Leadership models beit midrash session

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Different Models of Leadership

A Textual Exploration

We see them come.We see them go.Some are fast.And some are slow.Some are high.And some are low.Not one of themis like another.Don’t ask why.Go ask your mother. -Dr. Seuss

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Pick the LeaderChoose whether the person in column A or column B is more of a Leader:


I walk into my penthouse office at 9:00 A.M. with a hot Starbucks latte waiting on my desk every morning. The decisions I make on a daily basis can cost my company billions of dollars. My signature needs to be on every piece of paper that leaves this office. I manage over 300 employees. I vacation every summer for a month in my private Fiji island.

I work six days a week from 9:00 A.M. to 5:00 P.M. I work in a cramped office with very little leg room. I run weekly meetings, and manage 20 employees. My decisions affect the lives of my employees and their families. I know each of my employees and their family personally. I get two weeks of vacation in the winter, and one in the summer.

I am the head of my institution. I oversee 100 nurses and check up on over 200 patients on a daily basis. I drive a Ferrari, and I travel monthly to visit my five children who live around the world. I get free lunch every day, and a car service takes me home every night.

I work at Cedar Sinai hospital from Monday though Friday from 7:00 A.M. to 7:00 P.M. On Wednesdays I work the night shift. Everyday before I leave work, I am responsible to make sure that every patient is taken care of. I clean up messes, I give patients their medicine, but also take care of some of their most basic needs such as food and personal hygiene.

I am the head of an international organization based in New York City. I am the spokesperson for my campaign. I have flown to over 50 countries in the last ten years giving speeches, and pressuring governments for my cause. I speak daily with diplomats and world leaders concerning my cause.

I go to Piedmont High School from 8:00 A.M. to 2:25 P.M. Every monday and Wednesday I rally in front of Town Hall for my cause. On Sundays I go around hanging up posters and petitions all over town. I have raised about $3,000 for my cause, and I write weekly letters to the White House asking for support.

A B

• Who’s a leader?

• How important is it to have a leader?

• What are leaders supposed to be doing?





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Numbers 16:1-19

1 Now Korah, the son of Izhar, the son of Kohath, the son of Levi, with Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men; 2 and they rose up in face of Moses, with certain of the children of Israel, two hundred and fifty men; they were princes of the congregation, the elect men of the assembly, men of renown; 3 and they assembled themselves together against Moses and against Aaron, and said unto them: 'Ye take too much upon you, seeing all the congregation are holy, every one of them, and HaShem is among them; wherefore then lift ye up yourselves above the assembly of HaShem?' 4 And when Moses heard it, he fell upon his face. 5 And he spoke unto Korah and unto all his company, saying: 'In the morning HaShem will show who are His, and who is holy, and will cause him to come near unto Him; even him whom He may choose will He cause to come near unto Him. 6 This do: take you censors, Korah, and all his company; 7 and put fire therein, and put incense upon them before HaShem to-morrow; and it shall be that the man whom HaShem doth choose, he shall be holy; ye take too much upon you, ye sons of Levi.' 8 And Moses said unto Korah: 'Hear now, ye sons of Levi: 9 is it but a small thing unto you, that the G-d of Israel hath separated you from the congregation of Israel, to bring you near to Himself, to do the service of the tabernacle of HaShem, and to stand before the congregation to minister unto them; 10 and that He hath brought thee near, and all thy brethren the sons of Levi with thee? and will ye seek the priesthood also? 11 Therefore thou and all thy company that are gathered together against HaShem--; and as to Aaron, what is he that ye murmur against him?'12 And Moses sent to call Dathan and Abiram, the sons of Eliab; and they said: 'We will not come up; 13 is it a small thing that thou hast brought us up out of a land flowing with milk and honey, to kill us in the wilderness, but thou must needs make thyself also a prince over us? 14 Moreover thou hast not brought us into a land flowing with milk and honey, nor given us inheritance of fields and vineyards; wilt thou put out the eyes of these men? we will not come up.' 15 And Moses was very wroth, and said unto HaShem: 'Respect not thou their offering; I have not taken one ass from them, neither have I hurt one of them.' 16 And Moses said unto Korah: 'Be thou and all thy congregation before HaShem, thou, and they, and Aaron, to-morrow; 17 and take ye every man his fire-pan, and put incense upon them, and bring ye before HaShem every man his fire-pan, two hundred and fifty fire-pans; thou also, and Aaron, each his fire-pan.' 18 And they took every man his fire-pan, and put fire in them, and laid incense thereon, and stood at the door of the tent of meeting with Moses and Aaron. 19 And Korah assembled all the congregation against them unto the door of the tent of meeting; and the glory of HaShem appeared unto all the congregation.

