From:          "Yeshivat Har Etzion's Israel Koschitzky Virtual Beit Midrash"
To:            yhe-intparsha@vbm-torah.org
Subject:       INTPARSHA -37: Parashat Pinchas

                   YESHIVAT HAR ETZION
      ISRAEL KOSCHITZKY VIRTUAL BEIT MIDRASH (VBM)
*********************************************************
                           
            INTRODUCTION TO PARASHAT HASHAVUA
                           
                   by Rav Alex Israel
                           
                           
                    PARASHAT PINCHAS
                           
                 The Making of a Leader


  "The  Lord  said to Moses, 'ascend Mt.  Avarim  and
  view  the  land that I have given to the  Israelite
  people.  After you see it, you will be gathered  to
  your people.... '
  And  Moses  spoke  to the Lord,  saying,  'Let  the
  Lord,  source  of the spirit of all flesh,  appoint
  someone over the community who shall go out  before
  them  and  come in before them, and who shall  take
  them  out  and  bring  them  in,  that  the   Lord's
  community   not  be  like  sheep   that    have   no
  shepherd.'  And  the  Lord  answered  Moses,  'Take
  Yehoshua son of Nun, an inspired man, and lay  your
  hand  upon  him. Have him stand before  Elazar  the
  priest   and   before  the  whole    community   and
  commission  him  in their sight.  Invest  him  with
  some  of  your aura so that the Israelite community
  may  obey.  But  he shall stand before  Elazar  the
  priest,  who shall on his behalf seek the  decision
  of  the  Urim before the Lord. By such means  shall
  they  go out and by such means shall they come  in,
  he  and  all  the Israelites, the whole  community.
  Moses  did as the Lord had commanded him.  He  took
  Joshua  and had him stand before Elazar the  priest
  and  before the whole community. He laid his  hands
  upon  him  and commissioned him - as the  Lord  had
  spoken through Moses." (27:12-23)

  In  this  passage, God issues a fearful, spine-chilling
invitation  to  Moses.  He commands  him  to  ascend   the
mountain  which borders Eretz Yisrael so that he  may  be
"gathered"  to his people.  He is really informing  Moses
of his impending death.

  How  does  Moses  react to this news?   Moses   responds
here  in  the  manner  of the quintessential  leader.  He
reacts   selflessly,  concerned  solely   with    communal
matters, worrying as to the fate of his nation even after
his own death.  His only concern is that there should  be
a  figure  of stature who will guide the nation ably  and
carefully. Moses asks God to choose his own successor.

  We  will return to Moses later in this article, but for
now  let  us  focus upon the central issue of our  chosen
text.   These verses revolve around the complex  question
of  leadership.  What is the essence of a suitable leader
for  Am Yisrael? What talents must he have? And does  the
leader  have  absolute  control or  is  there  a   certain
governmental system? Clearly, our parasha leaves us  with
certain   clues.    The  traits  which  identify    Moses'
successor  as outlined by Moses and God in our selection,
will  provide  the  key  to understanding  the  essential
qualities of a Jewish leader.

  Three phrases in particular invite our investigation:

1. Why does Moses refer to God with the adjectival phrase
"Lord, source of the spirit of all flesh." What aspect of
God does this phrase highlight?
2. Moses defines his concept of a leader by talking of  a
person, "who shall go out before them and come in  before
them,  and  who shall take them out and bring  them  in."
What does this phrase refer to and what type of leader is
Moses thinking of when he uses the phrase?
3.  What  is Moses transferring to Joshua by placing  his
hands upon him? The text makes a reference to this act as
investing  Joshua  "with  some  of  your  aura."    Others
translate  the  Hebrew  word  "Hod"  as   "authority,"  or
"splendor." What precisely is being transfered from Moses
to Joshua?

