| November 2024
Friends, As this bulletin lands in your mailbox, you are likely anxious like me. If we haven’t already voted early, we’ll go to the polls in a couple of days to choose our next President. According to our traditions, this is our responsibility. In the Babylonian Talmud, Berakhot 55a, the rabbis are in the middle of a discussion about blessings that are not said at any particular time but rather are said in response to experiences or events. At the beginning of the fifth chapter of Berakhot, the Gemara says, “One who sees a place where miracles occurred on Israel’s behalf says, “Blessed [is the One] who performed miracles for our forefathers in this place.” The rabbis ask how we know we are supposed to bless miracles. They use Jethro, Moses’ father-in-law, the high priest of Midian, as proof. In response to Moses recounting all that Adonai had done to bring them out of Egypt, Jethro offers a blessing on this miracle. He says, “Blessed is Adonai who delivered you from the Egyptians, from Pharoah, and from under the hand of the Egyptians.” You may recall as I do that when Jethro comes to Moses and the Israelites in the wilderness, Jethro sees how taxing leadership is for Moses. Jethro advises Moses to teach the Israelites God’s laws and teachings and then find capable leaders who are trustworthy and שֹׂנְאֵי בָצַע, shonei vatza. JPS translates this idiom as ‘men who spurn ill-gotten gain.’ The idiom comprises two words; the first comes from a verb, shoneh, which means to hate, and vatza, a noun meaning that which is gained by violence or injustice. Leaders must have integrity, be trustworthy, and never use violence or trickery to get their way. The rabbis continue their discussion. Through a circuitous route, they also come to the topic of leadership. Rabbi Yitzkak says, “One may only appoint a leader over a community if one consults with the community [and they agree].” A proof offered is the appointment of Bezalel to be the chief artisan directing the construction of the Mishkan (Ex. 35:30). A midrash is provided in which God consults with Moses, asking if Bezalel is suitable. Moses responds that if Bezalel is good enough for You, he is good enough. Nonetheless, God instructs Moses to consult with the people. The people respond to Moses that if Bezalel is suitable in God’s eyes and Moses’ eyes, then he is suitable for them. Leaders can lead only by the consent of the people. Not even God appoints leaders over people who do not have the consent of the people. From these two sources, Jethro’s advice to Moses and the rabbis’ discussion of Bezalel, we are given some insight into what we should expect of leadership and the source of authority for leadership. First, Jethro advised Moses to seek only people of integrity. Ends do not justify means. The leaders we seek must be above reproach, operating from a place of emet, truth, and far from ever using unjust means to achieve one’s ends, and certainly not use means that diminish or harm others. Secondly, we, the people, are essential to choosing a leader. Even God consults Moses and instructs Moses to consult with the people. Not only are we to be consulted about who shall lead us, but we are also obligated to respond to the consultation and give our consent if warranted. Not even God or the most important prophet in our tradition can appoint a leader over us without us. Bottom line, if we haven’t already, we must vote. When we vote, we must use every power at our disposal to choose. We must be informed about who we are voting for, know they are knowledgeable about the tasks they will be asked to perform on our behalf and look for evidence that they are a person of integrity. I thank the Sisterhood Social Justice Committee for lifting up the Religious Action Center’s Every Voice, Every Vote campaign. May all our efforts result in the selection of a President and other officials who work on behalf of all of us to make for a more peaceful, just, and prosperous nation. L’shalom, |