א ו9יקח BCח, בן-י>צהר בן-<הת בן-לו>י; ו1;ת:ן ו9אבי7ם בנ)י אליאב, ו1און בן-פלת--בנ)י &אובן.

ב ו9יRמו לפנ)י משה, ו9אנOשים מבנ)י-י>ש7אל חמשים ומאת:י>ם, נ1שיאי ע;ה <Lאי מועד, אנ1שי-שם. ג ו9יקהלו על-משה ו1על-אה\ן, ו9יאמרו אלהם Bב-לכם--כי כל-הע;ה כלם <Xשים, ובתוכם י1הוOה; ומדוע תתTנ9שאו, על-<הל

י1הוOה. ד ו9ישמע משה, ו9יפל על-פנOיו. ה ו9י1[בר אל-BCח ו1אל-כל-ע;תו, לאמר, ב^ר ו1י[ע י1הוOה את-אשר-לו ו1את-הקדוש, ו1ה<Lיב אליו; ו1את אשר י>בחר-בו, יL>9יב אליו. ו זאת, עשו: <חו-לכם מחתות, BCח ו1כל-ע;תו.

ז ותTנו בהן אש ו1שימו עליהן <ט`ת לפנ)י י1הוOה, מחר, ו1היOה האיש אשר-י>בחר י1הוOה, הוא הקדוש; Bב-לכם, בנ)י

לו>י. ח ו9יאמר משה, אל-BCח: שמעו-נOא, בנ)י לו>י. ט המעט מכם, כי-הבדיל אbהי י>ש7אל אתTכם מע[ת י>ש7אל, לה<Lיב אתTכם, אליו--לעבד, את-עב[ת משכן י1הוOה, ו1לעמד לפנ)י הע;ה, לש&ת:ם. י ו9י<dב, אתcT, ו1את-

כל-אחיc בנ)י-לו>י, אתh; ובקשתם, גם-כהנה. יא לכן, אתה ו1כל-ע;תcT--הנעeים, על-י1הוOה; ו1אה\ן מה-הוא, כי תלונו (תiלינו) עליו. יב ו9ישלח משה, ל<\א ל;ת:ן ו1לאבי7ם בנ)י אליאב; ו9יאמרו, bא נ9עלה. יג המעט, כי

העלית:נו מא`ץ זבת חלב וmבש, להמיתoנו, במmבר: כי-תlשתdר עלינו, גם-השתdר. יד אף bא אל-א`ץ זבת

חלב וmבש, הביאת:נו, ו9תתן-לנו, נ9חלת שpה וOכ`ם; העינ)י האנOשים ההם, תנ9קר--bא נ9עלה. טו ו9יחר למשה, מאד, ו9יאמר אל-י1הוOה, אל-תפן אל-מנ1חת:ם; bא חמור אחד מהם, נOשאתlי, וb1א הdעתlי, את-אחד מהם. טז

ו9יאמר משה, אל-BCח, אתה ו1כל-ע;תcT, היו לפנ)י י1הוOה: אתה וOהם ו1אה\ן, מחר. יז ו<חו איש מחתתו, ונ1תiתם עליהם <ט`ת, ו1ה<Bבתם לפנ)י י1הוOה איש מחתתו, חמשים ומאתiי>ם מחתת; ו1אתה ו1אה\ן, איש מחתתו. יח

