By: Romi Morales
Vayeshev introduces us to Yosef, a young man who faced incredible challenges while cultivating the foundations of his leadership[1]. Yosef was a shepherd, and although this profession may seem distant to us today, it holds profound lessons about what it means to lead others. In this article, we will see how the values we learn from Yosef resonate in the role of the madrichim and madrichot in the Tnua: to lead not from imposition, but from accompaniment; to lead not from control, but from inspiration.
Pastor, profession of leaders.
When we think of “leadership”, we imagine a leader who is strong in front of everyone and who, with his charisma, pushes the rest to follow his path. While this is true, being a shepherd offers a leadership dynamic that is no less valuable or effective: leading “from behind”. Yosef was a shepherd, as were many other leaders of our people from the biblical stage (Abraham, Yaacov, Moshe, etc.). As a shepherd, Yosef knew that, if he leads from the front, the flock might not follow him: some sheep do not advance at his pace, they get distracted or need to rest, different priorities from those of the leader who envisions and longs to reach the dreamed goal. Therefore, in order to lead, the shepherd must not only guide, but mainly accompany. Many aspects of tanakhic pastoral leadership are also reflected in our tnuati educational practice. The relationship between the pastoral leader and the educational leader is close, rich and interesting and allows us to learn valuable lessons to use when educating. Let’s see together what else we can learn from this type of leadership to enhance our educational practice tnuatit.
- Sometimes it is better not to go ahead, but to lead from behind correctly.
Just as the shepherd does not force his flock to follow him, but rather, from behind, channels the energies so that the flock reaches its destination, so too in education it is important that educators create the conditions for the groups to choose the path we have decided to walk together, by and for them. Based on this principle, we see how in Tnua, madrichim offer endless opportunities for the chanichim to be interested in learning and growing from the tnuatit experience. This educational process is the one that, 100 years ago, generations of chaverim have chosen as a formative path, not by imposition or obligation, but by will and free choice.
In the framework of the Tnua “to guide correctly” is not to indoctrinate, it is not to choose the path for our chanijim. Guiding from behind, in the Tnua, supposes believing deeply that our path is the best path we can give to our chaverim so that they can grow and develop as integral human beings. To lead as a shepherd in the framework of Tnua, means to educate in the broadest and deepest sense of the word so that when the time comes, the chanichim decide to become leaders of the future. But, above all, guiding from behind is what will allow us to ensure that we can offer a respectful education that embraces the principle offered by our sources: “Educate the young person according to his or her own path.”
- Pay attention to the individual, without forgetting the group.
The shepherd takes care of each sheep, without losing sight of the fact that his mission is to guide from behind so that the whole flock arrives together at the final destination.
In education, this is a great challenge in terms of leadership and group dynamics. On the one hand, if the balance leans towards the particular, we could delve into an education that promotes the individualistic paradigm. On the other hand, if the balance leans towards the group, we would fall into a totalitarian education that annuls the human being.
In Tnua, the madrichim learn from an early age to get to know each member of the kvutza, to accompany him and offer him the tools that allow him to advance on his path at his own pace, while at the same time creating the processes that consolidate a strong and synergic group identity. Generating the subtle balance between putting the focus on each person in the kvutza and at the same time creating a group identity strong enough for the group itself to empower the individuals and (pre)take care of moving forward together despite the differences, is what has characterized us for a century and on the basis of which we wish to educate for at least 100 years more.
- Care yes. Overprotection no.
The shepherd protects the flock from existing dangers, but still encourages the flock to move forward. In this case, leading from behind means finding or creating an environment where the group feels safe and at the same time free to explore, grow and discover, without the need to depend on someone to take care of them. Likewise, at Tnua we know how important it is to create safe spaces free from danger in order to educate. Therefore, through personal example and the implementation of the values we preach, madrichim and madrichot create the spaces that the kvutza needs to feel protected so that they can grow and learn. Unfortunately, we are also aware that there is a world out there that we cannot control. Therefore, in the face of challenges, leading from behind means supporting the chanichim to face difficulties, without solving them for them. This is what will enable the kvuzta not only to face challenges, but more importantly, to learn from them. By caring without overprotecting, madrichim foster autonomy, personal security and the ability to learn from the world with independence and prudence in the chanich. In tnuah, the challenge is clear: to protect without limiting, to intervene without imposing. Therefore, it is always necessary to think: What decisions can I make in my role to support my kvutzah in the face of a conflict, without resolving it for them? What values do I want to transmit when guiding my chanichim in challenging situations?
- The shepherd is the last of the group, but he is the first to know where to go.
Just like the shepherd, the madrich leads from behind, but with a clear vision that allows him to know where he must get to at the end of the day. It is based on this collective dream that the madrichim and madrichot design the educational processes that the kvutzot must go through in order to acquire the knowledge that will guarantee to accompany the group until it reaches the desired destination successfully. Although the vision is extremely powerful and fundamental in the educational cycle, it does not annul the collective responsibility that the madrich has with the kvutza, nor the personal responsibility of the madrich with each chanich. In other words: we share a dream as a youth movement, but this does not cancel the dreams of the people and groups that make it up. Therefore, our Tnua is the ultimate platform at an ethical, ideological and practical level so that everyone can develop and explore their potential, assuming educational and leadership roles. This foundation is important to consolidate oneself as an integral human being, a destiny to which, as educators, we aspire that all our chaverim reach in the Tnua.
By way of conclusion.
Yosef, being a shepherd, learned to take care of his flock and understood how important patience, care and vision are to lead. In the Tnua these values resonate in the leadership of the madrichim and madrichot, who choose to walk behind and lead forward. Midrashim and madrichot are inspirational guides, supportive leaders and educators who, while setting the tnuati vision on the horizon, work tirelessly so that, in the process of achieving it, chanichim and chanichot, without difference or favoritism, find their own authentic destiny at the same time. Perhaps these issues may sound inconsequential to us. However, we must not forget that these learnings that Yosef acquired are the ones that, in time, will lead him to make the passage from “a simple young shepherd” to one of the most powerful and recognized leaders of his time. By applying these teachings in the Ken we ensure a future of leaders ready to lead our people forward, even if it is from behind.
[1] According to the story, Yosef was a shepherd. When he was 17 years old, Yaakov asked him to go to the field to see how his other sons were doing. When his brothers see him approaching, out of jealousy, they conspire to kill him. Reuben, however, proposes to throw him into a well, so that when they all return home, he can come back to rescue him. They all agree and do so. Minutes later, Yehuda sees a caravan heading for Egypt and suggests to his brothers to sell Yosef into slavery rather than have him die in the pit. They all listen to Yehuda, sell Yosef and this is how he finally arrives in Egypt. Unfortunately, this is the beginning of the descent of Bnei Yisrael to Mitzraim.
