The Leaders and the Challenge of Vanity

These are the names of the men who must stand with you: for Reuben, Elitzur son of Shedei’ur; [Numbers 1:5]

When the dust settled in the desert encampment, G-d wanted Moses to get down to business and establish a nation. The first order was to conduct a census of those ages
20 to 60. Then, Moses was introduced to the new leadership of Israel, called nesiim, or princes. Each tribe was given a prince, selected by G-d.

The actual duties of the princes are not stipulated in our weekly Torah portion Bamidbar, or “in the desert.” What the commentators suggest is that the leaders of the 12 tribes worked with Moses to register the Jews and complete the census. They also organized military forces. On paper, the tribal militias would come together in a national army to fight their enemies, whether in Sinai or the Land of Canaan.

Virtually none of the names of the princes are recognizable, not having appeared in the Torah until now. But Moses installed them into office and made them responsible to represent their communities as Shlomo Yitzhaki, or Rashi, puts it, “for every important matter.”

How is one groomed for leadership? The Midrash says the princes actually showed their mettle during the dark days in Egypt, when as policemen they tried to shield the Jews from the wicked Egyptian slave masters — at times paying for this with severe beatings. The love and loyalty shown in Egypt made them candidates for leadership soon after the liberation from Pharaoh.

Throughout, the Torah hails the leaders of the tribes. They are mentioned at least five times over the course of four weekly portions. They covered many of the trappings of leadership, a tribal flag, a zone where they would settle or move through the desert, alliances of tribes. They would bring the offerings to the tabernacle and raise contributions for its construction.

These men were the ones summoned from the community as the princes of the tribes of their fathers; they became the heads of the thousands of Israel. [Numbers 1:16]

Just as the Torah completes the list of princes, the text contains something that is jarring. The Hebrew word for “those summoned” contains a broken letter. The letter vav is incomplete, resulting in a different word. Rashi, perhaps not wanting to break the festive mood, fails to acknowledge the defective letter.

But Jacob Ben Asher, who lived more than 200 years after Rashi and known by his work Baal Haturim, responds. Why was the vav, an elongated letter, cut short. The Baal Haturim attributes this to the tribal princes, particularly Shlumiel Ben Tzurishadai, also known as Zimri Ben Saluh, who would bring tragedy on his tribe and the Jewish people by consorting with a Midianite princess. The Hebrew word “for those summoned,” or kruai, would be missing the entire vav in the chapter of Korah, another leader who brought Israel to ruin.

Because they [Korah and his group] were all wicked people, but here the others [princes] were righteous. [Complete Baal Haturim]

How does a righteous person turn bad? How does a leader end up betraying his people? These questions strike at the heart of history and occupy every government and intelligence agency. In the desert, turning friend to foe seemed difficult. Money played no role in a society where everybody is rich and G-d takes care of all physical needs. But there was one temptation that rose above all others regardless of how righteous the victim.

In ancient times, there always lived a few men in every generation whom I, the Evil One, could not corrupt in the usual manner. It was impossible to tempt them to murder, lechery, robbery. I could not even get them to cease studying the Law. In one way only could the inner passions of these righteous souls be reached: through their vanity. [Zeidlus the Pope. Issac Bashevis Singer. New York. 1943.]

The unusual characteristic of vanity is that it is a combination of opposites. The Oxford Dictionary defines vanity as “excessive pride.” But there is an additional definition: “the quality of being worthless or futile.”

Perhaps, that describes leadership completely. On one hand, the leader is surrounded by yes men. He is led through the halls of power to a limousine or presidential jet. His every need is satisfied. People hang on to his every word. Every remark turns into a press release.

Yet, for a while at least, most leaders realize they are in a bubble. In their mind, they know this is temporary. The words of King Solomon resonate: “Vanity of vanities, all is vanity.” The leader’s importance is attributable solely to his title. When he must step down, the dream ends. Until a thought pops up: Who says this has to end?

At that point, all the leader wants to do is hold on at any cost. Potential rivals are crushed; a cult of personality is fostered; foreigners are recruited for protection and legitimacy; longevity becomes the only achievement. Everybody is dispensable except him.

Some of the names of the princes suggest an imminent storm. The prince of Naftali is “Achira, son of Einan.” The literal translation of Achira is “the most evil.” The prince of Asher is Pagiel, the son of Ochran, literally “the one who harms G-d, the son of one who is murky.” Indeed, that’s what vanity does– covers the good in people until it is unrecognizable.

G-d would end up replacing the princes several times during the Israelites’ 40 years in the desert. Often their replacements would sink into the same mire of ego and vanity as their predecessors. But G-d would never replace Moses, even though he begged to retire. Unlike most everybody else, Moses stayed genuinely and completely modest. He didn’t dwell for a moment on power or privilege rather on just doing his job. And that is the definition of leadership.

As G-d commanded Moses, so did he count them in the Sinai desert. [Numbers 1:19]