Tzav: A Lesson on Leadership

Rabbi Joel Fleekop

Friday, March 26, 2010

This week’s Torah reading, Parshat Tzav continues the listing and implementation of rules for sacrifices begun last week’s Torah. The section we will be reading this evening describes the adorning and anointing of the priests — namely Aaron and his sons — as they will be charged with offering the prescribed sacrifices.

Commenting on this section, the great 15th century Sephardic commentator, Abravanel asks “why must all of these commands be given again when they have already been given in the weekly portion of Tetzaveh in the book of Exodus?”

Whether they lived before or after Abravanel posed the question, the energy of Judaism’s other great commentators is seemingly spent trying to answer his question — with great attention given to any discrepancies in the order of actions between our reading and the corresponding text in Exodus. Why, Nachmanides wonders, did Moses put the sash on before the tunic — as Exodus commands. And what, Abrabanel asks, happened to Aaron’s underwear? It is mentioned in Exodus — why not here in Leviticus? Surely he was wearing some — I hope?

For some people, this type of commentary is of great interest. But I have to confess, I am not one of them. However, hidden in the detailed discussion of priestly garb we find a jewel of insight about recruiting and establishing leadership.

Leviticus 8, verses 2 and 3 read “Take Aaron along with his sons, and the vestments, the anointing oil, the bull of sin offering, the two rams, and the basket of unleavened bread; and assemble the whole community at the entrance of the Tent of Meeting.” Of particular interest to the rabbis are the opening phrase — “Kach Et Aharon - taken Aaron”, and the Torah’s insistence that this be done before kol ha-edah -the whole community.

“Kach Et Aharon — Take Aron” seems pretty straightforward. Moses should take Aaron and do the things God instructs. But in a short comment — only three words in Hebrew — the French sage Rashi adds a layer of meaning. Based on an earlier Midrash, he teaches, “take Aaron — means take him with words and persuade him.” That is to say, perhaps Aaron didn’t want to be the high priest.

When we think of the high priest, we correctly imagine a position of great respect and honor — and as we read in this week’s torah reading — some pretty snazzy clothes. But for one reason or another — perhaps the responsibility, the isolation, or just because this isn’t what he wanted to do with his life, Aaron needed some convincing from his brother before taking on this important position. As the Torah describes, Aaron was well suited for the role, but as we see in next week’s reading, two of his sons, Nadav and Abihu, did not fare well under the pressure of the priesthood.

The second aspect the rabbi’s focus on is the idea that the instillation of Aaron and his sons as priests was to be done before the entire community. Nachmanides, a Spanish sage, teaches, “this was done so that everyone would know that God had chosen Aaron and his descendants.” Rabbi Hezekiah ben Manoah, a 13th century French teacher better known as Hizkuni adds that seeing the establishment of the priesthood would help the people respect it as a sacred. But as Rashi’s commentary suggests, the public establishment of the priesthood was not only about elevating the office, but also about defending the process through which it was filled. Rashi imagines Moses saying to the assembled Israelites, “All of the things that you see me doing — I was commanded by the Holy One to do. Do not think that I am doing them for my own glory or for that of my brother.”

As this week’s Torah reading reminds us, recruiting and selecting leaders is not a simple task. It takes persistence and clarity of purpose, as well as a sense of fairness and transparency.

Last Sunday the synagogue held a leadership development workshop — an annual event which encourages people to see themselves as potential congregational leaders -- be that as members of a committee, chairs of a special event, or perhaps as a board member. From the congregation’s perspective, there are dozens of reasons why someone should want to get involved. But as we have learned over the years — a potential leader’s vision of the benefits of involvement is often obscured by worries about time and whether or not he or she deserves a leadership position. And so like Aaron before them, their questions must be answered and their fears assuaged before they can consider taking on a leadership role.

And of course, finding volunteers is only part of the process. As the Torah instructs, establishing people in positions of leadership must be done with the consent of kol ha-eda — the whole community. This is formally done at Shir Hadash each May, during the congregational meeting. As part of the agenda, members formally vote and approve the slate of leaders who will guide the synagogue in the year to come. But the meeting and vote are only part of the process. Gaining the support and consent of the community requires a culture where people feel leadership opportunities are open to all, with chairs and officers selected based on their qualifications rather than their connections.

As we go forward, may we kach et manhigim — may we take leaders who are skilled and well suited for their tasks, and may they be blessed with the support of kol ha-eda -- of the entire community, as we, like Moses, Aaron and the Ancient Israelites, strive together to create and nourish a kehillah kadosha — a sacred community.