Lessons in Leadership: A Weekly Reading of the Jewish Bible (Covenant & Conversation Book 8)

The Jewish view of the human condition is that everything we achieve is due to our own efforts, but equally and essentially the result of God’s blessing.

(kol Yisrael arevim ze bazeh, “All Israelites are responsible for one another,” Shevuot 39a). But it may be that being human also involves collective responsibility. Not only are Jews responsible for one another – so are we all, regardless of our faith or lack of it.

great leadership works through the emotions.”1

To put it at its simplest: as we behave to others so God behaves to us. Do not expect God to be kind to those who are unkind to their fellow humans. Leaders have a responsibility to reflect those values – to react appropriately to lashon hara and create environments in which malicious speech is not tolerated.

It comes from doing the deed, day after day, year after year. Great companies use disciplines that are specific, methodical, and consistent. They encourage their people to be self-disciplined and responsible. They do not overreact to change, be it for good or bad. They keep their eye on the far horizon. Above all, they do not depend on heroic, char

This is why, in Cass Sunstein’s words, “societies need dissent.”

The reason is this: leaders are people able to mobilise others to act in certain ways. If they achieve this only because they hold power over them, this means treating people as means, not ends – as things, not persons. Not accidentally, the single greatest writer on leadership as power was Machiavelli.

Justice asks: how can you be sure you will fail if you never try?

However, the fact that we may have an exceptional gift may also mean that we have conspicuous deficiencies. No one has all the strengths. Suffice it if we have one. But we must also know what we lack.