LORD, SOURCE OF THE SPIRIT OF ALL FLESH

  The  Hebrew  word  "ruach"  -  usually   translated   as
"spirit"  or  simply "wind" - comes up  in  two   contexts
within  our story.  The first relates to God.  The second
relates  to Joshua.  God is addressed by Moses  as,  "The
Lord  of  spirit of all flesh." As for Joshua,  when  God
reveals his appointment, He says "Take Joshua, a man  who
has   spirit  within  him."[1]   With  this   simple  word
connection,  we can establish a parallel vision  where  a
certain  characteristic of God is reflected in a  quality
of Joshua and it is this which makes him deserving of the
leadership position.

  "Moses  said  before God, 'You know full  well  the
  minds  of  every one of your children and you  know
  that  no  person  is the same as  another.  When  I
  depart  from  them, I  request that you  appoint  a
  person  who  will tolerate every  one  of  them  in
  their    individual    uniqueness.[2]'"     (Midrash
  Tanchuma)

  The  Midrash explains God's title as the source "of the
spirit  of all flesh" as meaning that He knows the  inner
workings of all humans.  He created us and He understands
all the complexity of human psychology: the diversity  in
temperament, personality and ideology that exists amongst
human-kind.    According  to  the   Midrash,    Moses   is
addressing  God  with this particular  title  because  he
feels that the next leader will need this God-like trait.
National  leadership needs an individual who,  like  God,
understands people.  A leader must be able to  relate  to
all  the  diversity that constitutes humanity,  with  all
their  peculiarities  and  idiosyncrasies:  extreme   and
moderate,  honest  and fraudulent, aggressive  and  calm,
tolerant  and  intolerant.  And  indeed,  Joshua  is   the
person.  He is a man with this "spirit" within him.

  The  Netziv  (Rabbi Naftal Tzvi Berlin - Ha-Emek  Davar
commentary)   offers  a  different  interpretation.     He
interprets  the  phrase "spirit of all flesh"  like  this
(16:22):

  "...spirit  is  comparable to flesh  in  that  they
  both follow one's self-interested desires..."

  So,  when  Moses  prays  to God  in  this  way,   he  is
expressing  man's  whimsical  attraction  to  that  which
satisfy  his  urges, be they physical or more  ephemeral.
God  clearly  is  the contrast to this - "The  rock,  His
deeds  are  perfect,  all His ways  are  just,  true   and
upright is He" (Deut 32:4). God is a "rock," unswayed  by
selfish  motives.   But  how  is  this  relevant   to  the
leadership issues that we have raised? The Netziv answers
(27:18):

  "Joshua,  A Man Of Spirit: HIS spirit. i.e.  He  is
  independently minded and not swayed or diverted  by
  self-centered desires or other pressures."

  So  most  people  have a "spirit" - a  consciousness   -
which  is  in  some  way controlled by  "flesh"  -   self-
indulgent desires. Joshua, on the other hand has a  self-
sufficient   "spirit."  He  is  a  principled,    resolute
individual.  He will not be swayed by the crowds.

  So  we  have  two  approaches here.  The  Midrash   sees
Joshua's  "spirit"  as his empathy,  his  tolerance,   his
"people   touch,"  his  sensitivity.   The   Netziv   sees
Joshua's strength as his resolute independence of mind (a
trait  which  he  clearly  demonstrated  in  the   "spies"
episode).   It  is  this  ability  to  stand   above   the
buffeting pressures of national government which  singles
Joshua out for the leadership position.

PINCHAS AND JOSHUA

     Maybe  it is appropriate to note at this point  that
the  choice of Joshua is not exactly a surprise.   Joshua
has  been  the  faithful assistant  to  Moses  since   the
earliest  days  of the wilderness sojourn.   However,  it
might  be  instrumental to compare the rise  of  the  two
personalities  of  the younger generation  who  are  both
mentioned  in  our  parasha:  Pinchas  and  Joshua.    The
comparison is enlightening because in many ways they  are
a study of contrasts.

