Leadership in Transition

Pinchas

Numbers 25:10 - 30:1

Précis: This parasha begins with a reward for Pinchas’ zealotry in slaying the offending adulterers at the conclusion of the previous parasha. His reward is the hereditary High Priesthood for his family. The parasha continues with a second census conducted by Moses, with war being declared against Midian. The laws of inheritance are amended to provide, at least in certain cases, for daughters to inherit their fathers’ estates. Joshua is appointed the successor to Moses as leader of the People. The parasha then shifts to details of daily sacrifices, offerings for the new moon, and Festivals.

27:15 -16 “And Moses spoke to Adonai saying, ‘Let Adonai, God of the spirit of all flesh, appoint a man over the congregation who will go in front of them and who will bring them out and who will bring them in, so that Adonai’s congregation won’t be like sheep without a shepherd.…’”

The text displays Moses’ role in finding his successor to be named once he (Moses) finally comes to terms with the fact that he will not personally lead the people into the Promised Land. His transfer of authority to Joshua, including his laying of his hands on Joshua, seems to be generous and gracious, which is particularly striking since we know that Moses is bitterly disappointed. The Sages help us understand Moses’ actions.

            A midrash relates that Moses enters the Tent of Meeting one last time to negotiate with God, knowing that Abraham has successfully negotiated with God over the destruction of Sodom. Moses opens with a suggestion that Joshua should in fact take over the leadership, but that Moses will remain around as a sort of senior counsel. The midrash continues that God seems willing, and then calls Joshua into the Tent (as Moses departs and waits outside). When Joshua comes out, Moses asks what God had told him. Joshua responds that on previous occasions when Moses had gone into the Tent, Moses would not tell Joshua what the conversation inside with God had been about. Now the roles are reversed, and Joshua will not speak to Moses about his conversation with God. The midrash concludes with Moses saying, “Better that I should die than I should live and envy Joshua.”

            Here is a key lesson in leadership: transition is inevitable, and it is up to the departing leader (executive director, rabbi, or president) to do so graciously and helpfully.

Walking humbly

Balak

Numbers 22:2 - 25:9

Précis: Balak, the King of Moab, is fearful because of the success of the Israelites in war against other peoples. He hires a local magician named Balaam to place a curse upon the Israelites. Balaam begins the journey riding upon his ass, which refuses to proceed and actually talks to Balaam, protesting Balaam’s foul treatment of the poor beast. Balaam sees an angel and refuses to complete Balak’s mission. Balak reiterates his command to Balaam to curse the Israelites, but instead Balaam pronounces a blessing, frustrating Balak. The parasha ends with an interesting narrative episode: Pinchas, the grandson of Aaron, sees an Israelite having sexual relations with a Midianite woman (a violation of a commandment not to fraternize with the local population), and he slays both of them and, in the process, staves off a plague that had been threatening the Israelites.

            While the vast majority of my weekly musings on the parasha have been aimed at the Torah reading, this week I wanted to look at a verse in the haftarah.

            The final verse of this week's haftarah reading from the prophet Micah (6:8), provides an insight into the story of Balaam and his donkey. Rabbi W. Gunther Plaut offers a poignant translation of this well-known verse: "Mortals/People have told you what is good, but what does the Eternal seek from you? Only this: to do justly, and love mercy, and walk humbly with your God."

            In this Torah portion, the mortals Balak and Balaam demonstrate what they think is “good,” namely: to fear alien people (in this case, the Israelites); to take up arms against them; to curse them; to use violence against an innocent animal; to punish those who disagree with them; to allow anger to rage out of control; not to listen to advice or information; and to use a God-given talent (blessing and cursing) in the service of murder.

            What does this story suggest that God seeks of people? The answer seems the opposite of nearly every tendency they (we?) have. By means of this story, God would have us love the “other;” resist the urge to take up arms; understand and accept that others may disagree with us; keep our anger under control; listen to the wisdom of others; and use our talents for good.

            This is a very tall order, and we will certainly fall short of these lofty goals because we live in a world which can and does take advantage of such efforts. But that is not an excuse to keep from trying.