STRIVING TOGETHER

It is somewhat of an understatement to say that South Africa is in the midst of a leadership crisis. With all of the shenanigans going on following the recent watershed elections in which the ANC lost 17% of their support, the average citizen might easily be excused for harbouring significant doubts about the future of the Republic. My feeling is that there is a significant “disconnect” between politicians and their constituents.  This is manifest in various areas including service delivery, the rule of law, prioritisation of government spending, free tertiary education and public health. Leaders, and the people they are responsible for, are consistently on a “different page” regarding these and many other issues.

It is precisely this lack of meeting of minds that the Torah addresses in a short passage in this week’s parsha (Bamidbar 5:1-4): “Hashem spoke to Moshe, saying, “Command the Children of Israel that they shall expel from the camp everyone with tzaraat, everyone who has had a zav – emission, and everyone who has become impure through contact with a human corpse. Male and female alike shall you expel, to the outside of the camp shall you expel them, so that they should not contaminate their camps, among which I dwell.”  The Children of Israel did so: They expelled them to the outside of the camp, as Hashem had spoken to Moshe – so did the Children of Israel do.” Rashi notes that there were three distinct camps in the wilderness: the Tabernacle, the Camp of the Levites who dwelt immediately around the Tabernacle and the camp of the Israelites who dwelt on all four sides of the Tabernacle. Certain forms of impurity required the afflicted person to avoid the Tabernacle, others the Tabernacle and the camp of the Levites and yet others, all three camps. The impure individual would have to remain outside of the relevant camp until he/she had become pure again.

Rabbi Zalman Sorotzkin (Lithuania and Israel, 1881-1966 in Oznayim LaTorah) extracts an important message from this passage. He writes that there are concerned people within the Jewish nation who, when they see sin and transgression in their communities, will approach the rabbi and demand he acts. Whether the problem is public desecration of Shabbat, lack of observance of kashrut or any other breach in the wall of the Torah and the mitzvoth, these individuals will be outraged and demand that their spiritual leader remove such “impurity” from their midst. Moved and motivated by their testimony, the rabbi then suggests that they accompany him to confront the culprits to warn them not to repeat their behaviour, and should they not repent, they will be subject to the penalties prescribed by the Torah. It is at this point that the so-called pious zealots take a step back. “That is not our duty”, they tell the rabbi, “we have fulfilled our obligation by informing you of the problem, now it is your duty to act!” Faced with such an attitude, the rabbi would be wise to remind them of God’s words to Moshe: “Command the Children of Israel that they shall expel from the camp…” God did not command the Children of Israel to tell Moshe to expel the impure people from the camp. How could he? As great as he was, he was but a single person and it was highly unlikely that the impure Israelites would heed his words. 

The Torah concludes this section with the emphatic statement that, “The Children of Israel did so: They expelled them to the outside of the camp, as Hashem had spoken to Moshe- so did the Children of Israel do.” As much as it was Moshe’s obligation to remove evil from the midst of the camp, this was only possible with the support of the nation. They had to rally to his call and implement his rulings. Consider, writes Rabbi Sorotzkin, the terrible sin of the golden calf. Moshe descended Mt Sinai and discovered a people filthy with the sins of idolatry, sexual immorality and even murder. He had to judge them and issue sentences for their crimes. But he was powerless to act until he announced (Shmot 32:26), “Whoever is for Hashem, join me!” following which the Tribe of Levi rallied to his call and helped him to deal with the transgressors. A nation might possess the greatest legal code and constitution and be blessed with the finest leaders, but if the population fail to carry out the laws of the land, then all is for naught for there can be “no king without a nation.” Moshe and the Levites were “on the same page” and thus they could successfully quell the rebellion in the camp.

The law of expelling impure people and the biblical story of the golden calf should serve as precedents for the relationship of rabbinical leaders and laypeople. They should work in partnership to achieve their goals, which are essentially the spiritual growth of the community. The Chofetz Chaim (Rabbi Yisrael Meir HaCohen Kagan, Lithuania, 1838-1933) addressed this issue in his booklet Chomat Hadat (the Wall of the Religion, first published in 1905). In chapter six, the Chofetz Chaim offers practical advice on how to improve the Jewish life in a community. His words were penned at a time when traditional Jewish values and Torah observance were under attack both from without and within the Jewish community. There were several movements vying for the minds and hearts of the young, including Socialism, Communism, secular Zionism and Enlightenment. People were leaving traditional observance in their droves. He discusses the importance and necessity of good primary schooling for children, yeshivot for older boys, learning groups for laypeople, proper management of kosher food production and improved mikveh facilities. He suggests ideas for appropriate curricula and encourages teachers to celebrate their students’ achievements by holding regular siyumim, parties, on the conclusion of sections of the curriculum. He then ends with a caveat: “In days gone by the rabbi of the town could implement all of these plans by himself. But today, as a result of our many sins, the authority of the rabbi has been diminished and he cannot bring his plans to fruition without the assistance of the committed and pious laypeople. Therefore it is also their obligation to help in these matters. Moreover, wherever such laypeople see a need for improvement, they should enlist the rabbi as a partner and place the matter under his authority and by so doing they will achieve success.”

If that was the case at the turn of the 20^th century, it is certainly the case today when the Jewish people are faced with mass ignorance, apathy and assimilation. Rabbis, lay leaders and congregants should work together to stem the tide. A rabbi can only account for one man in a minyan – he needs at least another nine men. A rabbi (or rebbitzen, of course!) can prepare a fantastic shiur, but he needs students to teach. Shul management can plan a great event, be it a Purim party or lecture with a visiting scholar, but it will only be successful if the community supports it. I would add that laypeople should not wait for the rabbi or the committee to come up with programming. They should come forward with ideas and suggestions and then assist in bringing them to fruition. We are all partners in the great project of Judaism. May Hashem continue to bless our endeavours on behalf of the community for many years to come.

Lee, Chani Merryl and Naomi join me in wishing you Shabbat Shalom!   Rabbi Liebenberg

Link to Rabbi’s YouTube message for Shabbat: https://www.youtube.com/watch?v=50BjmCG0nOY&t=12s