Leadership

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Leadership is a concept that features throughout the Jewish textual tradition. Biblical stories of leaders like the matriarchs and patriarchs, Moses, and Joshua, offer much material for leadership analysis. Rabbinic sources throughout the ages debate the merits of different models of leadership, and contemporary authors grapple with how to approach leadership today in light of ancient texts.

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A Smooth Transition of Leadership

TANAKH

Moses's public endorsement of Joshua as his successor ensures a smooth transition of leadership and instills confidence in the new leader among the people. In Deuteronomy, Moses calls upon Joshua to be strong and resolute, emphasizing the qualities required for effective leadership.

Then Moses called Joshua and said to him in the sight of all Israel: “Be strong and resolute, for it is you who shall go with this people into the land that יהוה swore to their fathers to give them, and it is you who shall apportion it to them.

Deuteronomy 31:7

The Diplomatic Leadership of Rabban Yochanan ben Zakkai

REFERENCE

Rabban Yochanan ben Zakkai's strategic leadership ensured the survival of Jewish scholarship and customs during the destruction of the Second Temple. Gershom Bader's work provides a detailed account of Rabban Yochanan ben Zakkai's negotiations with the Romans to spare the city of Yavneh and its scholars.

RABBAN JOCHANAN BEN ZAKKAI played the most important role in the great spiritual crisis which took place during the time of the destruction of the temple. Since he was known to favor peace with the Romans, the zealots kept him under constant surveilance but, employing a trick, he succeeded in escaping the city together with two of his best disciples (Rabbi Eliezer and Rabbi Joshua) and in persuading the Romans to spare the city of Jabneh together with the scholars that lived in it in order to permit the perpetuation of the customs of Judaism…

The Jewish Spiritual Heroes, Volume I; The Creators of the Mishna, Rabban Jochanan ben Zakkai 1

Leadership and Accountability

TALMUD

The contrasting approaches of Moses and David towards their own personal failings offer profound insights into leadership and accountability. The Babylonian Talmud in Tractate Yoma explores how Moses wanted his sin to be explicitly recorded, while David preferred his sin to be hidden.

It is said that two good leaders arose for the Jewish people: Moses and David. Moses said: Let my disgrace be written, i.e., may the sin I committed be written explicitly, as it is stated: “Because you did not believe in Me, to sanctify Me” (Numbers 20:12). In contrast, David said: Let my disgrace not be written, as it is stated: “Fortunate is he whose transgression is forgiven, whose sin is hidden” (Psalms 32:1).

Yoma 86b:15

Leadership in the Absence of Political Structures

JEWISH THOUGHT

Rabban Gamliel emerged as a leader in a time when Jews lacked any recognized lay authority, restoring and strengthening the role of nasi. Rabbi Jonathan Sacks discusses the historical context following the destruction of the Second Temple and the establishment of Yavneh as a center for Jewish learning and leadership.

It is against this background that a key figure emerges, Rabban Gamliel the second. Tradition tells us that Rabban Yoḥanan ben Zakkai, in secret negotiations with the Roman general Vespasian, secured a concession. “Grant me,” he said, “Yavneh and its sages” (Gittin 56b). The town of Yavneh was the site of an important rabbinical academy. Yoḥanan ben Zakkai now turned it into a kind of surrogate capital in place of the ruined Jerusalem. But Jews needed more than a place. They needed a leader. What Yoḥanan did, in effect, was to restore and even strengthen the role of nasi…

The Jonathan Sacks Haggadah; Essays, The Sages in Benei Brak 19

Winning Hearts at the City Gates

TANAKH

Absalom's charismatic and direct engagement with the people showcases his approach to leadership. In the biblical narrative of Samuel II, Absalom positions himself at the city gates to intercept those seeking the king's judgment, offering them sympathy and promising fair treatment if he were judge.

