In this week's Torah portion of Vaera (Sh'mot 6,2 – 9,35), we read: "G-D spoke to Moshe and Aharon, and he charged them to the Children of Israel and to Pharaoh, the King of Egypt, to take the Children of Israel out of Egypt" (6,13).

It is notable that G-d commands them to speak to both the Israelites and King Pharaoh for the purpose of taking the Jews out of Egypt. The Medrash says:

"Regarding the Israelites, G-d told Moshe and Aharon, 'My children are nay-sayers, easy to anger, and burdensome. Take this mission upon yourself with full knowledge that they will curse you and stone you.’ And regarding King Pharaoh, ‘Treat him with deference, and accord respect to royalty, even though I must execute justice against him.’"

In D'varim we read: "There was a king in Yeshurun, when the heads of the nation gathered, together the tribes of Israel" (D'varim 33,5). Some commentators, and "some of the Aggadot," according to the Ramban, "explain that the king referred to here is Moshe Rabbeinu… [in continuation of the previous verse that says] 'Moshe commanded us the Torah,' and he was king over us and over all our tribes, and it is appropriate that we adhere to his words and commands, for he was a great and wise king over us…"

This seems most odd. Moshe Rabbeinu is told to expect insults and abuse from the Israelites, over whom he is king, and at the same time, he is told to treat the Egyptian king only with honor and respect! This appears to be a very strange double standard!

To understand this, let us return a few steps backwards to the Burning Bush, where we read: "G-d said, I have certainly seen the poverty of My nation in Egypt… And now, go and I will send you to Pharaoh – and take My nation, Bnei Yisrael, out of Egypt" (Sh'mot 3,7-10). G-d gives Moshe the top leadership role, making him King – and yet Moshe refuses, again and again. Even after G-d rejects his five refusals at the Burning Bush, we read twice more that Moshe does not want the job. Towards the end of last week's Torah portion, Moshe laments bitterly, "My master, why have You mistreated this people? Why have You sent me?" And later, "Bnei Yisrael have not listened to me, so how should Pharaoh listen to me?" (6,12)

Moshe Rabbeinu knows his own strengths and weaknesses, and understands the challenges involved with both his fellow Jews and King Pharaoh: The former can barely listen to anything "because of lack of spirit and hard work" (6,9), and Pharaoh is the imposing and intimidating monarch of the largest empire in the world. From the beginning, Moshe had many objections to taking the job: "I am just an escapee from Egypt, by what merit can I expect to be heard by the Israelites in their condition, or by kings? I stutter and lack the basics of public speaking. Please, G-d, appoint someone else; there are certainly alternatives to me, for I am not even expected to lead them into the Promised Land (Rashi, 4,13)!"

But Hashem refutes all of Moshe's arguments and does not accept his resignation. For lack of choice, Moshe leaves the Burning Bush and addresses the Israelites. At first they listened eagerly (4,31), but this soon changed: Their "lack of spirit, and hard work" prevented them from listening to him. And then G-d commands him to go and speak to Pharaoh and tell him to let the people go (6,9)!

Here Moshe really breaks: "I was right all along! This is not a job for me! I said that Bnei Yisrael wouldn't believe me, and now I see that they don't even want to hear me! And now You expect me to speak to the King of the empire?!"

But G-d knows better. He is not looking for the most charismatic leader, but rather one who has precisely the traits that cause Moshe to believe he is not the right choice! G-d wants a compassionate and humble leader for His people. As the Medrash (Sh'mot Rabba 2,2) tells us: "When Moshe Rabbeinu was grazing Yitro's flock in the desert, one lamb ran away, and Moshe ran after it, until he found it thirstily lapping up water from a small pool. Moshe said, "I didn't realize! You were running because you were thirsty! I see that now you're tired" – and he picked the lamb up on his shoulders and took him back."

The Medrash continues: "G-d said, 'You have such compassion to watch over sheep belonging to mortal man, I want you to watch over My flock, the Children of Israel." Hashem pushes him into the job, knowing that with the proper close guidance, he will succeed.

And with this we return to our original question. Moshe is told that he must expect abuse from his people, and that he must also treat King Pharaoh with deference – and these are not contradictory instructions. Rather, they are both part of the guidance that G-d gives Moshe to be a successful leader. When Moshe sees that the nation doesn't listen to him, he must be prepared for that in advance, and even for worse things, including curses and rock-throwing, as the Medrash said. And on the other hand, the instructions continue, "the way to meet with a king is to show honor and respect" – even if in the end, "I [G-d] will punish him to the full extent of the law."

In Pirkei Avot (3,2) we learn: "Pray for the welfare of the monarchy, for if not for the fear they impose on the populace, people would swallow each alive." The Gemara (B'rachot 58a) tells us that the kingship on earth is akin to the Kingship of the Heavens, as it gives us an idea of what true Kingship is. Therefore, even a wicked king such as Pharaoh must be honored – not because he deserves it, but because the royal institution that he heads deserves it.

The Chafetz Chaim often encouraged his students to take on positions of leadership, in the rabbinate or others. A leader must make sure to develop the trait of patience – without yelling and without impatience, but also without flattery. "This is something that must be worked on," he told them.

Our holy Torah teaches us – parents, teachers, rabbis, Roshei Yeshivot – to "believe in your students, find their strong points and talents and their potential. Encourage them to lead, as you direct them, accompany them, and guide them – and with G-d's help, their success will be your success."

Translated by Hillel Fendel