     Joshua  has a well documented personal history.    It
was  Joshua  who was selected to lead the battle  against
Amalek; he has a military background.  He was one of  the
twelve   spies  who  toured  the  Promised  Land,   Joshua
belonging  to the minority who returned with  a  positive
view  of  the Land.  From here we can testify to Joshua's
first  hand  experience of the Land of Israel (his  first
role  as  leader will be to conquer it,) and his personal
fortitude.  However, maybe even more important, we should
view Joshua as Moses' apprentice.  Ever since the days of
Mt. Sinai, we read how "Joshua son of Nun, a youth, would
not  stir from the tent."  He was always at Moses'  side.
It  was he who waited for Moses for forty days and nights
when  he  ascended Mt. Sinai to receive  the  tablets  of
stone.   He was always assisting Moses and studying  with
him.    He  knows  the  strains  and  pressures   of   the
leadership  position.  He knows well  the  phenomenon  of
prophecy. He was the natural successor.

     Pinchas, on the other hand, was never appointed.  He
rose  to  the  public eye as a result of a single  heroic
event. Pinchas was not on the letrack.  He simply saw  an
awful  situation  which prompted him  to  take  immediate
spontaneous  action.  He is the passionate intuitive  man
of  the moment.  But he is impetuous, unpredictable,  and
he acts as a loner.

     The leader that Israel needs is the deliberate well-
trained  leadership of Joshua rather  than  the  somewhat
instinctive leadership qualities of Pinchas.  Maybe  this
also  demonstrates the maturation of Israel as a  nation.
Their  first  leader - Moses - was inexperienced  at  the
outset.  Now, forty years later, they have the benefit of
experience  on  their side.  Joshua has  the  appropriate
talents  and the requisite experience to take the immense
responsibility of the nation on his shoulders.

IN AND OUT

     Moses defines his concept of a leader by talking  of
a  person,  "who  shall go out before them  and  come   in
before  them, and who shall take them out and bring  them
in."  What does this cryptic phrase refer to?

  With  a  simple cross-reference to the book of  Samuel,
we  can see that these phrases refer to the act of waging
war:

  "They  said, ... We want a king... and he  will  GO
  OUT BEFORE US and fight our wars" (I Samuel 8:20)
  "Even  while Saul was king over us, it was you  who
  led  Israel in war (lit. led Israel to GO OUT,  and
  COME IN.)" (II Samuel 5:2)

  Why  is this trait singled out by Moses?  Because a war
leader  is  the  primary  need  of  the  nation   at  this
historical  juncture.   After all, the  most  significant
challenge  facing  the  fresh,  untried  leader  is    the
imposing task of the conquest of Canaan.  This project is
a campaign of massive military proportions.  For Moses to
seek  a military man is most appropriate. If the military
reading is the correct interpretation of the words  here,
then Rashi's comment is most relevant.

  "WHO  WILL  GO  OUT BEFORE THEM:  Rather  than   the
  gentile  kings  who  stay behind...  sending  their
  soldiers  ahead to war... (the Jewish  war  leader)
  leads  them  to war at the head of his  troops  and
  returns at their head." [3]

GOD'S ADJUSTMENT

  It  is interesting, however, to note that God "adjusts"
Moses'  request somewhat.  Moses' talks of a  leader  who
will  "lead  them  out and bring them back."   God   tells
Moses   that  Joshua  "shall  stand  before   Elazar   the
priest... by his word shall they go out and by  his  word
shall  they  come in." (v.21). God is telling Moses  that
Joshua  must consult with the High Priest, Elazar  before
taking  the nation to war. (The High Priest is to consult
God  via  the prophetic tool of the "Urim.")  Why  do   we
need  this  detail  here?   Because  apparently  God    is
changing the current status quo.  Moses as leader was the
ultimate civil AND religious leader.  He was the  prophet
extraordinaire and the supreme leader.  He  never  needed
to  consult  with Aaron the High Priest for  he  was  his
superior.  Moses took his issues directly  to  God.   But
leaders  of  the future will not necessarily be  bestowed
with  both  leadership  skills and spiritual  excellence.
Now  a new system - a system for a post-Moses world -  is
being  set up.  The king must take advice from  a  higher
authority  before he takes the nation into war.   Indeed,
even  after the prophetic powers ended, the halakha still
reflected this innovation to the law:

  "The  king  cannot take his people out  to  a  non-
  defensive  war  without the approval  of  the  High
  Court   of   seventy-one  scholars."    (Maimonides,
  Mishna Torah, Laws of Kings and Their Wars.)

