Ingredients of Leadership

An Exploration Through the Lens of Moshe Rabbeinu's Tefillah

As Moshe Rabbeinu nears the venerable age of 120 years, Hashem instructs him to ascend the rugged terrain of the Arabim Mountain range and behold the Land of Israel spread out beneath him. This will be his last mission before his life's journey will find its conclusion.

Moshe, embodying the very epitome of leadership, manages to set aside his personal apprehensions. Speaking back to Hashem, he demands that prior to his impending death, a successor must be selected.

The qualifications for such a successor were of the highest caliber. The choice was far from straightforward. Moshe implores: "יפקד ה’ אלֹהי הרוחות לכל־בשר איש על־העדה" - “May Hashem, the God of the spirits of all flesh, appoint a man over the nation”.¹

In response, Hashem reveals to Moshe that his renowned student, Yehoshua, is to be anointed as the forthcoming leader of Bnei Yisrael.

Why did Moshe refer to Hashem as "אלוקי הרוחות לכל בשר", What is the precise meaning of this description?

Rashi offers a profound explanation. He interprets Moshe's words to mean:

רבונו של עולם! גלוי וידוע לפניך דעתו של כל אחד ואחד ואינן דומין זה לזה. מנה עליהם מנהיג שיהא סובל כל אחד ואחד לפי דעתו

Master of the world! It is revealed and known to You the mind of each and every person, that they are different from one another. Appoint for them a leader who will tolerate each person according to his mind.

I recently read a compelling book, "Tribal Leadership". The central thesis posits that a leader of a tribe - typically comprised of between 20 to 150 people - is one who can foster a shared core value amongst the group members. The emphasis is less on individual needs, and more on recognizing and cultivating the shared culture of the group.

Is this the same form of leadership that the Torah alludes to when discussing the succession of Moshe Rabbeinu?

The Shem MiShmuel explains that the indispensable attribute for Moshe's successor was the ability to steer the people towards a communal value. For leadership to truly resonate with everyone, they must all embrace a shared commitment to Avodas Hashem.

On a different note, Rav Levi Yitzchak of Berditchev, offers an alternative interpretation for the phrase "אלוקי הרוחות לכל בשר". He writes that Moshe implored Hashem to designate a leader who would adopt the role of מלמד זכות - a defender of his fellow Jews. Hashem, as "אלוקי הרוחות לכל בשר", deeply comprehends our nature, our needs, our temptations, and our struggles, and thus, judges us with mercy. Moshe wanted the next leader of Bnei Yisrael to do the same.

Moshe's aspiration was for the people to be guided by a leader who would resist hasty judgment, condemnation, and criticism. Instead, this leader would champion love, support, encouragement, and defense. He wanted Hashem to designate a leader who, like him, would plead on behalf of the people, even in their darkest moments of failure.

There exists a third interpretation regarding the ingredients for leadership.

The Midrash² tells us that as Rebbe was teaching and noticed his audience nodding off, he sought to rouse them with a provocative statement. "A certain woman in Egypt birthed the equivalent of six hundred thousand in a single womb," he declared. Rabbi Yishmael ben Rabbi Yosei, a student present, queried, "For whom was this so?" Rebbe responded, "This is Yocheved, who birthed Moses, who is akin to six hundred thousand of Israel."

Subsequently, the Gemara³ tells us that upon witnessing 600,000 Jews, one should make  a bracha - "ברוך חכם הרזים" - "Blessed...Who knows all secrets." This arises from the recognition of an entire nation, diverse in both thought and appearance. Only Hashem, the knower of all secrets, truly understands each individual's heart.

A peculiar story follows in the Gemara⁴: Rav Pappa and Rav Huna were traveling when they met Rav Chanina, son of Rav Ika. They informed him that upon seeing him, they had offered two blessings: "ברוך … אשר חלק מחכמתו ליראיו" - "Who has shared of His wisdom to those who revere Him," and "שהחיינו" - "Who has given us life…" as they hadn't seen him in over a month. In response, Rav Chanina stated that he had recited three brachos, including "ברוך חכם הרזים" - "Who knows all secrets". As he considered them as equivalent to six hundred thousand Jews. They retorted, "Are you that clever?" and with their gaze fixed on him, he met his demise.

The Chasam Sofer⁵ asks: Why was this deemed a sufficient reason for his death? Moreover, the bracha "ברוך חכם הרזים" is not typically bestowed upon a human; it is reserved for Hashem. How could one individual understand the distinct thoughts of every Jew?

The Chasam Sofer explains that a person deemed equivalent to 600,000 people is one who can comprehend the thoughts and essence of each person. For this, we recite the bracha "... אשׁר חלק מחכמתוֹ ליראיו" - "Who has shared of His wisdom to those who revere Him." Moshe Rabbeinu himself did not possess this ability, hence his appeal to Hashem to select the right leader. (In earlier editions of the Chasam Sofer, it's suggested that Hashem informed him this individual would be Mashiach, although this was omitted in later editions.)

Rav Chanina Ben Ika, by saying "ברוך חכם הרזים" on Rav Pappa and Rav Huna, was essentially belittling and disrespecting Moshe Rabbeinu, who was also considered as equivalent to six hundred thousand Jews. For this, they cast upon him the deathly stare.

The Chasam Sofer suggests that Moshe Rabbeinu sought a leader who could comprehend the essence of each individual - a feat he himself couldn't achieve. However, to ensure the Jewish people were left in capable hands, he asked for the impossible.

Rav Kook⁶ explains that every person is unique because of their education and natural characteristics. However, despite these differences, all people are united in their shared goal: to make the world a better place. He finds this diversity in human personality, which comes together in unity, fascinating.

But this unity, according to Rav Kook, can only be seen by those who possess divine wisdom. It arises from the combination of each person's unique self and their beliefs. He notes that an understanding of our inner equality can prevent us from erasing our individuality, which is important for contributing to the whole.

God, in His wisdom, designed nature such that every person interacts with the world based on their unique personality. They also define themselves by their individuality, which helps them fulfill their own unique role. The clear evidence of these differences and the great wisdom behind them are factors that bring people together, guiding them towards a world where everyone serves God in unity.

Rav Kook emphasized the importance of acknowledging and respecting differences. He said that the way all groups can come together in unity is a secret that's not easily understood by humans. But he believed that Israel would reveal these secrets, which is why they express gratitude when they see a gathering of 600,000 people, saying ברוך חכם הרזים, perhaps this is what the Chasam Sofer meant as a leader for Klal Yisrael one who would reveal the parts that make up the sum. This can only be revealed by Mashiach on whom we will make a beracha of ברוך חכם הרזים.

What distinguishes a competent leader? Is it the capacity to acknowledge and appreciate the diverse viewpoints of others? Or perhaps it's the desire to create replicas of oneself, pressuring others to conform to a single way of thinking and acting? Could it be the courage to stand in defense of their people when faced with adversity? Or does true leadership lie in advocating for individuality, fostering an environment where each person is empowered to realize their unique potential and perform to the peak of their abilities?

1. Bamidbar 27:16

2. Shir Hashirim Rabbah 1:15

3. Berachos 58

4. Berachos 58b

5. Toras Moshe - Pinchas

6. Ein Ayeh - Brachos #284