Beha'aloscha

Parshas Beha'aloscha delivers a major shift in the attitude of Bnei Yisrael in the desert. The Talmud tells us that Parshas Beha'aloscha actually contains three distinct parshiyos: the portion prior to the verse of vayehi binsoa ha'aron; the parsha of vayehi binsoa ha'aron; and the portion after vayehi binsoa ha'aron. There is a noticeable distinction between the description of Bnei Yisrael before and after the portion of vayehi binsoa. The second half of Beha'aloscha describes an ungrateful, complaining nation living with an attitude of entitlement. The parsha also presents a leadership challenge. Moshe Rabbeinu is challenged like he hasn't been challenged before through numerous episodes. Similarly, his approach to leadership has some subtle changes as well.

Many parhiyos earlier - in parshas Yisro - we also witness lessons in leadership. There is an interesting similarity between parshas Yisro and Beha'aloscha. In Beha'aloscha, Moshe Rabbeinu states lo uchal anochi levadi laseis es kol ha'am hazeh ki khaveid mimeni - I am unable to carry the burden of this entire nation for they are too heavy for me. In parshas Yisro, while conveying a lesson to Moshe Rabbeinu, Yisro states ki khaveid mimcha hadavar lo tuchal asohu levadecha - the burden (of the people) is too great for you to carry alone. The language used to describe Moshe's inability to carry the burden of the people alone is similar. However, the responses are radically different.

Yisro tells Moshe to gather anshei chayil, yirei Elokim anshei emes sonay botza. Rashi explains that the people to be gathered by Moshe to aid in judging the nation should be ones who are ashirim she'ain tzrichin l'hachanif u'l'hakir panim - rich, powerful men who have no need to show extra kindness to anyone else. They are self sufficient and will, therefore, be capable of making cold, calculated, rational, halachic decisions without unnecessary external influences.

In Beha'aloscha, Moshe is told by Hashem to gather shivim ish miziknei ha'am asher yadata ki haim ziknei ha'am v'shotrav. Rashi explains that the seventy Elders to be gathered to aid in leading the nation were the shotrim - officers - who withstood punishment in Egypt for their refusal to inflict punishment on the people. They burdened extra persecution due to their compassion for Bnei Yisrael. As Rashi continues - vehayu merachamim aleihem - they had mercy upon Bnei Yisrael. The leaders sought in Beha'aloscha are not cold and calculated, unaffected by external influences. Rather, they are merachamim - merciful and compassionate, kind and considerate, always concerned about feelings and emotions of others, not restricted by uncompromising intellectual and rational decision making processes.

The comparative language describing the burdens of leadership combined with the disparate solutions inform us that Jewish leadership requires both qualities. There are times when strict judgement is necessary and there are times when mercy and compassion are the order of the day. Though there are times when one of these elements is more prominent than the other, leaders must find a way to combine these qualities to deliver an effective and optimal solution.

Jewish leadership parallels Jewish life. In our prayers on the High Holidays we say im kevanim im ka'avadim. There are times when Bnei Yisrael are considered servants and subjects and times when we are considered children of Hashem. Im kevanim rachameinu k'racheim av al banim - when considered children we ask for mercy, like that of a father to his son. Im ka'avadim eineinu lecha tluyos at shetachaneinu - when considered servants we look for mishpat - judgement - that is proper. This, too, is the idea of Avinu malkeinu. In some ways we are children looking to our Father and in some ways we are subjects looking to our King. These two ideas are not separate and distinct. It is not that there are specific times for one over the other. Perhaps there are times when one is more prominent than the other but both elements of beloved child and loyal servant are aspects of our personality that are constant.

Manhigei Yisrael - Jewish leaders must recognize that both elements constantly exist and, therefore, their leadership must always contain both mishpat/judgement and rachamim/compassion and mercy.