Absalom used to rise early and stand by the road to the city gates; and whenever a man had a case that was to come before the king for judgment, Absalom would call out to him, “What town are you from?” And when he answered, “Your servant is from such and such a tribe in Israel,” Absalom would say to him, “It is clear that your claim is right and just, but there is no one assigned to you by the king to hear it.” And Absalom went on, “If only I were appointed judge in the land and everyone with a legal dispute came before me, I would see that he got his rights.”…

II Samuel 15:2-6

The Perils of Fear-Based Leadership

TALMUD

A leader who instills fear in the community for personal reasons rather than for the sake of Heaven will face severe consequences. The Talmud, in Tractate Rosh Hashanah, discusses the negative impact of such leadership and the resulting punishment, supported by a verse from Job.

And those who cast their fear over the land of the living, who are they? Rav Ḥisda said: This is referring to a communal leader [parnas] who casts excessive fear on the community not for the sake of Heaven. Rav Yehuda said that Rav said: Any community leader who casts excessive fear on the community not for the sake of Heaven will be punished and not see any Torah scholar among his sons, as it is stated: “Men do therefore fear him; he sees not any who are wise of heart” (Job 37:24)…

Rosh Hashanah 17a:11

The Wisdom of King Solomon

SECOND TEMPLE

King Solomon's wisdom in resolving a complex legal dispute showcases his divine-like judgment and earns him the admiration of his people. Josephus, a first-century Jewish historian, recounts the famous biblical story of King Solomon's judgment, demonstrating his legendary wisdom.

2. In these days a hard cause came before him in judgment, which it was very difficult to find any end of; and I think it necessary to explain the fact about which the contest was, that such as light upon my writings may know what a difficult cause Solomon was to determine, and those that are concerned in such matters may take this sagacity of the king for a pattern, that they may the more easily give sentence about such questions. There were two women, who were harlots in the course of their lives, that came to him…

The Antiquities of the Jews 8:2:2

Leadership Through Love and Kindness

CHASIDUT

True leadership is about breaking the force of anger with love and kindness. Rabbi Nachman of Breslov, a prominent Hasidic master, teaches that a leader must show pity for the world and guide each individual to their ultimate goal.

Through breaking the force of anger with love and kindness, the true Tzaddikim receive honor and greatness and the world finds a true leader — one who will have pity for the world and lead it in the right way, bringing each individual to his ultimate goal (Ibid.).

Likkutei Etzot, Anger 2

Pinchas' Zeal and Sacrifice

COMMENTARY

Moses chose Pinchas as a leader for his zeal and willingness to sacrifice himself to prevent sin, qualities seen as crucial for the mission's success. The 18th-century Torah commentary Or HaChaim by Rabbi Chaim ibn Attar explores the strategic and spiritual reasoning behind this leadership choice.

The fact that Moses selected Pinchas instead of Joshua to be the leader of this expedition was also an astute move by Moses. Pinchas had already demonstrated jealousy on behalf of G'd. Who could have served as better inspiration for the task at hand than Pinchas? He radiated more destructive power against negative spiritual forces than did Joshua. It is also possible that Moses was afraid of the people who would assail these soldiers wanting to know that if they considered themselves as so pious why had they not protested the involvement of their brethren in the harlotry and thus helped…

Or HaChaim on Numbers 31:6:2

The Balance of Power in Jewish Leadership

HALAKHAH

Understanding the distinct roles of the Sanhedrin and the king in Jewish leadership provides insight into the balance of judicial and executive powers in ancient Jewish society. Rabbi Chaim Jachter, in his contemporary halakhic work, explores the Rambam's delineation of the Sanhedrin as the supreme judicial authority and the king's role in governance and military leadership.

The Rambam outlines the parameters of these two authorities. Regarding the Sanhedrin, he writes, "The Supreme Rabbinic Court in Jerusalem is the seat of the Oral Law and the center of judicial authority and the source of all legislation of the Jewish people” (Hilchot Mamrim 1:1). On the other hand, the Rambam (Hilchot Melachim 4:10) describes the role of the king as that of waging war and maintaining law and order in society.

