Authority and Leadership: The Burden of Being Appointed Above Others

Full Summary

This shiur explores a fascinating Midrash that states no one is appointed to authority until they have first been declared wicked above, applying this principle to the Levites' appointment over the Mishkan. The speaker begins with the Baal HaTurim's observation that the word 'hofked' (appoint) appears only twice in scripture - once regarding the appointment of Levites and once regarding appointing a wicked person. The fundamental question addressed is how this could apply to the holy tribe of Levi, who didn't participate in the sin of the Golden Calf or the spies. The answer lies in understanding group dynamics and the Levites' unique position. Unlike the other tribes who suffered slavery in Egypt for centuries, the Levites were exempt from bondage by Pharaoh's decree. This created a fundamental disconnect - they didn't share the same formative experiences as the rest of the Jewish people. When the Golden Calf incident occurred, only about 3,000 people actively participated in the sin, with perhaps 7,000 total involved including supporters. The remaining masses were passive bystanders. Had the approximately 7,000 adult Levites spoken out forcefully from within the community, they could have prevented this catastrophe. However, because they were perceived as different - a separate class who hadn't suffered like everyone else - they lacked the influence to affect change from within. This analysis reveals a crucial principle: it's always more effective to influence from within a group than from a position of external authority. The Midrash teaches that appointment to leadership represents a failure to accomplish what could have been done more effectively as an equal member of the community. God appointed the Levites over the Mishkan not as a reward, but because they had failed in their responsibility to guide the people when they were part of the community. The shiur then addresses the practical implications, citing the Gemara (גמרא) in Sotah that states a rabbi beloved by his community is not doing his job properly because he's not giving necessary criticism. This creates an apparent paradox - if people like the leader, he's ineffective; if they dislike him, he can't function. The resolution comes from understanding the proper mindset for leadership. The Rambam (רמב"ם)'s commentary on the Mishnah (משנה) 'sinas rabbanus' (hate authority) provides the key insight. A leader should genuinely dislike being in authority and make this clear to those under him. The resentment people feel toward authority figures stems from perceiving that the leader enjoys having power over them. However, if the leader consistently demonstrates that he finds his position distasteful and is only fulfilling it because it must be done, people won't love him (because he still must deliver painful criticism), but they won't hate him either. This principle applies to all authority relationships - parents, employers, rabbis, and community leaders. The message must be authentic: 'I hate having to discipline you, criticize you, or make difficult decisions that affect you, but someone must do it.' When this attitude is genuine, it prevents the natural jealousy and resentment that accompanies authority relationships while still allowing the leader to function effectively. The shiur concludes by emphasizing that this approach requires genuine humility and self-awareness. Leaders must avoid the trappings and pleasures of authority, focusing solely on the necessary functions of their position. This creates an environment where criticism and direction can be given without creating lasting hostility, allowing for effective leadership while minimizing the personal cost that typically accompanies positions of authority.