A NECESSARY INGREDIENT FOR LEADERS: “LOVE THY FLOCK.”

"והעמדת אותו לפני אלעזר הכהן ולפני כל העדה וצותה אותו לעיניהם" (במדבר כ"ז – י"ט)

YOU SHALL STAND HIM [YEHOSHUA] BEFORE ELAZAR THE KOHEN AND BEFORE THE ENTIRE ASSEMBLY AND CHARGE HIM BEFORE THEIR EYES…" (BaMidbar 27:19)

This posuk explains that, as Moshe Rabbeinu was appointing Yehoshua as the new leader of Klal Yisroel, Hashem instructed Moshe, to charge Yehoshua in the presence of Elazar the Kohen and the entire Klal Yisroel.  The posuk however is vague as to exactly what this charge was. Rashi explains this charge as follows: “Be aware that Klal Yisroel is a troublesome and rebellious people. Accept your position of leadership upon them regardless."

The Ramban asks a penetrating question on Rashi's explanation.  If this charge of Moshe to Yehoshua was indeed as Rashi explained, then to focus on Klal Yisroel's faults publicly, in their very presence, would not have a beneficial effect, but rather a most definite negative psychological effect upon them.  By telling Yehoshua that Klal Yisroel was troublesome and rebellious, would make Klal Yisrael feel that since their new leader knew of their deficiencies and weaknesses, he would not, consequently, hold them in high esteem.  Klal Yisrael would think, "If our new leader regards us as troublesome and rebellious, then we shall live up to his negative expectations. We will be troublesome and rebellious."  They would thus be encouraged to behave immaturely, not befitting their true stature.  Therefore, the Ramban concludes that Moshe's charge to Yehoshua in their very presence could not be as Rashi explained.

Perhaps there is a way in which Rashi could be defended from the Ramban's penetrating question.  Perhaps Rashi's explanation of Moshe's charge could be understood not only as not having a negative effect, but it could even have a beneficial one.  Indeed, in uncovering this defense of Rashi we may discover a fascinating and fundamental concept that is applicable to us all.

Let us note that back in Parshas Behaalos’cha, Moshe Rabbeinu spoke to Hashem of the difficulties of carrying the burden of Klal Yisroel. Moshe said, "Was I the one who was pregnant with this nation?  Did I give birth to them that you said to me, 'Carry them in your bosom as a nursing woman carries her infant?'"  This posuk indicates that at some point in the past, Hashem had told Moshe that it was incumbent upon him to carry Klal Yisroel "in his bosom as a nursing mother carries her infant."  Rashi asks, "Where in the Torah do we find any posuk that mentions that Hashem commanded Moshe to carry Klal Yisroel in his bosom as a nursing mother carries her infant?"  Rashi answers that we do find such a posuk; it was at the time when Hashem charged Moshe and Aharon in regard to their leadership of Klal Yisroel.  What was this charge?  "Accept upon yourselves the leadership of Klal Yisroel even if they will stone you and embarrass you."

This is mystifying.  How does Rashi answer his question?  Rashi's question was, “Where do we find in the Torah that Hashem told Moshe to carry Klal Yisroel in his bosom?” Rashi answers that Hashem charged Moshe to accept his position of leadership over Klal Yisrael even if they were to stone or embarrass him.  Is there any way to understand that the acceptance of this leadership position even if he were to be stoned, can be equated with carrying them in his bosom?

Perhaps we can say that Rashi does mean to say that these two statements are in reality synonymous.  The charge for Moshe to accept leadership over Klal Yisroel, even if he were to be stoned or embarrassed, means that Moshe's love for Klal Yisroel must be so deep-rooted and all-encompassing that he must be able to tolerate them no matter how much they disobey him.  He must love them for what they are, not for what they do.  He must love his nation like a mother who loves her child and carries it against her bosom.  He must love Klal Yisrael unconditionally and unwaveringly, and at all times.  The charge that Hashem gave Moshe to accept leadership over Klal Yisrael, without regard to how troublesome and rebellious they will be, is in essence saying that his love for them must be absolute, as deep as a mother's innate love for her infant.  If this is true then Rashi answers his question beautifully.

With this explanation of Rashi in Parshas Behaalos’cha, we can now return to our original Rashi in Parshas Pinchas and answer the Ramban's very difficult question.  The Ramban suggests that mentioning Klal Yisroel's weaknesses and deficiencies in their very presence is neither prudent nor wise and will psychologically affect them in a very negative way.  We can now say that Rashi does not really mean that the consequence of Moshe's charge to Yehoshua was to reveal to him Klal Yisroel's faults.  If this is the case, Rashi would readily agree with the Ramban that this suggestion would only serve to produce negative results.  Rather, as Rashi explained in Parshas Behaalos’cha that Moshe's charge to Yehoshua was that he must love his people so intensely that it must be similar to the love a mother has for her infant child, whom she carries in her bosom.  He must love Klal Yisrael despite their shortcomings.  He must love them even when they are troublesome and rebellious.

This charge to Yehoshua, the nation's new leader – to love his people with intense love – was made in the presence of the entire Klal Yisroel.  Perhaps the reason for this public declaration was that if Klal Yisroel would see and hear that the charge to their new leader was to love them so deeply, with an unconditional love, this in turn would benefit Klal Yisroel by strengthening their very own dedication, devotion and love for their new leader.  Thus, the Ramban's probing question on Rashi has been answered.

May we realize that this charge to intensely “love thy flock” has been apparent throughout all the generations, as in our very own generation today, and has been consistently practiced by the true Gedolei HaTorah, the leaders of Klal Yisroel.  Their care and concern are very deep-rooted.  Their love for us transcends any deeds or actions that we, their nation, may perform.

May we be zocheh to recognize and appreciate the selflessness, care, concern and love of the Gedolei HaTorah for their people.  May this in turn inspire us to strengthen our own dedication and devotion in following their leadership, guidance, direction and vision. Amen.