ו9י<חו איש מחתתו, ו9יתנו עליהם אש, ו9ישימו עליהם, <ט`ת; ו9יעמדו, פתiח אהל מועד--ומשה ו1אה\ן. יט

ו9י<הל עליהם BCח את-כל-הע;ה, אל-פתiח אהל מועד; ו9י7א כבוד-י1הוOה, אל-כל-הע;ה. {ס}

במדבר פרק טז

The Story of Korach






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Rabbi Samson Raphael Hirsch commentary on The Pentateuch

Verse 3: ...it seems that they approached Moses with two separate assertions, or rather with an assertion and a reproach. First the assertion: the whole community is holy, (kulam kedoshim), and God is present in their midst: every individual of the six hundred thousand is holy and therefore near to God and so no priests are required to bring God near to them by expressing their thoughts and feelings in offerings on their behalf; and it is just to these six hundred thousand and not to any one person that God had promised His Presence, so that He requires no prophets to make His Word reach these six hundred thousand. Hence, they are all near to Him therefore no Aaron and no Moses are required, hence the whole position of Moses and Aaron is a pretentious arrogance based on a false foundation. And further, if individuals are required at the head of the nation for national affairs in relation to God, why just Aaron and Moses, why not leave it to the nation to choose their leaders, what right have Aaron and Moses to place themselves at the head of the nation?

Verse 4: “And when Moses heard...” Moses heard, or rather understood, the motive of these assertions and accusations raised against him. it was a denial of the divine origin of his mission, and not indeed out of any erroneous conception which could be corrected, but out of honor seeking and jealousy, which, under the cloak of representing the public interest, only sought satisfaction of his own selfish interests, and for this reason was trying to oust Moses and Aaron from their positions by flattering the self-complacency of the people with dazzling sophisms.

Verse 4: “...he fell upon his face.” ...The veracity of a messenger can only be proved by his sender, the sending of Moses only by God Himself. That is why no word of an answer from Moses himself could refute the accusation of Korach. if God would not consider it right to confirm the veracity of his being commissioned by God, in face of this denial of it, then his mission was at its end.

...Aaron remained passive at this whole matter. He only held office and honor at Moses’ behest. Office and honor were to him also no personal question. For them he would break no lance, would give no word to defense. The genuineness of his brother was the sole deciding factor. And to establish for the people anew was a matter that God alone could do.

Rabbi Samson Raphael HirschThe Story of Korach

• What is/are Korach’s complaints?

• What are the different leadership dynamics presented in this passage?

• What do you think of Moses’ reaction to Korach’s claim?

• What does it mean that Moses “fell on his face”?

• Do R’ Hirsch’s comments change your understanding of what happened?

• How do you view Moses as a leader in light of R’ Hirsch?






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מסכת סנהדרין פרק אדף ו, ב

שנאמר (דברים א) כי המשפט לאלהים הוא וכן משה היה אומר יקוב הדין את ההר...

As it is stated that Moses said, “For Justice is God’s,” and likewise Moses would say, “Let Justice pierce the mountain!” That is rule in accordance with the law...

אבל אהרן אוהב שלום ורודף שלום ומשים שלום בין אדם לחבירו שנאמר (מלאכי ב) תורת אמת היתה

בפיהו ועולה לא נמצא בשפתיו בשלום ובמישור הלך אתי ורבים השיב מעון.

But Aaron loved peace, pursued peace and made peace between one man and another, that is when Aaron heard about a dispute he would “pursue” the quarreling parties before they came to him for judgment so that he could make peace between them through compromise. As it is stated: “The Torah of Truth was on his [Aaron’s] mouth and Iniquity was not found on his lips; He walked with me in peace and uprightness and turned away from iniquity.

Sanhedrin 6b

Two Types of Leaders

• What does this passage of Talmud tell us about the different natures of

Aaron and Moses?

• Are we expected to compare one to the other?

• Is one presented as being better than the one?

• Is one better than the other?






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There are thus two ways of doing service in the cause of an idea; and the difference between them is that which in ancient days distinguished the Priest from the Prophet.

