World of the Sages: Appointing leaders

The Talmud adduces a guideline for appointing people to positions of authority.

By LEVI COOPER
rav kook 88 (photo credit: )
rav kook 88
(photo credit: )
Appointing leaders is no simple task. So often leadership is the subject of tension and infighting. At times, significant constituencies brazenly do not accept the new leader's authority. Perhaps this common strife is the reason that the Talmud tells us that together with hunger and plenty, the Almighty personally announces the appointment of a good leader (B. Brachot 55a). For each of the three listed items a biblical verse is cited. For a worthy leader, the Talmud references the appointment of Bezalel to coordinate the building of the desert Tabernacle (see Exodus 31:1-2). From the process of Bezalel's investment as manager of the Tabernacle construction, the Talmud adduces a guideline for appointing people to positions of authority. Even though the Almighty personally selected Bezalel, further in the biblical account Moses addressed the Children of Israel: See God has appointed Bezalel (Exodus 35:30). The Talmud concludes that a leader should not be appointed - even if the leader is divinely ordained - without first consulting the public. The talmudic passage continues describing the conversation surrounding Bezalel's promotion. After selecting Bezalel, God turned to Moses: "Is Bezalel acceptable to you?" Moses replied: "Master of the universe, if he is acceptable to You, certainly he is acceptable to me!" "Nonetheless," responded the Almighty, "go and tell the Jewish people." Moses proceeded to the people and presented the idea for their endorsement: "Is Bezalel acceptable to you?" "If he is acceptable to the Holy One and he is acceptable to you, certainly he is acceptable to us!" Commentators discuss why the public should be consulted in the appointment of leaders, particularly when the appointment carries a divine stamp of approval. One suggested that the endorsement was merely a formality; when the Almighty appoints a leader no second opinion is necessary (Rabbi Ya'acov Reisher, 17th-18th centuries, Central Europe). Another explained that the endorsement process was a tactical necessity (Rabbi Hanoch Zundel, 19th century, Bialystok). If the community agrees to an appointment, it is more likely to accept the directives of the newly instated leader. Thus, public approval is almost indispensable if we are to ensure the effectiveness and success of the new appointee. A similar approach cites the need to avoid slighting incumbent leaders, in this case Moses (Rabbi Yoshiya Pinto, 16th-17th centuries, Damascus). This too is a tactical move to enfranchise other people in positions of authority so that they feel part of the process rather than threatened by the new appointment. According to both these approaches, the Almighty could have appointed Bezalel without regard for the opinion of others. Yet God chose not to exercise his unlimited authority and rather involve those most affected by the decision in the appointment process. Some authorities note that when Joshua is appointed as Moses's successor, no similar process of consultation is recorded in the Bible (see Numbers 27:15-23). A variety of explanations are offered (Imrei Emet of Ger, 19th-20th centuries, Poland-Jerusalem). Perhaps endorsement by the people is not required in the case of every appointment. While this approach explains Joshua's promotion, it does not fit the words of our talmudic passage where the consultation process is phrased as a rule for generations. Alternatively, the approval of the people for the Almighty's appointment of Bezalel could be understood as tacit authorization for any divinely orchestrated promotion, including Joshua's. Or perhaps the people were consulted, and this stage was not mentioned in the Bible because it was the norm. Though according to this approach we must wonder why the codifiers of Jewish law omitted this requirement. In examining this talmudic passage, the first chief rabbi of the Land of Israel, Rabbi Avraham Yitzhak Hakohen Kook (1865-1935) discerned an entire formula for the appointment of leaders, and not just a solitary requirement that formed part of the process. He began by declaring that the primary attributes of a communal leader must be internal qualities, first and foremost a pure heart and sanctified deeds that come from a holy soul. Indeed, a leader must also possess other qualities and talents that can be appraised and appreciated by people. Thus Rabbi Kook divided the prerequisites for leadership into three classes. The first and most important class is internal holiness, an unpolluted soul. This criterion, the primary attribute that qualifies one for leadership can be accurately assessed only by the Almighty. It was this divine appraisal that led to the selection of Bezalel for the Tabernacle project. The second requirement, as rendered by Rabbi Kook, is grand, deep wisdom. This ensures that the leader has the capability to wisely fulfill the duties of the position and lead the congregation. This qualification can be assessed by humans, but only be the wisest of people and not by the masses. When the Almighty asked Moses if Bezalel was acceptable to him, He was referring to this second prerequisite that Moses had the ability to gauge. Moses responded by acknowledging the secondary nature of this requirement: If Bezalel is acceptable to You, O God - that is, he fills the first requirement - I certainly have no objection. The third criterion for leadership can be seen by all: A leader must be respectable, lucid and charismatic. Thus the Almighty told Moses to inquire from the people whether Bezalel answered this requirement. The people's answer reflected the relative import of this third criterion: If Bezalel has satisfied the primary prerequisite and the secondary requirement, we, the people, have no objection to his appointment on this third account. Alas, too often the priorities of leadership qualities are reversed. Too much stock is placed on external appearance, and not enough consideration given to a potential leader's soul. In such cases, those fulfilling leadership positions may lead people astray. Virtuous and upstanding leadership requires the fulfillment of all three prerequisites, each in its appropriate portion and according to its relevant importance. "This should be the form for generations," concludes Rabbi Kook, "To know the supreme manner of choosing a leader." When this occurs, leaders may effectively and successfully lead the people along a constructive, life-giving path. The writer is on the faculty of Pardes Institute of Jewish Studies and is a rabbi in Tzur Hadassah.