What Does It Mean To Be A Leader?
Mishna Avot 5:13
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| There are four types of charity givers. One who wishes to give, but that others should not give: their eye is evil towards that which belongs to others; One who wishes that others should give, but that they themselves should not give: their eye is evil towards that which is their own; One who desires that they themselves should give, and that others should give: they are pious; One who desires that they themselves should not give and that others too should not give: they are wicked. [translation by USCJ, edited for gender neutrality] |
ארבע מדות בנותני צדקה הרוצה שיתן ולא יתנו אחרים עינו רעה בשל אחרים יתנו אחרים והוא לא יתן עינו רעה בשלו יתן ויתנו אחרים חסיד לא יתן ולא יתנו אחרים רשע:
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Suggested Discussion Questions
1. What do you feel about the connection between a leader's giving of tzedakah and others' giving of tzedakah?
2. How might this extend to other responsibilities of a leader?
Babylonian Talmud, Kiddushin 40b
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| Rabbi Tarfon and some elders were reclining in an upper chamber in the house of Nitza in Lod when this question came up: Which is greater, study or action? Rabbi Tarfon spoke up and said: Action is greater. Rabbi Akiva spoke up and said: Study is greater. The others then spoke up and said: Study is greater because it leads to action. [Soncino translation] |
וכבר היה רבי טרפון וזקנים מסובין בעלית בית נתזה בלוד, נשאלה שאילה זו בפניהם: תלמוד גדול או מעשה גדול? נענה רבי טרפון ואמר: מעשה גדול, נענה ר"ע ואמר: תלמוד גדול, נענו כולם ואמרו: תלמוד גדול, שהתלמוד מביא לידי מעשה.
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Suggested Discussion Questions
1. How might you define the word "action" in this context?
2.Do you think study or action is more important? Why?
3. How does this text relate to Jewish social justice?
Exodus Rabbah 27:9
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| As long as one is but an ordinary scholar, he has no concern with the congregation and is not punished [for its lapses], but as soon as he is appointed head and dons the cloak [of leadership], he must no longer say: ‘I live for my own benefit, I care not about the congregation,’ but the whole burden of the community is on his shoulders. If he sees a man causing suffering to another, or transgressing, and does not prevent him, then he is held punishable. The Holy Spirit then exclaims, “‘My son, if you have become surety for your neighbor’- you are responsible for him, because ‘you have shaken hands on behalf of a stranger’” (Proverbs 6:1). The Holy Blessed One says to him: “‘You [by assuming office] have placed yourself in the arena’, and he who places himself in the arena stands either to fail or win. We two stand in the arena; either you prevail or I.” [Soncino translation] |
כל הימים שאדם חבר לא איכפת לו בצבור ואינו נענש עליו, נתמנה אדם בראש ונטל טלית לא יאמר לטובתי אני נזקק לא איכפת לי בצבור אלא כל טורח הצבור עליו, אם ראה אדם מעביר בייא על חבירו או עובר עבירה ולא ממחה בידו הוא נענש עליו, ורוח הקדש צווחת בני אם ערבת לרעך, אתה ערב עליו תקעת לזר כפיך, אמר לו הקב"ה אתה הכנסת עצמך לזירה, ומי שהוא מכניס עצמו לזירה או ניצוח או נוצח, א"ל הקב"ה אני ואתה עומדים בזירה או נצחת או נצחתי.
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Suggested Discussion Questions
1. What does this text say about the responsibility of leaders?
2. In what ways can leaders help their community be more involved in acts of justice?
3. In what ways are you a leader? In what ways could you be?
Midrash Tanhuma, Mishpatim 2
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| If a person of learning participates in public affairs and serves as judge or arbiter, he gives stability to the land... But if he sits in his home and says to himself, “What have the affairs of society to do with me?... Why should I trouble myself with the people’s voices of protest? Let my soul dwell in peace!”—if he does this, he overthrows the world. [translation by Hazon] |
מַלְכָּהּ שֶׁל תּוֹרָה, בְּמִשְׁפָּט שֶׁהוּא עוֹשֵׂה, מַעֲמִיד אֶת הָאָרֶץ... אִם מֵשִׂים אָדָם עַצְמוֹ כִּתְרוּמָה הַזּוּ שְׁמוּשְׁלֶכֵת בְּזָוִיוֹת הַבָּיִת וְאוֹמֵר: מָה לִי בְּטוֹרַח הַצִּבּוּר ?מָה לִי בְּדִינֵיהֶם? מָה לִי לִשְׁמוֹעַ קוֹלָם? שָׁלוֹם עָלֶיךָ נַפְשִׁי! הֲרֵי זֶה מַחֲרִיב אֶת הָעוֹלָם.
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Suggested Discussion Questions
1. When do you sit at home instead of choosing to stand up and make a difference? Why do you make that choice?
2. What does this text say about the relationship between leadership and responsibility? Do you think the text is right? Why or why not.
Abraham Joshua Heschel, Telegram to President John F. Kennedy, June 16, 1963
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I look forward to privilege of being present at meeting tomorrow at 4 p.m. Likelihood exists that Negro problem will be like the weather. Everybody talks about it but nobody does anything about it. Please demand of religious leaders’ personal involvement not just solemn declaration. We forfeit the right to worship God as long as we continue to humiliate Negroes. Churches and synagogues have failed. They must repent. Ask of religious leaders to call for national repentance and personal sacrifice. Let religious leaders donate one month’s salary toward fund for Negro housing and education. I propose that you Mr. President declare state of moral emergency. A marshal plan for aid to Negroes is becoming a necessity. The hour calls for high moral grandeur and spiritual audacity.
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Suggested Discussion Questions
1. What does it mean to have high moral grandeur and spiritual audacity? Do you know any leaders who do?
2. Are there issues as pressing to you as this issue was to Heschel? What action is taking place to bring about change? What actions will you take?
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