What Kind of Leadership Does Israel Need?

Parashat Shoftim

A Call for a Torah Government that Pursues Spiritual and Ethical Values

As I was enjoying swimming at the outdoor pool in Tekoa, I happened to overhear a conversation between two women treading water. “I also used to be a smolanit – leftist,” said one woman, laughingly. I know I shouldn’t be butting into other people’s conversation, but it was such a glorious sunny morning, and I felt so close to all the women in the pool, who had all returned my happy “boker tov! – good morning!” “So,” I remarked half to myself, “and who has not been a leftist?” recalling my high-school years in The Free Gymnasium, where most of my friends were zealous Marxists. We were young and idealistic. We wanted to change the world and bring freedom, equality, and peace to society. We aspired to liberate the poor Palestinians from the refugee camps, together with all indigenous victims of imperialistic capitalism. Yet, we were so naïve and didn’t realize the shadow side of human nature. Even as my friends were fighting for economic equality, I was searching for more spiritual depths. I remember telling my friends, “So what if the class struggle will be successful, and the working class will seize control of the economy? What will be the content and moral values within such an economically equal society?” No one could give me any satisfactory answer, because the focus of Marxism is only on historical materialism, rather than on spiritual and ethical values. So, I kept searching until, I, fortunately, found the truth in the Torah, the year after I graduated from high school. The Torah teaches not just ethical values for individuals, but the holistic approach of the Torah includes guidelines for creating a true Torah government, which differs substantially from Western democracy. Based on recent developments in the democratic government of the State of Israel, I believe that more and more Israelis are realizing the pitfalls of democracy, detached from Torah values. Not only religious Jews, but an increasing number of Israelis, are becoming more and more ready for a blessed change, and for strong leadership that will pursue true justice and abolishes evil from the land. 

What Does Establishing a Torah Government Have to do with Healing?

Healing is not only a lack of disease and disability among individuals. True healing encompasses the healing of body, mind, and soul, as well as the healing of our environment, community, and society. The leaders of Israel were called Parnassim (Sustainers), since biblical times. This is because by maintaining law and order in society, they create shalom, and there is no greater vessel for blessings and sustenance than shalom. Rabbi Shimon ben Halafta said: the Holy One, Blessed be He, found no vessel that could contain blessing for Israel except that of peace, as it is written: “Hashem will give strength unto His people; Hashem will bless his people with peace” (Tehillim 29:11; Mishna Oktzim 3:12). Tosfot Yom Tov adds “No blessings in the world can exist without Shalom.” There was a famine in the time of Ruth – the era in which the judges judged one another (Megillat Ruth 1:1). The commentaries explain that it was the lack of leadership and the contention between the judges that caused the famine. Just as the health of a person depends on the limbs of the body receiving their sustenance from the heart, and working together in perfect harmony, so too, does the health of society depend on all the members of the government working together in harmony, under the central leadership of a strong head. Conversely, dissension and fighting in our government affect the health of our country and society negatively. To preempt an unhealthy environment in Israel, caused by various disputes within the government, the Torah sets clear guidelines for how our holy land must be ruled, according to the values of the Torah. 

The Mitzvah to Appoint Righteous Judges

Parashat Shoftim opens with the mitzvah to appoint righteous judges in our land:

ספר דברים פרק טז פסוק יח

שֹׁפְטִים וְשֹׁטְרִים תִּתֶּן לְךָ בְּכָל שְׁעָרֶיךָ אֲשֶׁר הָשֵׁם אֱלֹהֶיךָ נֹתֵן לְךָ לִשְׁבָטֶיךָ וְשָׁפְטוּ אֶת הָעָם מִשְׁפַּט צֶדֶק:

“You shall set up judges and law enforcement officials for yourself in all your cities that Hashem, your G-d, is giving you, for your tribes, and they shall judge the people [with] righteous judgment” (Devarim 16:18).

