Authority and Leadership in Jewish Life

Rabbi Melanie Aron

June 7, 2002

In this weeks Torah portion, Parashat Korach, the question is raised: From where do Jewish leaders derive their authority? In the case of Moses and Aaron the answer is clear. Their authority stems from their divine backing. In a variety of ways throughout this Torah portion, God demonstrates that Moses and Aaron, and not Korach, Datan or Abiram, have been chosen to lead the people. God continues to play a role in backing Jewish leaders through the period of the judges, early Kings and prophets. It is God who tells Samuel whom to anoint as King, and it is carrying God's message that conveys authority to the prophets.

In other periods of history, Jewish leaders have not been appointed by God, but by the ruling powers that had dominion over the region. Nehemiah, though seen as a servant of God, was actually appointed governor of Judea by the Persians, who were controlling the area at that time. This system of appointment, or at least ratification of appointments by the ruling power, was open to corruption. We find under the Seleucids, that cash poor emperors could be convinced to make appointments, even to sensitive religious positions, such as high priest, according to the whim of the highest bidder. This system also encouraged Jewish leaders to become entangled in the succession disputes of the ruling powers.

The Maccabees rebellion and the rebellion of the Jews against the Romans in the year 70, were, in part, reactions to this type of governance. The Maccabees derived their authority from the people. They were chosen as leaders, at least according to the histories they wrote, by the people at a national gathering. Similarly, the Pharisees, speaking of their own designation as leaders of the people, described themselves as chosen by the masses.

Throughout much of Jewish history though, the most common arrangement was some system of community appointment followed by ratification by the civil powers. This continues still in many countries that have established religions, as in Great Britain where it is the Queen who officially appointed the last Chief Rabbi and even in Israel where the civilian government appoints the Sephardic and Ashkenazi Chief rabbis.

America has always been an exception in this regard, as Rabbi Ismar Schorsch, chancellor of the Jewish Theological Seminary notes in an article on this week's Torah portion. The government plays no role at all in the selection of Jewish leaders, neither at the most local congregational level, nor even at the highest echelons, as in the president of the Conference of Presidents of Major American Jewish Organizations.

Jewish communal leaders, both rabbis and lay leaders, earn their authority from their religious piety and learning, from their commitment and contribution to the community and finally from the good will of those who work with them. That is how it is in our congregation as well. We chose leaders based on their character and knowledge, based on their commitment and contribution to our community, and based on the good will they have created among our members.

This evening we are pleased to be recognizing and expressing our appreciation to our leaders on all levels of participation. Our volunteers, those who help us in a myriad of ways, to fulfill our mission and goals for each year. Along with them, we will also thank outgoing and incoming board members, who provide direction for our community and lead our efforts in so many ways.