  This  addition to the law is rather fascinating  and  a
very  advanced  ethical measure.  Even the  monarch,  the
Officer  in  Chief of the army and the  governor  of  the
land, is restricted in his ability to wage war, having to
take it to a higher body for discussion and approval.

SEMIKHA

     The  act of a person laying their hands upon another
object  and  resting one's weight upon  it  is  known  as
"semikha."  This action is not restricted solely  to  our
situation.   We find it in other circumstances  as  well.
For  instance in the sacrificial rite (Lev. 1:4), when  a
person is bringing a personal sacrifice, they rest  their
weight on the animal, as if to transfer their own person,
their personality, onto this animal.

     Here  too,  Moses rests his hands upon Joshua.   What
exactly  is  being transfered from Moses to Joshua?   The
Hebrew  word  used  is "Hod" meaning splendor,  but   what
might that mean?

     Maybe  a clue is the fact that this action is to  be
taken in a public ceremony.  Why does this have to happen
in front of the community?  But maybe this is exactly our
answer!  Maybe what is being transferred is not something
tangible,  nor something physical.  Maybe the purpose  of
this  ceremonial act is to create some sort of impression
in  the  eyes of the nation.  This public symbol  is  the
official   transferal   of  authority,   Moses    publicly
expressing  the fact that he supports Joshua  as  leader.
The  message that this simple act sends is more  powerful
than any words that Moses could express.  In the words of
Rabbeinu  Bachya, God said to Moses, "Honor him  publicly
in the presence of the entire nation."


PART II - MOSES' AGENDA

     Thus  far, we have not focused upon Moses'  role   in
this  discussion,  but it would be inappropriate  not  to
devote  some  attention to it.  Moses is invited  to  Har
HaAvarim  -  the  mountain of "passage" or   "transition."
Moses is undergoing a serious transition.  He is about to
die.  He is handing over his people who he has shepherded
for  forty  years  to a new leader, a  new  land  and   an
unknown future.  This pre-death period has to be  one  of
the most emotional, and fearful of his life.

  So  what  does  he  choose to say at  this  time?    One
approach  sees the entire dialogue between God and  Moses
as  a calm, gentle, caring interaction. God invites Moses
to  Har  HaAvarim so that he may view the  land,  as  the
Italian commentator, Shadal, states:

  "He  wanted  to show him the land so that  he  would
  see  how  close the people of Israel were  to  their
  destination  and  that  he  will  realize  that   his
  considerable efforts have not been in vain."

  Thus,   God   demonstrates  a  sensitivity  to    Moses'
feelings. Likewise, we can read Moses' appeal to  God  as
an  expression of his heartfelt concerns,  his  care  and
worry.   The  request  to God reads  as  a  simple   plea:
'Please  make sure that the flock which I shepherded  for
so  long  have another shepherd to lead them after  I  am
gone.'   In  this reading, Moses reflects his  altruistic
humility.   He  could have much to be  angry  about.    He
could  jump on the bandwagon of his personal agenda,  but
he  does not.  He turns his attention to the issues  that
matter in a mood of optimism, selflessness and dignity.

  But  the Midrashic scholars peel back the layers of the
text  and  reveal  a  strong  textual  undercurrent   that
reveals  a more strident tone in Moses' words.  We  begin
with  the  "narrator's" introduction to Moses' appeal  to
God.  If we read attentively we notice something familiar
about the introduction:

  "And Moses spoke to the Lord, saying..."(27:15).

  The  words used here are carefully chosen to correspond
to the linguistic phraseology that is customarily used to
preface a command from God to Moses.  "And the Lord spoke
to  Moses,  saying" is the normal usage of  this  phrase.
Here   the   thrust  is  reversed.   Is  this   simply   a
coincidental overlap of phraseology or is the text trying
to  express  Moses' command-like stance before  God.   We
might suggest that the Torah is presenting this speech of
Moses  less  as  a  request or a plea but,  rather  as   a
command  - a demand! Moses is boldly issuing God  with  a
command.