The criterion for becoming a judge or a chaver Knesset (member of the Jewish government), is not only expertise in their field, but, moreover, ethical integrity, as Rashi explains: AND THEY SHALL JUDGE THE PEOPLE [WITH] RIGHTEOUS JUDGMENT – Appoint judges who are expert and righteous, so that they will judge justly [Sifrei]. How do we define righteousness? Most people agree that a tzaddik (righteous person) is in control of his emotions. Like Hillel in the Mishna, he cannot be provoked to anger. He is soft-spoken and avoids blaming, speaking lashon hara (evil speech) or defamation. Parashat Shoftim further specifies, that a righteous judge “must not pervert justice” by showing favoritism, or taking bribes, “for bribery blinds the eyes of the wise and perverts the words of the righteous” (Devarim 16:19). Who is qualified to decide which leader is righteous and who is not? Unfortunately, democratic elections have proved unable, again and again, to ensure strong leadership by a righteous leader. It is evident, that the person qualified to appoint righteous judges, must himself be righteous. Ideally, the most qualified for this job is the Mashiach – our righteous king – selected by Hashem Himself, through the prophet that anoints him, who received Hashem’s word.

 

In the Merit of Righteous Judges Israel Stays Alive and Settles the Land

Regrettably, our government, today, could hardly be further from unity and peace. I’m saddened when politics and the attempt to crush and dominate by opposing parties take precedence over moral values. Lately, our ministers act only for the sake of opportunism and to ensure their positions, rather than according to ideology and values. I’m referring to how Likud refused to vote for the bill that prevents Arabs married to Israelis from receiving automatic Israeli citizenship, and how the rightwing, Bennett government, refused to vote for the Judea and Samaria sovereignty bill because it was introduced by the Likud. The result is that these bills were rejected. These kinds of political power struggles are the exact opposite of the requirements of the Torah government to pursue righteousness and truth: 

ספר דברים פרק טז פסוק כ צֶדֶק צֶדֶק תִּרְדֹּף לְמַעַן תִּחְיֶה וְיָרַשְׁתָּ אֶת הָאָרֶץ אֲשֶׁר הָשֵׁם אֱלֹהֶיךָ נֹתֵן לָךְ:

“Justice, justice shall you pursue, that you may live and possess the land Hashem, your G-d, is giving you” (Devarim 16:20).                               

Our ability to merit living peacefully in Israel is contingent upon ministers who put the values of the Torah before personal gain, as Rashi explains: THAT YOU MAY LIVE, AND YOU POSSESS THE LAND - The appointment of fitting judges is sufficient merit to keep Israel alive and settled in their land [Sifrei]. 

 

Shalom Overrides Truth

Parashat Shoftim guides us to maintain shalom by appointing trusted arbitrators to settle any possible dispute, which may arise in various legal cases:

ספר דברים פרק יז פסוק ח כִּי יִפָּלֵא מִמְּךָ דָבָר לַמִּשְׁפָּט בֵּין דָּם לְדָם בֵּין דִּין לְדִין וּבֵין נֶגַע לָנֶגַע דִּבְרֵי רִיבֹת בִּשְׁעָרֶיךָ וְקַמְתָּ וְעָלִיתָ אֶל הַמָּקוֹם אֲשֶׁר יִבְחַר הָשֵׁם אֱלֹהֶיךָ בּוֹ: (ט) וּבָאתָ אֶל הַכֹּהֲנִים הַלְוִיִּם וְאֶל הַשֹּׁפֵט אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְדָרַשְׁתָּ וְהִגִּידוּ לְךָ אֵת דְּבַר הַמִּשְׁפָּט:

“If a matter eludes you in judgment, between blood and blood, between judgment and judgment, or between lesion and lesion, words of dispute in your cities, then you shall rise and go up to the place Hashem, your G-d, chooses. Then you shall come to the Levitic kohanim and to the judge who will be in those days, and you shall inquire, and they will tell you the words of judgment (Devarim 17:8-9).

With one unified, Divinely appointed leadership, you can’t go wrong. Since, the importance of shalom even overrides truth (Rashi, Bereishit 18:13), the authority of Torah leadership must remain undisputed. This is so vital for maintaining Torah law, that when asking questions about Torah law to the Divinely appointed leaders and Rabbis, we are obligated to accept their answer, even if it makes no sense to us. Otherwise, we are back to the anarchy we experience today: “There is no king in Israel and every person does what is straight in his eyes” (Shoftim 21:25). Therefore, the Torah asserts, that no matter what, we must accept the Torah leadership and their rulings. 

