor and the Laws of Musaf and Tamid
Rabbi David SilverbergYehoshua vs. Pinhas as Moshe's Successor: Shepherd vs. Savior
Rabbi Shlomo Dov RosenInfluence and Power
Rabbi Jonathan SacksIn Parshat Pinchas God tells Moses to appoint Joshua, ‘a man in whom is the spirit’. He gives him precise instructions about how to arrange the succession in a specific three-step process. What is the significance of this process? Through a close examination of the text we can learn about the power of influence and the nature of leadership in Judaism.
This article is part of the Covenant & Conversation series.
To read more from Rabbi Sacks or to subscribe to his mailing list, please visit http://www.rabbisacks.org/. You can also follow him on Twitter, Instagram and Facebook.
Influence and Power (Audio)
Rabbi Jonathan Sacks | 8 minutesIn Parshat Pinchas God tells Moses to appoint Joshua, ‘a man in whom is the spirit’. He gives him precise instructions about how to arrange the succession in a specific three-step process. What is the significance of this process? Through a close examination of the text we can learn about the power of influence and the nature of leadership in Judaism.
This lecture is part of the Covenant & Conversation series.
To read more from Rabbi Sacks or to subscribe to his mailing list, please visit http://www.rabbisacks.org/. You can also follow him on Twitter, Instagram and Facebook.
Forty Days and Forty Nights
Rabbanit Dr. Michal TikochinskyThe Torah of Man
Rabbi Dr. Yoel Bin NunSefer Devarim describes a shift in Bnei Yisrael’s view of leadership, going from a nation that is dependent on miracles and tests, to one that is constant and stable. The beginning of Parshat Devarim represents this transition to a new situation: obeying God involves observing the covenant, the covenant of Torah from Sinai, which is the fixed and eternal mode of God’s leadership of the nation.
Can Leaders Make Mistakes?
Rabbi David Fohrman |Welcome the book of Leviticus! In this video, we explore Rashi's puzzling comment, that a nation is lucky if it has a leader who brings a sacrifice for an accidental sin. Rabbi Fohrman contrasts the Torah's perspective of power and justice to the philosophy of Richard Nixon's famous line - "When the president does it, it is not illegal."
If you enjoyed this video, please visit AlephBeta.org to watch more.
Who Am I?
Rabbi Jonathan Sacks“Who am I that I should go to Pharaoh?” said Moshe to God. “And how can I possibly get the Israelites out of Egypt?” On the surface the meaning is clear. Moshe is asking two things. The first: who am I, to be worthy of so great a mission? The second: how can I possibly succeed?
God never answered the first question. Perhaps in a strange way Moshe answered himself. In Tanakh as a whole, the people who turn out to be the most worthy are the ones who deny they are worthy at all. Through a close examination of the text we can understand Moshe’s question leading to a deeper exploration about worthiness and identity.
This article is part of the Covenant & Conversation series.
To read more from Rabbi Sacks or to subscribe to his mailing list, please visit http://www.rabbisacks.org/. You can also follow him on Twitter, Instagram and Facebook.
Who Am I? (Audio)
Rabbi Jonathan Sacks | 9 minutes“Who am I that I should go to Pharaoh?” said Moshe to God. “And how can I possibly get the Israelites out of Egypt?” On the surface the meaning is clear. Moshe is asking two things. The first: who am I, to be worthy of so great a mission? The second: how can I possibly succeed?
God never answered the first question. Perhaps in a strange way Moshe answered himself. In Tanakh as a whole, the people who turn out to be the most worthy are the ones who deny they are worthy at all. Through a close examination of the text we can understand Moshe’s question leading to a deeper exploration about worthiness and identity.
This lecture is part of the Covenant & Conversation series.
To read more from Rabbi Sacks or to subscribe to his mailing list, please visit http://www.rabbisacks.org/. You can also follow him on Twitter, Instagram and Facebook.
Noah and Moses
Rabbanit Dr. Michal TikochinskyLesson 5: The Nature of Samuel’s Leadership
Prof. Yehuda ElitzurThere is remarkable contrast in the personalities of the period of Samuel and the earlier Judges. This article highlights these differences in leadership styles and characteristics of the various leaders.