But what is the nature of this command?

ACCUSATION

  In   this   context  there  is  one   Midrashic  insight
(brought in Midrash Rabba) which is so sharp that  it  is
impossible to overlook.  It reads the verses here with an
entirely fresh angle, reading Moses' appeal to God with a
rather  defiant, bitter and resentful tone.  Let us  read
the comment:

  "LET  GOD  APPOINT. A parable: A king once  noticed
  an  orphan  girl  and wished to take  her  hand  in
  marriage.  He  sent messengers with a  proposal  of
  marriage  but  she  refused. 'I am  not  worthy  of
  royalty,'   she   said.  He  sent  proposal    after
  proposal  -  seven  times! - she not  initiating  a
  thing,  and  in the end she conceded to marry  him.
  After  some  time,  he became angry  with  her  and
  wanted  to  divorce her. 'I never wished  to  marry
  you,'  she cried,'you courted me! If you so  desire
  to  divorce me and to take a different wife, do  as
  you  have  decreed, but promise me that  you  treat
  your  next  wife better than you have treated  me.'
  This  is like God himself, the Holy one blessed  be
  He.  He  implored Moses seven times to  accept  the
  task  of  leading  the  nation,  (Moses  repeatedly
  refusing - see Exodus, Ch.3-4) ... and now,  later,
  he  tells  him 'You will not lead the  people  into
  the  land.' (Numbers 20:12) Moses said, 'Master  of
  the  Universe, I don't want to give up  my  task...
  but  since You have so decreed, promise me that You
  will  not treat the next leader in the way You have
  treated  me;  rather, that he will go forth  before
  them and come in before them.' (27:17)"
 
  Up  to  this point, we have assumed that we are  dealing
with  the  humble  Moses  who  altruistically  places   the
communal  agenda over and above his own personal feelings.
But  this Midrash suggests a certain resentment,  maybe  a
more "human" side to Moses.

  The  Midrash notes the repeated usage of the  verb,  "to
come."   This  is the verb used in God's decree  to  Moses
that he be restricted from the promised land and it is the
same  phrase  that Moses uses here.  The Midrash  suggests
that  the  great  Moses, although he will not  attack  God
directly, will find a way to express his hurt and pain  at
his own unfortunate situation.

IN CONCLUSION

     Our  parasha  begins the process of the   preparations
for  settling  the land of Israel.  A census is  performed
with  the  explicit aim of dividing up the Land of  Israel
(see  26:52-56). The daughters of Tzelofhad  realize  that
the  settlement and division of Canaan is  a  reality  and
hence  claim their own portion in the land.   And  in  the
passage  that we have discussed, we see another symbol  of
the  wilderness taking a step back and the symbol of a new
generation rising up.  Moses, the leader of the wilderness
generation  is  preparing  to step  down  and  Joshua   his
student is appointed to take over.

     The  issues that we have discussed here are  relevant
to the Biblical debate but equally so to leadership issues
today.  In  an  era  in which leaders are  judged  by   the
photogenic looks and their sound-bite speeches, we  remind
ourselves   of  that  blend  of  personal  integrity    and
practical  applicability that the Torah looks for  in  its
leaders.

Shabbat Shalom.


Footnotes.
[1]In the translation above, we have adjusted the accuracy
of  certain words to accord with the general flow  of  the
text.   Here  we  are  focussing on the particular  Hebrew
phraseology,  hence  we have translated  these  phrases  a
little differently.
[2]  There  is  an interesting variation in  the  Midrash
here.   One  text speaks of the appointment of a  "person
who  will  TOLERATE every one of them in their individual
uniqueness" whereas the other midrashic version speaks of
a  "person who will be able TO WALK with every individual
according to his uniqueness."  Clearly the second version
is wider than the first.  The first talks of tolerance to
all.   The  second  talks of an ability  to  connect   and
understand  each and every person in all their uniqueness
- a meeting of minds.
[3]  Even in today's Israeli army, the officer's  cry  is
"After Me!"

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