Parashat “Beha'alotcha,” the third portion in the Book of Numbers, spanning from the beginning of chapter 8 through verse 16 of chapter 12, deals with organizing the journey toward the Land, addressing social challenges, and establishing laws and regulations for the continued building of society. Among its themes are the preparation of the Levites (the religious leadership) for sacred service, the strengthening of Moses’ leadership through the inclusion of his father-in-law Jethro (called Hobab son of Reuel in this portion), and the institution of the Second Passover for those who missed the first.
In these reflections, I will try to portray a kind of leadership different from the one familiar to us in Israel these days, leadership that works for the good of all, because in the second year after the Exodus from Egypt, what the former slaves most needed was unity and the construction of a people.
Now that I have intrigued you, my advice is: go read the text.
In the second year of their wanderings, the Israelites reach the stage of preparing for their journey to Canaan, and various issues arise that require solutions. Moses, the undisputed yet challenged leader, pressured by the people, attempts to create hierarchy and order within the mixed multitude he leads.
The beginning of the portion focuses on the Levites, the sacred servants who are meant to be free of blemish: “Thus you shall set the Levites apart from the Israelites, and the Levites shall be Mine. Thereafter the Levites shall be qualified for the service of the Tent of Meeting, once you have purified them and designated them as an elevation offering.” (Numbers 8:14–15) Pure and in complete transparency, leadership by example, so that their authority would stem from their deeds rather than from their role or title.
Moses, too, faces harsh complaints about the people’s living conditions. In his distress, he cries out for help, and God sends powerful and frightening signs to reinforce Moses’ leadership.
Yet Moses himself does not rely solely on divine backing. Preparing for the future, he builds a shared and supportive leadership from among the elders of the people and even invites his father-in-law Jethro to join the leadership: “Moses went out and reported GOD’s words to the people. He gathered seventy of the people’s elders and stationed them around the Tent” (Numbers 11:24).
Moses demonstrates for us a kind of leadership we have forgotten in recent years in our land. In such an ancient era, long before the development of democracy, when people knew only absolute rule, as they had experienced in Egypt, Moses proves his ability to cooperate with other worthy leaders without fear.
Moses devoted his life to the role entrusted to him and strove with all his might to succeed in it, not to glorify his own name. His humility and willingness to rely on the wisdom of others helped build the leadership that is admired to this day.
This is the moment to remember: Moses slept on the ground, together with the people. He walked on foot alongside everyone else. He did not build himself a luxurious “royal litter” in order to elevate and exalt himself above others.
Another institution established in this portion is the “Pesach Sheni” introduced due to popular demand. Since some among the people had missed the first Passover celebrated in the wilderness because of ritual impurity or other reasons, they insisted on experiencing the holiday.
This was a central festival and a crucial milestone in the formation of the people who had left Egypt, celebrated for the first time in history during the second year after the Exodus. After discussion and full agreement among those involved, the Second Passover was established, observed exactly one month later.
“But there were some who were impure by reason of a corpse and could not offer the passover sacrifice on that day. Appearing that same day before Moses and Aaron, those affected said to them, “Impure though we are by reason of a corpse, why must we be debarred from presenting GOD’s offering at its set time with the rest of the Israelites?” (Numbers 9:6-7) “Speak to the Israelite people, saying: Regarding anyone—whether you or your posterity—who is defiled by a corpse or is on a long journey and would offer a passover sacrifice to GOD: They shall offer it in the second month, on the fourteenth day of the month, at twilight. They shall eat it with unleavened bread and bitter herbs” (Numbers 9:10–11).
From this we learn that Moses’ general tendency was to include the “different” within the people, to make room for those on the margins, the “others.” Moses aspired to unity, not uniformity that excludes anyone who does not fit the broad average. He stretched the boundaries of who is considered part of “the people.”
From these emphases we learn what constructive leadership is, what fair leadership is: leadership in which grievances can be heard and solutions can be found that are inclusive and enabling. We learn about humility in leadership for the benefit of the entire people.
Other episodes in the portion further highlight norms of equality, such as the Passover laws applying to everyone, Jews and non-Jews alike, who live within the same society.
The aspiration to create an egalitarian society, in which every person has a place, must remain alive within us today, because this is precisely our formative foundation. It is our DNA.
Unlike in those ancient times, we choose our leaders. The burden of proof rests upon us.
