Take Me to Your Leader

After the story of the Bnos Tzelafchad, Hashem tells Moshe Rabbeinu to ascend Har HaAvirim and view Eretz Yisroel, for he would not live to enter the land himself. The next part of the Sedra beings with a Passuk seems very similar to many others in the Torah, but, as the Ba’al Haturim points out, is wholly unique: “VaYibar Moshe El Hashem Leymor.” Moshe speaks to Hashem, and essentially insists that Hashem appoint a successor—someone to lead Klal Yisroel after the death of Moshe Rabbeinu. Hashem accedes to this request, and instructs Moshe to install Yehoshua as the next Manhig Yisroel.

The Ohr HaChaim Hakadosh points out that the way in which Moshe made his request is interesting for a number of reasons.

First, Moshe refers to Hashem as “Hashem Elokei HaRuchos,” an uncommon title for the Borei Olam. As we know, there are many names of Hashem, known as Kinuym, each of which expresses a different Middah or characteristic of Hakadosh Baruch Hu. Why in this case did Moshe Rabbeinu seek to appeal specifically to the Middah of Hashem expressed in the Kinuy of “Elokei HaRuchos”?

Second, Moshe requests a leader “Asher Yavo Lifneihem V’Asher Yavo Lifneihem,” again, an uncommon phraseology. Although the Ohr HaChaim does not mention this, it is also interesting to point out that this was the singular qualification that Moshe Rabbeinu mentions for his leader: that he be able to fulfill the dictate of “Asher Yeitzei Lifneihem V’Asher Yavo Lifneihem.” However we understand this quality, we must also understand why it was this only one that Moshe mentions—surely there are many criteria for such an important position.

Lastly, and perhaps most pressing, the Ohr HaChaim points out that Moshe ends his request with the words: “V’Lo Sihiyeh Adas Hashem K’Tzon Asher Ain Lahem Roeh”. Moshe seems to be saying that he asks for this successor so that Klal Yisroel will not cast about leaderless—like sheep without a shepherd. Why would Moshe expect that Hashem would allow that to happen? To the extent that Klal Yisroel needs a leader, why wouldn’t Hashem provide one even if Moshe Rabbeinu did not request one? Was Moshe really worried that Hashem would allow us to wander without direction?

While the Ohr Hachaim of course answers all of his questions with insight befitting his classic approach, I would like to offer another explanation that can perhaps serve as an important lesson to us all. Moshe Rabbeinu describes the role of the new Manhig whom he seeks to install, as “Asher Yetzei Lifneihem V’Asher Yavo Lifneihem’. Taken literally, these words mean that the leader will enter and exit in front of the people, but clearly this cannot be the real meaning of this phrase. These words are however similar to words that Moshe Rabbeinu himself uses later on in the Torah.

In Parshas Vayelech, Moshe speaks to Klal Yisroel on the day that he is meant to ultimately be Niftar, and he says: “Ben Meah V’Esrim Shanah Anochi Hayom, Lo Uchal Od L’Tzeis V’Lavo.” Here too Moshe refers to his responsibilities to the Klal as L’Tzeis V’Lavo, and explains that, apparently due to his age, he can no longer fulfil this role.

We see that then that the capacity of L’Tzeis V’Lavo is central to the role of a Manhig, and that once he cannot carry out this portion of his duties he must give leadership over to another. But the question remains: what is the nature of this responsibility? How does a leader carry out the dictum of L’Tzeis V’Lavo?

The Ibn Ezra, among others, offers an interesting definition of these words. He explains that they refer to the role a leader takes in warfare. A true leader, as we know, leads the charge, riding at the head of his army and leading them back home, be it in victory or defeat. Thus, the nature of L’Tzeis V’Lavo is defined as the ability to lead Klal Yisroel in war—once Moshe Rabbeinu was unable to do so, he gave leadership over to Yehoshua who was better able to do so.

It would seem from the explanation of the Ibn Ezra that when Moshe Rabbeinu requested that Hashem appoint a successor “Asher Yetzei Lifneihem V’Asher Yavo Lifneihem” he was listing only a physical condition—that the new Manhig be fit and able to lead the nation in war. We would assume, however, that Moshe Rabbeinu would be concerned for the spiritual wellbeing of Klal Yisroel, and that they be led by someone capable of being a Manhig Ruchni, so to speak. Why then would he focus on the physical task of L’Tzeis V’Lavo?

