True Leadership 1

The Torah’s approach is that a human is essentially an intellectual being who has the capacity to control his/her emotions. When we exercise this human prerogative we are referred to as kings. The Hebrew word for king—Melech—is actually an acronym for: moach-brain lev-heart and kaved-liver. To the extent that people exercise this capacity to have their mind control their desires they are more qualified to become actual leaders.

Two Models

As our society is pondering and debating the role of leadership, this week’s Torah portion providentially provides us with guidance as to what ideal leadership is about.

In fact, this week’s Torah portion Vayigash provides us with two distinct and valid models of leadership; that of Joseph and that of Judah.

Judah displays leadership by confronting the mighty leader of Egypt—Joseph—and demanding of him to release his brother Benjamin without regard for his own safety. With this approach, Judah — the progenitor of King David and the long line of kings including Moshiach—sets the tone for true Jewish leadership: total self effacing devotion to all of his people.

But Joseph was also destined to be the ancestor of kings that would rival the monarchs from the tribe of Judah. What was it about Joseph’s behavior as leader of Egypt that serves as the role model for all future leaders?

Joseph: A Combination of Strength and Empathy

Among the many qualities that are ascribed to Joseph is the one that he did not harbor feelings of revenge. Despite the fact that his brothers did the unspeakable to him, Joseph displayed love to them. Even the brothers were convinced that after Jacob’s passing, Joseph would finally punish them for their cruelty. That did not happen.

This does not mean that Joseph was a “softy”; a personality type that allows everyone to step on them. On the contrary, Joseph put them through quite an ordeal so that they would realize the extent of their insensitivity and express remorse and contrition. When they finally were sufficiently humbled and demonstrated their willingness to fight to save their brother Benjamin, Joseph knew that they had gone through enough. At that point he revealed his true identity to them; showering them with warmth, empathy and love.

This rare combination of strength and firmness coupled with nobility of character is the hallmark of leadership that was displayed by Joseph.

Definition of Being Human

Let us reflect on Joseph’s ability to not take revenge and bear a grudge. Isn’t the desire for revenge a most natural human feeling? And doesn’t the rise to power almost guarantee that revenge will be exacted from those who opposed the new leader? Does G-d expect us to cease being human by demanding of us not to take revenge and not even to bear a grudge?

The answer to this question lies in a precise definition of what it means to be human. Conventional wisdom is that humans are driven by their emotions. When one makes a mistake, people are wont to excuse it with the refrain: “I’m [he’s] only human.”

The Torah’s approach to the nature of humanity is that a human is essentially an intellectual being who has the capacity to control his/her emotions. When we exercise this human prerogative to have our minds control our desires we are referred to as kings.

The Hebrew word for king—Melech—is actually an acronym for: moach-brain lev-heart and kaved-liver. When one’s mind controls one’s heart and physical functions one is truly a king.

To the extent that people exercise this capacity to have their mind control their desires they are more qualified to become actual leaders.

Joseph, we were told in an earlier Torah section—resisted the seductive advances of Potiphar’s wife. In this week’s Torah portion we are told that Joseph resisted the temptation to harbor a grudge against his brothers. By displaying total mastery over his emotions in both fields— between “man and G-d” and “man and man”—he demonstrated his worthiness to be a leader.

Total Mastery

Moshiach we are told will combine both leadership examples of Judah and Joseph. One the one hand he will be a fearless fighter for the spiritual and material wellbeing of every Jew and indeed display concern for the welfare of all humanity.

But Moshiach is also a person who must also exercise complete mastery over his own character, one who never lets his emotion control that which he knows is intellectually and morally wrong.

In one of the Biblical descriptions of Moshiach he is depicted as “a poor man riding on a donkey” The Hebrew world for donkey, Chamor, also has the connotation of that which is materialistic. Moshiach is one who exercises complete control over all of the material aspects of his life.

The difference between Judah and Joseph seems to be in the area of emphasis. Joseph’s main attribute was his incredible power of restraint. He was also a caring and devoted leader who catered to all the needs of his people.

Judah, by contrast, exhibited the trait of self-sacrificing devotion to Benjamin. He was willing to forfeit everything—physical and spiritual—for the well being of the other. Judah also possesses the power of control over the material aspects of the world.

Moshiach: A Combination of Judah and Joseph

According to some sources—and also alluded to in the Haftara which describes the unification of Joseph and Judah that will occur in the Messianic Age—Moshiach is both a descendant of Judah and a descendent of Joseph and incorporates both of their most salient features.

This would suggest that Moshiach possesses both traits represented by Joseph and Judah in equal measure. He is simultaneously willing to sacrifice everything for his people in the mold of Judah. And he is also one who exercises total mastery over all of the material aspects of life Igniting the Spark of Moshiach Within.

The Ba’al Shem Tov tell us that every Jew possesses a spark of Moshiach. When we ignite the spark of Moshiach within us it enables the Moshiach to awaken his own potential to take us out of exile.

What does it entail to arouse our own spark of Moshiach?

In light of the abovementioned analysis of the two traits of Judah and Joseph embodied by Moshiach, we can ignite our spark by expressing our own Judah-like commitment to the welfare of others and the Joseph-like nobility of character.

By doing so we create the environment most conducive for the immediate arrival of Moshiach and the onset of the age of Redemption.

From the book Light from the Future: Parshas Vayigash by Rabbi Heschel Greenberg, published by the Jewish Discovery Center.