Rabbi Yaakov NeuburgerLeadership Focused on the Individual

As we begin our yearly mourning for Yerushalaim and Bais Hamikdosh, ironically, the parshas hashavua relates Moshe Rabeinu's initial preparations for his own decreed death and his children's subsequent entry into Israel. Moshe counts the people one more time, an event which Rashi likens to a shepherd returning the flock with which he was entrusted. Next we are reminded of the rules that will govern the distribution of the land. Following that, Moshe concerns himself with his own successor, who will lead the conquest and begin to establish and organize tribal territories and cities.

It is here that Moshe gives us a definitive insight into his notion of Jewish leadership. Introducing his request that the next leader be announced, Moshe addresses Hashem as the "G-d of spirits of all people". This uncommon reference to Hashem, according to Rashi, refers to His infinite capacity to relate to everyone's personal needs and stresses. Following Rashi's comment, by addressing Hashem in this way Moshe is advocating that Jewish leaders should, above all else, embody these aspects of Hashem. Thus, Moshe requests that Hashem appoints a person who understands that every individual comes with strengths and weaknesses and who pays attention to individual pursuits and aggravations. Hashem accepts Moshe's concern and appoints Yehoshua by saying that he is a "man in whom there is spirit" which, explains Rashi, is a person who is attuned to the individual makeup and spirit.

All of this in and of itself should not surprise us. After all, Moshe himself is faulted by his father in law for investing himself in the disputes and questions of individual Jews, at a time when others may have developed elaborate strategies for teaching and implementing the newly revealed Torah law. Indeed, according to medrash, Moshe displayed this focus on the individual while still a humble shepherd, running after a runaway sheep, bringing it back to the group, selflessly concerned for its wellbeing on the way.

Nevertheless, we cannot ignore that were we in Moshe's position at this juncture in time, we would, I believe, have vastly different priorities. Would we not be consumed with appointing a military mind who will ably ready the people for the battles ahead; or a wise administrator who will establish a nation of wanderers into an efficient agrarian society; or perhaps a respected sage positioned to address the many spiritual crises that certainly will affect the nascent nation.

Therefore there can be no greater expression of Moshe's commitment to his approach and no greater instruction as to its importance, than to insist with Hashem's consent, when the nation is experiencing formative and altogether new experiences, that the next leader be focused on the individual.

Perhaps Moshe is stressing that ultimately our leaders will be measured by the closeness to Hashem that their charges have achieved. This life long pursuit of "deveikus" (closeness to Hashem) varies from person to person and is crafted by personal challenges and triumphs. Thus one who has been disciplined to see and focus upon the strengths and concerns of others will be invaluable in shaping lives that are meaningful and genuine in their quest for greater spirituality ("ruchniyus").