Every rabbinic and educational student at HUC needs to give a "d'var Torah," literally a "word of Torah," which is basically a mini-sermon on that week's portion, or parsha. This week was my turn to give one, which I did on Thursday morning, on Parshat Mikeitz, which is the second portion about Joseph and his brothers. I focused on the effects of leadership amongst two brothers, Reuben and Judah. As Shabbat comes to a close, here is the text of my d'var Torah, which was given on Thursday morning at the HUC synagogue in front of my fellow students and in front of some of my teachers, administrators, and mentors. I'll post a video of the d'var later in the week, as well as some other updates (Hanukkah, interesting class stuff, etc.).
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Boker tov!
I would like to tell you about Steve, the Assistant Camp Director during my first year on staff at camp. He could talk and joke with everyone of all ages, commanded attention, listened to people's problems, and did not look down on anyone. He put a positive spin on my camp experience, which made me come back for seven more years, get trained in climbing, practice public speaking, and more. I can safely say that I would not be who I am today if it were not for him and his leadership.
The challenges and effects of leadership are found throughout Mikkeitz, this week's parsha, especially those of two brothers: Reuben and Judah.
Reuben was the eldest son of Jacob, the one who should have been appointed leader. Yet time and time again it is not Reuben but Judah who shows true leadership. What was it that made Judah a leader? What was it about Reuben that made him fall short? And what sort of impact did their acts of leadership have on others?
While many commentators say that Reuben's downfall was when he laid with Bilhah, I think it goes beyond this, that it goes to his very character. Time and time again he shows good intentions, but unfortunately it is not enough.
In last week's portion, we have the story of Joseph's brothers plotting against him. When they first mention killing him, it is Reuben who says, "Let us not kill him...shed no blood”. Despite many commentators saying that it should not be "Let us not," but rather a commanding "We shall not!", his brothers do not respond to him. No one agrees, no one listens.
Later, in this week’s portion, the brothers return from Egypt and try to convince their father to let Benjamin go back with them to Egypt. Reuben tries his best at convincing Jacob, saying, “אֶת-שְׁנֵי בָנַי תָּמִית אִם לֹא אֲבִיאֶנּוּ אֵלֶיךָָ” [et sh'nei vanai tamit im lo avi'enu eilecha]. “Slay my two sons, if I do not bring him back to you." Yet despite his best efforts, his father refuses. Ibn Ezra commented that Reuben spoke inappropriately, and had he spoken appropriately, then Jacob would not have remained silent to his proposal. Similarly, Rashi says that Jacob did not accept Reuben's words because he is a “בְּכוֹר שׁוֹטֶה” [b’chor shoteh], a "foolish firstborn son." Even his own father considered him foolish.
Compare all of this to Judah, who repeatedly takes a strong leadership role. When the brothers are debating killing Joseph, it is Judah who steps up and suggests selling him to the Ishmaelites. Unlike with Reuben's suggestion, here his brothers agreed with him.
In this week's portion, Judah again asserts his leadership, and, unlike Reuben, succeeds in convincing their father. “שִׁלְחָה הַנַעַר אִתִי וְנָקוּמָה וְנֵלֵכָה” [shilcha ha'na'ar iti v'nakuma v'neileicha] "Send the boy in my care, and we will rise and go...I myself will be surety for him; you may hold me responsible: if I do not bring him back before you and set him before you, I shall stand guilty before you forever." Is this not completely opposite from Reuben's plea? Whereas Reuben tried to be "responsible" by putting the punishment on his sons, Judah puts the responsibility on himself. In verse 9 he says “אָנוֹכִי אֱעֶרְבֶנּוּ” [anochi e'ervenu], "I myself will be surety." The anochi is grammatically unnecessary, yet it is there to emphasise that he says "I"--"I personally"--will be responsible.
Thus we can see that Judah is markedly different from Reuben. Reuben’s heart might have been in the right place, but he could not compete with Judah’s leadership. Judah was a charismatic leader, and as I'm sure most of us know, charismatic leaders are found throughout Jewish history. The Judges, the medieval kabbalists, and Chasidic rebbes were all charismatic leaders. Even Shabbatai Tzvi was a charismatic leader.
Yet charisma is not the only leadership style in Jewish tradition. There is, of course, the model of divine election, where God alone chose the leader, such as the Patriarchs. There are also more earthly models. In the Bavli, Bava Metziah 84a, there is a story of R. Yochanan bar Nafcha, who was so attractive that people would flock to him and follow him. Yet the Talmud preferred Rabbi Elazar ben Azariah, whose first leadership act was to open the doors of the beit midrash to all students, not just the elite. Elazar's leadership was defined by action and inclusivity, not just charisma.
Yet even great leadership can have unexpected consequences. Take Judah Maccabee. He was a charismatic leader who led countless Judeans against the Greeks, eventually establishing the Hasmonean Kingdom. He was, (quite literally), a Judah, not a Reuben. But if we skip ahead about two hundred years, what do we find? The Destruction of the Temple! Did he ever ask himself: what will my actions mean for the future of my people, not just in the next few years, but also way down the road?
This is a question that has been on my mind a lot, especially now that my eyes have been opened up to the wider world of Reform Judaism beyond my hometown congregation. It used to be that I knew exactly what sort of Rabbi I wanted to be. If I pictured my path, it was a straight line. Now, there are dozens of paths. And it's not just my path, but all of our paths, and the path of Reform Judaism. Because in these past few months I've really internalized something: we are the current and future leaders of Reform Judaism. I'm sure we all know this, that's why we're here. But I want you to take a moment and let it sink in: what we do in the future will impact both Reform and world Jewry. You. Me. Us.
Think about it. We will be the ones to help decide critical issues: does Reform Judaism support officiating mixed marriages? What will the future status of halakha be? What will we teach? How will we sing? What will our children's children see when they look at Reform Judaism? For all we know, we could make decisions that will double Reform membership. Or...we might split the Movement.
Ultimately it boils down to this: are we going to be like Reuben, with good intentions but ineffective? Are we going to be like Judah, strong and in command? Or, are we going to be like Judah Maccabee, who took charge and led the Judeans to freedom--which led to the destruction of life as they knew it? My question to all of us, myself included, is: what sort of leaders will we be?
Chag sameach!
Absolutely wonderful!
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