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Rabbi Dubi Avigur, a humanistic Rabbi, lives in the Galil, is a member of the board of Rabbis for Human Rights and also serves on the board of "Lilach: to live and die with honor". He is a social activist, primarily in Arab-Jewish relations and Human Rights.
In these reflections, I will try to portray a kind of leadership different from the one familiar to us in Israel these days, leadership that works for the good of all, because in the second year after the Exodus from Egypt, what the former slaves most needed was unity and the construction of a people.
Now that I have intrigued you, my advice is: go read the text.
In the second year of their wanderings, the Israelites reach the stage of preparing for their journey to Canaan, and various issues arise that require solutions. Moses, the undisputed yet challenged leader, pressured by the people, attempts to create hierarchy and order within the mixed multitude he leads.
The beginning of the portion focuses on the Levites, the sacred servants who are meant to be free of blemish: “Thus you shall set the Levites apart from the Israelites, and the Levites shall be Mine. Thereafter the Levites shall be qualified for the service of the Tent of Meeting, once you have purified them and designated them as an elevation offering.” (Numbers 8:14–15) Pure and in complete transparency, leadership by example, so that their authority would stem from their deeds rather than from their role or title.
Moses, too, faces harsh complaints about the people’s living conditions. In his distress, he cries out for help, and God sends powerful and frightening signs to reinforce Moses’ leadership.
Yet Moses himself does not rely solely on divine backing. Preparing for the future, he builds a shared and supportive leadership from among the elders of the people and even invites his father-in-law Jethro to join the leadership: “Moses went out and reported GOD’s words to the people. He gathered seventy of the people’s elders and stationed them around the Tent” (Numbers 11:24).
Moses demonstrates for us a kind of leadership we have forgotten in recent years in our land. In such an ancient era, long before the development of democracy, when people knew only absolute rule, as they had experienced in Egypt, Moses proves his ability to cooperate with other worthy leaders without fear.
Moses devoted his life to the role entrusted to him and strove with all his might to succeed in it, not to glorify his own name. His humility and willingness to rely on the wisdom of others helped build the leadership that is admired to this day.
This is the moment to remember: Moses slept on the ground, together with the people. He walked on foot alongside everyone else. He did not build himself a luxurious “royal litter” in order to elevate and exalt himself above others.
Another institution established in this portion is the “Pesach Sheni” introduced due to popular demand. Since some among the people had missed the first Passover celebrated in the wilderness because of ritual impurity or other reasons, they insisted on experiencing the holiday.
This was a central festival and a crucial milestone in the formation of the people who had left Egypt, celebrated for the first time in history during the second year after the Exodus. After discussion and full agreement among those involved, the Second Passover was established, observed exactly one month later.
“But there were some who were impure by reason of a corpse and could not offer the passover sacrifice on that day. Appearing that same day before Moses and Aaron, those affected said to them, “Impure though we are by reason of a corpse, why must we be debarred from presenting GOD’s offering at its set time with the rest of the Israelites?” (Numbers 9:6-7) “Speak to the Israelite people, saying: Regarding anyone—whether you or your posterity—who is defiled by a corpse or is on a long journey and would offer a passover sacrifice to GOD: They shall offer it in the second month, on the fourteenth day of the month, at twilight. They shall eat it with unleavened bread and bitter herbs” (Numbers 9:10–11).
From this we learn that Moses’ general tendency was to include the “different” within the people, to make room for those on the margins, the “others.” Moses aspired to unity, not uniformity that excludes anyone who does not fit the broad average. He stretched the boundaries of who is considered part of “the people.”
From these emphases we learn what constructive leadership is, what fair leadership is: leadership in which grievances can be heard and solutions can be found that are inclusive and enabling. We learn about humility in leadership for the benefit of the entire people.
Other episodes in the portion further highlight norms of equality, such as the Passover laws applying to everyone, Jews and non-Jews alike, who live within the same society.
The aspiration to create an egalitarian society, in which every person has a place, must remain alive within us today, because this is precisely our formative foundation. It is our DNA.
Unlike in those ancient times, we choose our leaders. The burden of proof rests upon us.
----------------------------------------------------------------------------------------------
Rabbi Dubi Avigur, a humanistic Rabbi, lives in the Galil, is a member of the board of Rabbis for Human Rights and also serves on the board of "Lilach: to live and die with honor". He is a social activist, primarily in Arab-Jewish relations and Human Rights.