(The following was published today in the Jerusalem Report.)
Is sin inevitable? We like to think not. In Parshat Vayikra, the Torah details the atonement procedures for a variety of sinners by routinely introducing the sin with the word “if.” “If the priest sins… if the entire assembly sins… if the individual sins…” (Vayikra 4:3, 13, 27). Only in reference to the ruler or king does the Torah insist on the inevitability of sin, as in “When the ruler sins” (ibid 4:22). Why must the ruler sin?
The sin of leadership is predictable. Lord Acton famously opined: “Power tends to corrupt, and absolute power corrupts absolutely.” A person entrusted with power and authority by others often internalizes a sense of his own greatness and invincibility, which is always unwarranted. Errors are covered up, and often mutate into sins and, even worse, Louis XIV’s conclusion that “I am the state.” Sin therefore becomes unavoidable, and undoubtedly the Torah employed the word “when” as a cautionary note to the prospective leader, so he should be immensely careful not to stumble, and also to engender in him at least a little humility.
Nonetheless, all leaders sin, and recent (and certainly, ancient) examples of leaders who succumb to the most pedestrian vices are so numerous as to be commonplace. The people usually are quite critical of the flaws of the leader, if only because the leader often makes decisions that displease some of them. Even if those decisions are correct, the aggrieved party still feels wrongly deprived and roundly disrespected, and decries the injustice of it all. “When” the ruler misbehaves, there will be people who take it very personally and show him little sympathy or compassion.
The great commentator Rashi highlighted the use of the word “asher” (“when”): “From the term “ashrei” (fortunate); how fortunate is the generation whose ruler takes to heart and seeks atonement for his unintentional sins, and even more for his intentional sins” (Vayikra 4:22). How fortunate indeed!
In 1987 an American president publicly admitted a mistake in a manner that has become exceedingly rare since. President Reagan spoke to the nation in the wake of the Iran-Contra Affair and began: “First, let me say I take full responsibility for my own actions and for those of my administration.” In the decades since, “I take full responsibility for my own actions…” has morphed into the passive expression of “mistakes were made;” by whom and for what in particular is rarely articulated. Part of the reason for this obvious flight from personal responsibility is the 24/7 news cycle that harps on any mistake and forever hound the confessor.
A generation in which personal accountability is a cherished value will breed leaders for whom personal accountability is both natural and appreciated. Conversely, a generation that flees from personal accountability – in which individuals routinely try to camouflage their mistakes or look for others to take the fall – will produce leaders who do the same. As the Talmud states (Masechet Arachin 17a) “the leaders mirror the generation, and vice versa.”
The ability to accept personal accountability is thus a telling insight into both the individual politician’s character, and the values of his contemporaries: especially the latter. These days, where the acceptance of personal responsibility has harmful consequences, it is simply more prudent to avoid it, blame others, or change the topic. That should not be, and this weakness afflicts all of us.
The leader sets the tone for his society, and his admissions (that are just recognition of his own limitations) can influence his peers to embrace the same value. It is not only that the leader apologizes, confesses, or concedes his mistakes; it is also that he takes to heart the need for atonement. On his own he realizes the value of accountability for mistakes, and that virtue is desperately needed by all people as well.
Historically, penance was an act of greatness, and leaders who admitted their failings or insecurities were more admired by their peers for their humanity and grace. As the leader does, so do the people; as the people do, so does the leader. “When the ruler sins…” is as much a reflection of the qualities of the ruler and the inevitability of mistakes as it is on the true value system of the people he serves. The average person can avoid sin through vigilance and self-control; the leader is more vulnerable, and rightly so, as he sets the moral tone for the entire society. Knowing the leader will sin, perhaps the people can not overreact to any of his failings. The nation that encourages, even celebrates, the acceptance of personal responsibility by its leaders is a nation that knows how to pursue justice, morality and ethical perfection.
Today, the New York Times printed another article about formerly-religious young Jews that have gone OTD (Off-the-Derech).
The New York Times does not repeatedly print articles about how Muslims are quitting Islam; they only print articles about how Jews are quitting Orthodox Judaism.
The New York Times does not repeatedly print articles about how Reform Jews are quitting Reform Judaism; they only print articles about how Orthodox Jews are quitting Orthodox Judaism.
Once again, the Jew-hating New York Times has expressed its relentless bias against everything which is authentically Jewish, including Orthodox Judaism, which it has attacked many times before, in addition to its relentless attacks against Israel.
New York Times Erases Israel from Map:
How to Convict the New York Times of Unfair Bias Against Israel:
The worst part of their relentless bias against everything which is authentically Jewish, is that millions of stupid ignorant disloyal Liberal Jews continue to buy it 365 days a year, and consider it to be their Tanach [Bible], even more than the actual Tanach.