Menachem Persoff

BY MENACHEM PERSOFF Special Projects Consultant, OU Israel Center mpersoff@ou.org

The Art Of Leadership

Nowadays, we are often mistrustful of our leaders – because they often let us down. We might also believe that they acquired their leadership roles, not based on qualification, but on nepotism, “protectzia,” or some other nefarious antecedent. Our skepticism, of course, is not a new phenomenon: We can trace it all the way back to this week’s Parsha.

The appointment of Bezalel as the chief artisan of the Mishkan is a case in point. G-d called Bezalel by name and filled him with the spirit of Hashem in “in all manner of workmanship.” Notably, Bezalel’s divine appointment as related to Moshe is preceded by the term “See!”

When Moshe later recounts Bezalel’s lofty position to the people, he also employs the expression “See!” Which leads us to ask why was it necessary for both Hashem and Moshe to employ a seemingly redundant imperative term, by way of introduction to Bezalel’s appointment?

Following Nechama Leibowitz, the term “See!” alerts the listener for whom it was especially important to clarify that the appointment of Bezalel was divine. For suspicions and criticisms of Bezalel’s appointment were just around the corner.

The first cause for suspicion, to cite Ramban, was that the people found it incredible that such a talented artisan could exist in the first place. For where would a previous slave ever have acquired such multifarious talents?

Then the people had every reason to suspect Moshe (the king) whose appointees

were all from his clan: The Leviyim, Aharon and his sons, Eliezer (Prince of the House of Levi), and the sons of Kehat (bearers of the Mishkan). Those appointments did not go smoothly as Korach’s rebellion indicates: The people would naturally suspect that favoritism was at play.

The people would then ask: “How come Bezalel’s appointment was made without our being consulted?” The Talmud, however, relates that Hashem first consulted Moshe and, having received Moshe’s consent to Bezalel’s appointment, G-d then advised Moshe to likewise consult with the people (cf. Berachot 55a).

The force of the term “See!” is thus an entreaty to the receiver of the message to “see” in the sense of inquiring, discerning, and deciding. Hashem seeks Moshe’s agreement and Moshe, in turn, seeks the cooperation of the people. By doing so, Moshe also preempted the inevitable grumblings and petty criticisms; he allayed the people’s suspicions.

Specifically, because people suspect the intentions of those in office, Chazal teach that public servants should strive to be beyond suspicion. Thus, so that the people should not say, “What do you expect of the man in charge of the Mishkan [and of] talents of silver and gold…that he should not be rich!?” (Midrash Tanchumah), Moshe gave an account to the very last shekel of the income accrued in the Mishkan.

Shabbat Shalom!

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