Perhaps, however, we can explain these words on the level of Drush. Chazal in numerous places render the word “Milchama” as relating not only to physical warfare against our enemies, but to the Milchemes HaYetzer—the ongoing battle that we wage with our Yetzer Harah. The Alshich Hakadosh, for example, explains that when the Torah says “Ki Seitzei LaMilchama” it refers exactly to these two types of warfare—referred to as the “Milchemes Goy B’goy” and the “Milchemes Adam V’Yetzer.” Both types of war are equally dangerous, but the benefits of victory in the Milchems HaYetzer are all the more sweet.

Perhaps when Moshe Rabbeinu referred to the idea of L’Tzeis V’Lavo, both in our Parsha and later in Parshas Vayelch, he was speaking of the role that the leader of Klal Yisroel plays in the Milchemes HaYetzer. Upon learning that he was soon to pass from this world, Moshe Rabbeinu spoke to Hashem, seeking to ensure that he would indeed be replaced by someone who was fit to lead Klal Yisroel in the Milchemes HaYetzer, “Asher Yetzei Lifneihem V’Asher Yavo Lifneihem.”

That this was the chief concern of Moshe Rabbienu, and his ultimate goal in requesting a leader for Klal Yisroel, is evident from the fact that he later told Klal Yisroel that he could no longer be their leader for the simple reasons that “Lo Uchal Od L’Tzeis V’Lavo”.

Rashi there points out that Moshe Rabbeinu was not stricken by old age or incapacitated, indeed the Torah attests that Moshe Rabbeinu was in perfect health at the time of his Petirah: “Lo Kahasa Eyno V’Lo Nas Leicha”. If Moshe was not affected by old age, however, why would he no longer be able to serve the role of L’Tzeis V’Lavo?

Keeping in mind the central role of the Manhig Yisroel however, as established by Moshe Rabbeinu himself, the reason becomes apparent.

There are a number of Medrashim that address the common instinct for one to say “if I lived in a Dor with Tzaddikim like those of yesteryear, I would be a better person”, or to Chas V’Shalom debase the Tzaddikim of his own generation by comparing them unfavorably to those who proceeded them. Chazal tell us however, that this is improper, “Ain Lecha Leylech Ella Etzel Shofet SheHaya B’Yamav”, that we can connect only to the Shoftim, the Gedolim, who are alive in our own times.

R’ Chaim Shmulevitz explains that this is true not because our generation is perhaps not worthy of the Gedollim of previous Doros, but rather because those Gedolim are not connected to our Dor. He cites a Medrash that says that if Aharon HaKohen were alive in the days of Yehoyada, he would pale in comparison to Yehoyada—because Aharon’s strengths and abilities were meant for his own Dor, and Yehoyada to his own.

Similarly, the Gemarah tells us that when Choni HaMagal awoke from his slumber, he entered the Bais Medrash and heard people talking about someone from a previous Dor, named Choni Hamagal, who was able to answer any question posed in the Bais Medrash. He exclaimed that he was in fact Choni HaMagal but was unable to convince those gathered and asked Hashem to take his life out of despair. R’ Chaim asks: why didn’t Choni just answer their questions, this would surely prove that he was indeed Choni Hamagal? He explains that this was impossible because being that Choni Hamagal was not the “Shofet Shebiyamehen”, he was not connected to that Dor, and could not answer their questions—his answers would not “speak to them”, so to say.

As Moshe Rabbeinu confronted the end of his life, he was concerned only with the future of Klal Yisroel, and their ability to be successful in their ongoing Milchemes HaYetzer. He therefore turned to Hashem using the Kinuy of Elokei HaRuchos—the Shem Hashem that refers to His ability to peer into the hearts and minds of every human being, to understand what is occurring in the deepest recesses of our souls. Moshe asked Hashem to appoint a ruler who could adequately connect to Klal Yisroel, and assist them in their battles against the Yetzer Harah, the nature of which could really only be known to the Elokei Haruchos.

Perhaps this can also help us understand the reason that Moshe made this request in the first place. As the Ohr HaChaim points out, it would be strange for Moshe to assume that Hashem would not worry about the wellbeing of Klal Yisroel and the need for a new Manhig. Moshe knew, however, that following his term as Manhig, it may be difficult for Klal Yisroel to accept a new leader—after all no one could possibly replace Moshe Rabbeinu himself.

Moshe therefore made sure to stress that the purpose of the Manhig was L’Tzeis V’Lavo, to lead us in our Milchemes HaYetzer, to wage war against the Yetzer Harah. He wanted Klal Yisroel, then and now, to know that because each Dor faces new challenges and new battles, we are sent our own Gedolim who are tailored to our generation. These leaders are given the ability to assist us in our Milchemes HaYetzer in a way that no previous Gadol would be able; our job is to cling to their words and follow their lead—then, and only then can we emerge victorious.