The prophet is essentially a one-sided man. A certain moral idea fills his whole being, masters his every feeling and sensation, engrosses his whole attention. He can only see the world through the mirror of his idea; he desires nothing, strives for nothing, except to make every phase of the life around him an embodiment of that idea in its perfect form. His whole life is spent in fighting for this ideal with all his strength; for its sake he lays waste his powers, unsparing of himself, regardless of the conditions of life and the demands of general harmony. His gaze is fixed upon what ought to be, in accordance with his own convictions; never on what can be consistently with the general condition of things outside himself. The prophet is thus a primal force.

The fundamental idea of the Hebrew Prophets was the universal dominion of absolute justice. In Heaven it rules through the eternally Righteous, “who holds in His rights had the attribute of judgment,” and righteously judges all creatures; and on earth through man, on whom, created in God’s image, lies the duty of cherishing the attribute of his Maker, and helping Him, to the best of his meager power, to guide His world in the path of Righteousness. This idea, with all its religious and moral corollaries, was the breath of life to the Hebrew prophets. It was their all in all, beyond which there was nothing of any importance. Righteousness for them is beauty, it is goodness, wisdom, truth: without it all these are naught. When the prophet saw injustice, either on the part of man or on the part of Providence, he did not inquire closely into its causes, nor bend the knee to necessity, and judge the evil-doers leniently.

It is otherwise with the priest. He appears on the scene at a time when the Prophecy has already succeeded in hewing out a path for its idea; when that idea has already had a certain effect on the trend of society, and has brought about a new harmony or balance between the different forces at work. The priest also fosters the Idea, and desires to perpetuate it; but he is not of the race of giants. he has not the strength to fight continually against necessity and actuality; his tendency is rather to bow to the one and come in terms with the other. Instead of clinging to the narrowness of the prophet, and demanding of reality what it cannot give, he broadens his outlook, and takes a wider view of the relation between his idea and the facts of life. Not was ought to be, but what can be, is what he seeks.

Other nations have at various times had their prophets, men whose life was the life of an embodied idea; who had their effect, smaller of greater, on their people’s history, and left the results of their work in charge of priests till the end of time. But it is pre-eminently among the ancient Hebrews that prophecy is found, not as an accidental or temporary phenomenon, but continuously through many generations. Prophesy, as it were, the hallmark of the Hebrew national spirit.

Ahad Ha’am“The Priest and the Prophet”

• What is the nature of the Prophet according to Ahad Ha’am?• How did the Prophet relate to people?• Is the prophet a good leader?

• What is so unique about the leadership of the Prophet?• Is he the people’s Prophet, or God’s Prophet?• Does this affect your understanding of the Talmud passage?

• What type of leader is the priest?• How does he differ from the Prophet?• Why do is it that Prophets are the “hallmark of the Hebrew spirit”?• Do you agree with Ahad Ha’am assessments?






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According to Achad Ha’am the Prophet, the Navi, he says, is the visionary. He hears God’s word and is uncompromisingly devoted to the cause of Justice. The Priest, the Kohen, on the other hand, is the functionary. He just carries out what the prophets have laid out. He lives in the real world, meets real people, and must at times bring his lofty ideas down to earth.

I disagree a bit with Achad Ha-am. A Kohen is not inferior to a prophet. He may not have any new visions, but at times, leadership does not have to innovate but to carry out, to execute. Leadership doesn’t have to be only for the most extreme positions. Humane, down to earth, even at times compromised leadership, even one like the leadership of Aaron, who felt so close to the people, is also leadership.

…Inspired leadership. Leadership by those moved to action, by those who wish to make a difference, to change the way life is. We have to stop looking only to paid employees, functionaries, and start looking for leadership from the ranks, from lay people who are moved to make a difference, who are genuinely inspired. We shouldn’t seek inspiration from Jewish communal and religious leaders who are in it for the power, the glamour, the wrong reasons, and we have to seek inspiration from the truly inspired. And it won’t always be the people in the limelight. You don’t have to be Prime Minister to make a difference…We must look to many models in our community for leadership, whether at home or at our synagogues. We have to take responsibility and be our own leaders in our families and our community. We have to seek to cultivate and support leadership from every sector of society. We never know where leadership can come from…We must pay attention to the parting words of King David to his son Solomon, וחזקת והיתה לאיש vehazakta ve-hayita le-ish, be strong and be someone, be a leader.

