To: heb_roots_chr@hebroots.org
Subject: Torah:  Parashat Pinchas (Numbers 25:10-30:1), Commentary on
the Weekly

Torah Reading for 19 Tammuz, 5759 (July 3, 1999)

by Rabbi Shlomo Riskin

EFRAT, ISRAEL,  Yom Revii (Fourth Day - "Wednesday"), 16 Tammuz, 5759
(June 30, 1999), Root & Branch:  The two major issues plaguing the
Jewish world, in America as well as in Israel, are the "p" word and
the "l" word: pluralism and leadership.  We have gotten to the point,
in many religious circles, that one individual will not even appear on
the same panel with another unless he is absolutely in agreement with
every one of the other's positions and ideologies -- lest he be
suspected of legitimizing the other's philosophy.

At this rate, we will end up talking only to ourselves -- and only
those of us who are 100% consistent intellectually at that!  Excellent
Jewish leaders in every level of communal life -- political,
educational, religious and organizational - are a scarcity which
leaves a vacuum, not even close to being filled.

According to this week's Torah reading, these two issues -- pluralism
and leadership -- are closely interrelated, and are linked to Moses'
request and G-d's appointment concerning the successor to Moses, the
designated leader of the nation of Israel in the land of Israel.

After the Almighty commands Moses to ascend Mt. Abarim and gaze at the
expanse of the land of Israel, to which he had been denied entry
because of the sin of the rock, Moses proposes:

"Let the Lord, G-d of the spirits of all flesh, appoint a personage
over the Community (Edah) who will go out before them, come in before
them, and who will lead them out and bring them in."

The Almighty responds:  "Take for yourself Joshua the son of Nun, a
personage in whom there is spirit, and rest your hand upon him... and
give of your glory upon him..."  [Numbers 27:12-18]

It is fascinating that Moses refers to the Almighty as the "G-d of the
spirits of all flesh" (ruchot kol basar').  Rashi sees this as a
ringing endorsement of pluralism and the necessity of a leader to be
sensitive to different attitudes and ideas and to know how to
orchestrate a unity from the natural diversity:

"(Moses) said before Him, Master of the Universe, it is clear to You
that the understanding of each individual is different from his
counterpart. Appoint over them a leader who will be tolerant of
everyone, each in accordance with his understanding."  [Rashi, ad loc]

Rashi is based on the Midrash Tanchuma, (as well as Babylonian Talmud,
Tractate Brachot 58), which links this idea to the rabbinic enactment
that if one sees large numbers of population (600,000 people at once),
one is to recite the blessing "Praised be G-d the Wise One of
Mysteries (Hacham HaRazim')."

Rav A.Y. HaKohen Kook, the first Chief Rabbi of Israel, explains this
to mean that just as the facial features of various individuals were
created to be different, so were their mind-sets created to be
different.

"And in accordance with the secret mysteries known and revealed only
to the Almighty, Praised be He, even antithetical notions may be
joined together and synthesized until a harmonious result emerges from
the combination of the different ideas...Their views do not begin as
convergent, but ultimately the different strains and strands will
merge as one.  And it is positive (and so built-in to the mystery of
the Creation) that this ultimate unity is not evident from the
beginning, because then the dispute as well as the fine-tuning of the
differences would not continue...And so we are taught by the Talmudic
Sages:  The Scholars increase peace in the world', the word increase
is a plural form (marbim'); through the multiplicity of ideas in a
dispute for the sake of heaven, an ultimate peace and unity is able to
be formed."  [Olat Relyah, on the blessing Hacham HaRazim, Wise One of
Mysteries]

Rav Kook, as well as Rashi and the midrash in their understanding of
the unique Biblical phrase "G-d of the spirits of all flesh," seems to
be interpreting differences of opinion -- obviously in philosophy and
theology and not only in halacha per se -- as an extension of "these
and those are the words of the living G-d."  [Babylonian Talmud,
Tractate Eruvin 13]

Just as minority opinions in the world of halachic discourse dare
never be nullified or delegitimized because they may often be
admissible in certain times, situations and contexts, such is also the
case in the realm of beliefs, opinions and attitudes.  Undoubtedly,
contemporary Judaism is a great deal richer as a result of the
differing approaches of Hassidim and Mitnagdim -- with an amazing
synthesis which seems to have emerged to the glory of both!

I would venture to say that even secular and antinomian forms of
Judaism have contributed in an important way to many rituals which
have become integrated within more traditional expressions of our
faith such as the bat mitzvah,' sermon in the vernacular, and the
religious kibbutz movement.

A more perfect and ultimate unity, a true synthesis, can only emerge
from the creative tension which is a by-product of a clash of ideals
and differing opinions.

What has all this to do with leadership?  Moses requests of G-d that
Moses' successor be sensitive to the "manifold spirits of all flesh,"
that he view himself not as a totalitarian despot who silences all
differing voices but rather as an orchestra leader, who attempts to
produce harmonious euphony from separate and distinct instruments. The
leader must recognize that what unites is much more significant than
what divides, and so his major task is to unify without squelching
individualism and creativity.  He must produce unity but not
uniformity, harmony but not one-dimensionalism.

To do this, the leader must stand out above the people but also remain
among them, lead them while he continues to love them.  His policies
dare not merely be the result of an opinion poll, because then he will
end up championing only one segment.  He must come to the people with
a program that develops and uplifts, and through his inspiration and
clarity of purpose he will "go out before them and come in before
them."

The leader must patiently educate the people, making sure not to run
ahead so quickly that he leaves them behind.  Therefore, he must "lead
them in and bring them out", making certain that, in the final
analysis, everyone is walking together, united in common purpose.
Such a leader understands that even ideas which must fall by the
wayside can positively influence the ultimate outcome, and even
previous leaders who have passed from the world can continue to have
their message reverberate into eternity.

Hence G-d chooses "Joshua the son of Nun, a personage in whom there is
spirit" -- the united spirit emerging from the spirits of all flesh --
and upon whom will rest a portion of the glory of Moses, which
emanated from the Source of all spirits, the Almighty G-d.


Shabbat Shalom 

Rabbi Shlomo Riskin
Efrat, Israel

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