Gray Matter IV, Israel, Disobeying Orders in Tzahal (Israel Defense Forces) 4

The Humble Beginnings of King Saul

TANAKH

Saul's journey to kingship was marked by divine selection, initial humility, and skepticism from some of the people. The biblical book of Samuel I recounts the selection and anointing of Saul as king, his initial challenges, and the people's mixed reactions to his leadership.

They inquired of the LORD again, “Has anyone else come here?” And the LORD replied, “Yes; he is hiding among the baggage.” So they ran over and brought him from there; and when he took his place among the people, he stood a head taller than all the people. And Samuel said to the people, “Do you see the one whom the LORD has chosen? There is none like him among all the people.” And all the people acclaimed him, shouting, “Long live the king!” Samuel expounded to the people the rules of the monarchy…

I Samuel 10:22-11:2

The Virtue of Humility in Leadership

MUSAR

The greatest leaders in Jewish history were recognized primarily for their humility. In his 17th-century work, Shenei Luchot HaBerit, Rabbi Isaiah Horowitz emphasizes humility as the highest and most essential quality for leadership.

The greatest virtue of all the virtues that exist is the virtue of humility. This is why the greatest of all prophets is credited in the Torah with only this virtue. Rabbi Pinchas ben Yair lists a number of virtues, possession of each one is a stepping-stone to still higher virtues, the highest one being ענוה, humility. If the first human being who was the direct creation of G–d Himself (and could have displayed pride therefore) is described as having been formed of earth, this is a subtle hint that we must practice humility…

Shenei Luchot HaBerit, Torah Shebikhtav, Eikev, Torah Ohr 12

Unity in Leadership

TANAKH

Joshua's leadership emphasizes the importance of unity and collective responsibility among the tribes of Israel. The Book of Joshua recounts how Joshua instructed the tribes to support each other in the conquest of the land, ensuring that all fighting men assist their kindred until everyone has secured their inheritance.

Joshua thereupon gave orders to the officials of the people: “Go through the camp and charge the people thus: Get provisions ready, for in three days’ time you are to cross the Jordan, in order to enter and possess the land that the ETERNAL your God is giving you as a possession.” Then Joshua said to the Reubenites, the Gadites, and the half-tribe of Manasseh, “Remember what Moses the servant of GOD enjoined upon you, when he said, ‘The ETERNAL your God is granting you a haven and assigning this territory to you’: …

Joshua 1:10-16

The Role of Law Enforcement in Leadership

MIDRASH

Effective leadership requires not just judges to make rulings but also officers to enforce them. The Midrash Tanchuma uses the example of Yoav supporting King David to illustrate the necessity of law enforcement in leadership.

(Deut. 16:18:) “[You shall appoint] judges and law officers,” “judges” are magistrates, and “law officers” are administrators that supervise the people. R. Eleazar said, “If there is no law officer, there is no judge. How so? When someone is found by a court to have a legal obligation to his companion, if there is no law officer who will collect from him when he withdraws from the court, there is no power in the hands of the judge to do anything to him. If, however, [a law officer is present], he delivers him into the hand of the law officer, and the law officer extracts compliance from him…

Midrash Tanchuma, Shoftim 2:1

The Shepherd Leader

TARGUM

A leader is essential to guide the people, especially in times of conflict, ensuring they remain united and faithful. The Targum Pseudo-Jonathan, an Aramaic translation and interpretation of the Torah, likens a leader to a shepherd who prevents the congregation from being like sheep without guidance.

who may go out before them to set battle in array, and may come in before them from the he battle who may bring them out from the hands of their enemies, and bring them into the land of Israel; that the congregation of the Lord may not be without the wise, nor go astray among the nations as sheep who go astray, having no shepherd.

Targum Jonathan on Numbers 27:17

Divinely Ordained Leadership

TANAKH

David's kingship was divinely ordained and exalted for the benefit of the people of Israel. The first book of Chronicles recounts the history of Israel, emphasizing the centrality of Jerusalem and the stability of the Davidic dynasty.

Thus David knew that the LORD had established him as king over Israel, and that his kingship was highly exalted for the sake of His people Israel.

I Chronicles 14:2

Issachar Ber Ryback - Interior with red carpet (1917)

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