Category: Focus on What We Teach (Winter 2004)

The Mishnah (Ta’anit 1, 4) observes that when the autumn rains are delayed, ‘singular individuals’ (yehidim) begin to fast. The Talmud (Ta’anit 10b) assumes that these ‘singular individuals’ come from among talmidei hakhamim and distinguishes between a ‘yahid’ and a ‘student’ (talmid). ‘Who is a yahid and who is a talmid? A yahid is one who is worthy of being appointed as a leader of the community. A talmid is one who, if asked an halakhic question, can answer ‘even from [the relatively obscure] Massekhet Kallah.’ The Ritva (ad loc.) notes that there are two ways of looking at the significance of proficiency in the extra-Talmudic tractate Kallah. It could indicate simple breadth of knowledge or, that the talmid’s knowledge is significant because this tractate was rarely studied.

This Talmudic discussion generates three distinct categories – communal responsibility, breadth of knowledge, familiarity with the unfamiliar. It seems to me that, taken together, these constitute a powerful recipe for Jewish leadership.

Any claim to Jewish leadership must be predicated upon extensive knowledge, even from Massekhet Kallah. While charisma and vision are important, unless one has grounded his/her natural talents in study, they will remain superficial. Indeed, the absence of intellectual and moral grounding, especially in the case of charismatic leaders, can lead to personal corruption and to the corruption of others. Without the broadest scope of knowledge, including both Torah knowledge and the full panoply of science and humanities, one cannot honestly hope to confront, evaluate and conscientiously respond to life’s challenges and quandaries.

The Talmud’s reference to the obscure Massekhet Kallah also suggests that a true leader is never satisfied with the curricular norm. He strives to master neglected subjects and books in order to attain new, inspiring vistas and insights. The willingness to go the proverbial ‘extra mile’ is the hallmark of a leader, both in his preparation and performance.

It is interesting to note that the Talmud insists on referring to one who has mastered every facet of the Torah, as a ‘student.’ The word hints, of course, at the need for ‘life-long learning.’ More importantly, it conveys the clear message that study must inculcate humility, and that a Jewish leader who studies in the Jewish tradition must be infused with humility. A genuine learning process, especially of Torah, reveals the infinite nature of wisdom. Confronting the infinity of wisdom generates a humility that protects one against the shallowness of charisma without substance.

Being a talmid, however, does not make one a yahid, a singular individual, who is worthy of being appointed as a leader of the community. Two characteristics set him apart. The yahid cannot close himself off from the community, from the world in which he lives. His extensive knowledge must draw him close to others, not to see himself as superior. He must cultivate sensitivity to the needs of his people and anticipate them, even before they feel them. After all, the yahid starts to fast and pray for rain just a few days after the rains should have arrived. He senses intuitively that danger is lurking and he works to avert it. His soul is one with that of his community.

Finally, Rabbi Joseph B. Soloveitchik commented that the yahid must demonstrate personal heroism. Leadership is heroic, requiring self-sacrifice, and often bringing suffering in its wake. The yahid may face stiff, ferocious opposition as he strives to do what is right. And while the demanded humility will modulate his course, it must not lead to paralysis and prevent him from following the vision he formed based on his learning. Confidence in one’s vision, humility and a sense of communal responsibility are the three pillars upon which Jewish leadership rests.