Rabbi Joel FinkelsteinOn Being a Jewish Leader

• Do you agree with Ha’am or R. Finkelstein?• What are the difference between a Prophet and a Priest?• Is one better than the other?

• Do you see yourself as a Prophet or a Priest?• Can you be both?






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Whatever your life’s work is, do it well. Even if it does not fall in the category of one of the so-called big professions, do it well. As one college president said, “ A man should do his job so well that the living, the dead, and the unborn could do it no better.” If it falls your lot to be a street sweeper, sweep streets like Michelangelo painted pictures, like Shakespeare wrote poetry,like Bethoven composed music; sweep streets so well that all the host of Heaven and earth will have to pause and say, “Here lived a great street sweeper, who swept his job well.” As Douglas Mallock says:

If you can’t be a pine on the top of the hill Be a scrub in the valley - but be The best little scrub by the side of the hill, Be a bush if you can’t be a tree.

If you can’t be a highway just be a trail If you can’t be the sun be a star; It isn’t by size that you win or fail-- Be the best of whatever you are.

Excerpt from a 1957 speech -Dr. Martin Luther King

It is when the politician loves neither the public good now himself, or when his love for himself is limited and is satisfied by the trappings of office, that the public interest is badly served. And it is when his regard for himself is so high that his own self-respect demands he follow the path of courage and conscience that all benefit. It is then that his belief in the rightness of his own course enables him to say with John C. Calhoun:

“I never know what South Carolina thinks of a measure I never consult her. I act to the best of my judgment and according to my conscience. If she approves, well and good. If she does not and wishes anyone to take my place, I am ready to vacate. We are even.”

This is not to say that courageous politicians and the principles for which they speak out are always right. John Quincy Adams, it is said, should have realized that the embargo would ruin New England but hardly irritate the British. Daniel Webster, according to his critics, fruitlessly appeased the slavery forces. Thomas Hart Benton was an unyielding and pompous egocentric, Sam Houston was cunning, changeable and unreliable. Edmund Ross, in the eyes of some, voted to uphold a man who had defied the Constitution and defied the Congress. Lucius Lamar failed to understand why the evils of planned inflation are sometimes preferable to the tragedies of uncontrolled depression. Norris and Taft, it is argued, were motivated more by blind isolationism than Constitutional principles.

All of this has been said, and more. Each of us can decide for himself the merits of the courses for which these men fought.

But is it necessary to decide this question in order to admire their courage? Must men conscientiously risk their careers only for principles which hindsight declares to be correct, in order for posterity to honor them for their valor? I think not. Surely in the United States of America, where brother once fought against brother, we did not judge a man’s bravery under fire by examining the banner under which he fought.

Profiles in Courage -John F. Kennedy, 1956

JFK and MLK






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You cannot ask those who work for you to do something you’re unwilling to do yourself. It is up to you to set a standard of behavior.

In the eight years in which I was a mayor of the biggest, most complicated city in America, despite being in the jurisdiction of legendary prosecutors from the Southern and Eastern Federal Districts - Democrats appointed by President Clinton and Janet Reno - every single investigation that led to charges against any of the 250,000 city workers was begun by my own department of investigation.

The importance of setting an example is one of the reasons why I made such a big deal of paying my own way.

The principle applied when I ate at restaurants. I realized that a free cup of coffee and cheeseburger from a diner who voted for me was unlikely to compromise my integrity (although it would compromise my cancer-recovery diet). The owner would know that he wasn’t going to get preferential treatment just because he’d treated me to a meal, and arguably there’s nothing immoral - certainly nothing illegal - about accepting a gift from someone who expects nothing in return. When a proprietor flat-out refused to give me a check, I left enough money to cover the cost - and a nice trip.

