Shemos

Parshas Shemos introduces a new era in Jewish history. The era of a Jewish People begins. As part of that history, we are also introduced to the first real Jewish leader who, also happens to be the greatest leader in history: Moshe Rabbeinu. Moshe's first mission as leader also occurs in Parshas Shemos. It fails.

Moshe Rabbeinu returns to Bnei Yisrael and delivers the longed-for, centuries old message - pakod yifkod elokim eschem- the time for redemption has come. After centuries of persecution and slavery, the hope and promise of redemption have finally arrived. Moshe tells Bnei Yisrael of his vision and that he will immediately go to Paroh and the redemption will begin. Upon hearing of Moshe's message, Paroh responds by intensifying the persecution and slavery. The hopes and dreams of Bnei Yisrael have been dashed. After this colossal disappointment, their hearts are broken seemingly beyond repair.

Moshe - the epitome of an ohev Yisrael - is equally pained. The pledge he gave to Bnei Yisrael to fulfill the next stage of the Bris Bein Habesarim given to Avraham Avinu was not fulfilled. Instead, things only got worse. Moshe's reaction is twofold: lamah harai'osa la'am hazeh, lamah zeh shelachtani - why have You done evil to this People, why did You send me as Your messenger? Moshe's reaction has a personal aspect to it as well as a communal one. He wonders why Hashem sent him and he wonders why Hashem has increased the pain and suffering of Bnei Yisrael.

The Divine response is also twofold: atah tireh...ki beyad chazakah yeshalchaim - now you will see...I will take Bnei Yisrael out of Mitzrayim with a mighty hand. Rashi explains that the phrase atah tireh - now you will see- is a rebuke to Moshe Rabbeinu. Now you will witness the miracles that occur in Mitzrayim but you will not witness the miracles that will occur upon Bnei Yisrael's entry into Eretz Yisrael.

There is a similar leadership episode that occurs later in the Torah. It, too, contains this phrase of atah tireh. In Parsha Beha'aloscha we are told of several complaints that Bnei Yisrael had in the desert. One regarded the manna that came down daily. The people complained and Moshe turns to Hashem and says lamah harei'osa l'avdecha...lo uchal levadi laseis es kol ha'am hazeh. Again, Moshe's claim is twofold: personal and communal. He wonders why Hashem acted badly to him and also says that the People cannot be led by him alone. Again, Hashem's response is twofold as well - esfah li shivim ish miziknei Yisrael....atah tireh hayikracha devari im lo - gather seventy Elders to help in your leadership mission...now you will see whether or not I can perform the miracles of giving Bnei Yisrael meat. Again, Moshe is rebuked, this time presumably for questioning Hashem's initial granting of Bnei Yisrael's request.

Moshe Rabbeinu certainly epitomizes Jewish leadership. Nonetheless, he, too, needed to grow into his leadership role. These two stories describe an important lesson for all future leaders of Bnei Yisrael. Jewish leadership demands personal sacrifice. The burdens of Jewish leadership upon the individual leaders are great and often painful. Nonetheless, they must be borne with great commitment and patience and with no demands of personal benefits. The flip side of that is that requests and efforts on behalf of the Jewish People by its leaders will not go unheeded.

Upon seeing the intensification of the slavery in Egypt, Moshe Rabbeinu has two claims: why did You send me and why are You doing this to Bnei Yisrael? The personal request meets with rebuke and, ultimately, punishment. There is no place for personal requests as it relates to Jewish leadership. However, the request on behalf of Bnei Yisrael is granted. Moshe is assured that the redemption is soon to come. The pain Moshe feels for himself is a pain he is going to have to bear as his mission of Jewish leadership is fulfilled. However, the pain of Bnei Yisrael that he feels, the pain of their suffering will surely be relieved. This request is not only proper but is the responsibility of the effective leader.

This same lesson is taught in the episode in Beha'aloscha. Moshe's complaint lamah harai'osa l'avdecha is met with rebuke - atah tireh hayikrecha devari im lo. However, the request he made for the benefit of Bnei Yisrael is granted. Seventy Elders will be put in place to help Bnei Yisrael. Personal requests to relieve the pain experienced by the individual Jewish leader are relatively unimportant. Communal requests on behalf of Bnei Yisrael are always granted.

Perhaps this explains the Tefillah we recite every Shabbos: vechol mi she'oskim betzarchei tzibbur be'emunah, hakadosh baruch hu yeshalem secharam... Those who involve themselves in work on behalf of Bnei Yisrael need to do so be'emunah.There must be a firm and unwavering belief that their efforts on behalf of the Jewish community will be rewarded. The word emunah has as its root the letters aleph mem nun. These letters also spell omain - nurse (Vayehi omen es hadasah). A nurse is one who works solely on behalf of others, sacrificing himself for the benefit of others. The tefillah is telling us that if one acts with the selfless mindset of a nurse on behalf of Bnei Yisrael and does so with unwavering belief that those efforts will be successful, then they will continue to work on behalf of Bnei Yisrael even when things do not look so bright, even when it seems as if their efforts are for naught. This, we are assured, will ultimately be a successful endeavor. Hakadosh Baruch Hu yeshaleim secharam. Those efforts will be rewarded twofold: the requests on behalf of Bnei Yisrael will be granted and the leader, the omain, will be able to experience those same blessing that will be bestowed upon all of Bnei Yisrael.