Sometimes, though, I carried it to extremes. My friend Jon Sale loves to tell a story about a double date I went on with him and his wife, Jane. This would be about 1990 - I was in private practice after having run for mayor. The four of us were staying overnight in New Jersey. We were out late after a party and wanted a bite to eat. We found a twenty-four hour diner, had our dinner, and it came time to pay.

No check. I asked once more. No check. Again, “ Please, we need a check.” Still nothing. “Give me a check!” I started to argue with the owner of the diner, a big Greek fellow, insisting that he give us a check while he was equally insistent that he wouldn’t. “You were a great U.S. Attorney. You should’ve been mayor.” He was like the opposite of the soup guy on Seinfeld: “I love you, no check!”

I wasn’t in any public office, elected or otherwise. This was New Jersey, too - not even my home state. But it bothered me. Finally I got to the cash register and said to the owner, “Look, you’re making my life more difficult. Would you please just give me the check.” Irate, he at last handed me the bill - $25. I ceremoniously reached into my pocket, only to discover that I didn’t have any money - and had left my waller, with all my credit cards, in the room at my hotel. So I leaned over an whispered, “Jon, give me thirty dollars!” By this time, he was laughing hysterically. “Yeah, this makes a lot of sense.” he said. “Thanks for letting me pay for preserving your integrity.” Afterward, I realized I was perhaps carrying my objections too far - a cup of coffee from a grateful diner owner wouldn’t have compromised my principles and would have given him a lot of pleasure.

As mayor, I expected high standards from my cabinet and top commissioners. We inherited a city in extreme disrepair, and had ambitious plans for its future. I wanted to make the most of that opportunity. During the first year, I worked every single weekend. In eight years, I missed only one day of work through sickness - when I had surgery for treatment of my cancer. (It was on the day after that I marched in the Steuben Day Parade with George Steinbrenner and Representative Rick Lazio). During radiation treatment, I would come to work after my seven A.M. appointment, carry on until the afternoon, then take a nap. Sometimes it was a two-hour, even a four-hour break, but I never missed a whole day and often resumed work in the late afternoon or evening. I took no weeks off, and my longest vacation was a single four-day trip after the 1997 election.

The point is that a one has to be a super-hero. Like any other employee, a leader shouldn’t work to the point where he is no longer effective, and should take time off as necessary. That amount varies from person to person. Many leaders enjoy their vacations, and I never begrudged President Reagan his breaks at his ranch, or President Clinton his vacations in Hilton Head. Leaders need different routines to be effective.

However, no leader should demand from others something he’s unwilling to give himself. I worked the hours I did because there was so much to do and because I love my work. But an equally compelling reason could be found in the degree to which it inspired those around me.

Leadership -Rudy Giuliani






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The Six Fundamentals of Success -Stuart Levine

There are always plenty of battles to fight, wherever your opinion doesn’t carry the day. But you can’t win them all. Moreover, if you’re always fighting, you’ll alienate people around you who you’ll need to help you get business results. You could get wounded in the process. Worse, people will stop listening to you. “It’s just Fred, he always finds something to argue about.”Don’t try to win every battle. Don’t fight for something unless it’s truly important to you. Stop and think. Better to let whatever it is go, and save your energy for something that truly matters. When you do decide to fight for an idea, you’ll find it easier to get support from others because they know you only take on battles that you believe strongly in.

When you do decide an issue is worth fighting over, be careful not to undermine long-standing relationships, or to make an issue personal. To do so is unprofessional, even if a colleague does resort to an individual attack. You are conducting business, not waging war. Avoid a “take no prisoners” approach. Remain polite, and win by the strength of your arguments and support. The best way to win a battle is through preparation, planning, and gathering support before a decision is to be made.


• So what model of Leadership is ideal?

• Does studying Jewish leaders impact how you define yourself as a

leader?

• Does being Jewish impact how you define yourself as a leader?

• In light of all that, what sort of leader do you want to be?





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Leadership models beit midrash session