Developing Unwavering Faith in Righteous Rabbinic Leadership 

ספר דברים פרק יז  פסוק י וְעָשִׂיתָ עַל פִּי הַדָּבָר אֲשֶׁר יַגִּידוּ לְךָ מִן הַמָּקוֹם הַהוּא אֲשֶׁר יִבְחַר הָשֵׁם וְשָׁמַרְתָּ לַעֲשׂוֹת כְּכֹל אֲשֶׁר יוֹרוּךָ: (יא) עַל פִּי הַתּוֹרָה אֲשֶׁר יוֹרוּךָ וְעַל הַמִּשְׁפָּט אֲשֶׁר יֹאמְרוּ לְךָ תַּעֲשֶׂה לֹא תָסוּר מִן הַדָּבָר אֲשֶׁר יַגִּידוּ לְךָ יָמִין וּשְׂמֹאל:

“You shall do according to the word they tell you, from the place Hashem will choose, and you shall observe to do according to all they instruct you. According to the law they instruct you and according to the judgment they say to you, you shall do; you shall not divert from the word they tell you, either right or left (Devarim 17:10-11). 

Rashi notes the repetitious language when prompting us to carry out the ruling of the Torah leadership and explains: EITHER RIGHT OR LEFT – Even if this judge tells you that right is left, and that left is right. How much more so, if he tells you that right is right, and left is left! [Sifrei]. Such required Emunat Chachamim (faith in our Torah leaders) is hard to come upon nowadays. This is partly due to the corruption of leadership within our government. However, since government officials are not divinely ordained, this Torah verse does not apply to them. However, it does apply to true Wisemen and righteous Rabbis even today. When we develop this unwavering faith in the Rabbinic leadership, even if a Rabbi may make a mistake, as it is human to err, we are covered by following his ruling. Since we are acting in accordance with Torah law, we will not be held accountable for any possible rabbinic mistake, and due to our Emunat Chachamim, Hashem will ensure that it will work out right for us. Without this Rabbinic safety net, surely there would be many more mistakes, as the righteous Rabbinic leaders that we consult will be much less inclined to err than we would ourselves if we only followed our own judgment. According to Halacha, if we pose a halachic question, we are obligated to comply. We must also not go ‘Rabbi Shopping.’ When we ask for a Torah ruling, we must trust the answer we receive. Otherwise, what’s the point of asking? If we are not ready to wholeheartedly follow the instructions we receive, the Torah provides another option that offers us a way out. We can ask for advice only, rather than a ruling. Then the answer we receive won’t be binding. 

The Son of the Mistress (Gevirah) and the Son of the Maidservant

In the recent clash between Ben Gevir and the Arab MK Achmad Tibi, who was appointed Knesset speaker, Ben Gevir refused to call the Arab MK Adoni – “My master.” Although it is the custom for Knesset members to address the Knesset speaker this way, there is no clause in the Knesset rules, that requires using this title. For refusing to address him with this title, Tibi ordered the Knesset Guard to remove Ben Gevir from the podium and then the plenum. He was subsequently physically dragged from the hall. I am not saying that Ben Gevir is a saint, but I find it so amiss and distasteful, that an Arab minister is empowered in our Jewish country, to evict a Jewish MK from the government table. Parashat Shoftim clearly states, “you shall not appoint a foreigner over yourself, one who is not your brother” (Devarim 17:15). In view of this Torah statement, I can relate to the aversion of a Jewish government official, being coerced to call an Arab MK “Adoni” which means “Master” or “Lord” rather than just “Sir.” In the land of Israel, only Hashem and the Divinely appointed leadership deserve this kind of respect. Isn’t this a Jewish country, promised to the descendants of Avraham, Yitzchak, and Ya’acov, exclusively? Other nations are welcome guests if they respect the homeowners. But who gives the guests license to lord over the landlords in their own home? 

How Can War Bring About Peace and Healing?

Parashat Pinchas

What is the Difference Between Shalom and Peace?

As a teenager, in the aftermath of the American counterculture of the sixties, my friends and I used to wear badges saying, “Make Love, not War!” Today, almost half a century later, as an observant Jewess, peace, and love, are still central to my beliefs. We are constantly greeting each other with Peace, aka שָׁלוֹם/Shalom, and wishing everyone we meet true peace and wholeness in life. Being so connected with this concept, I called my youngest son, Netanel Shalom which means, “G-d has given peace.” The word “shalom” is on my lips daily, not only when calling my son, but also, through the words of the prescribed prayers. Every Jewish prayer ends with Shalom: from Grace after Meals to the Silent Amida Prayer. The Blessing of the Kohanim, recited daily in synagogues in Israel, also culminates in שָׁלוֹם/Shalom, to bless us all with peace. My concept of peace, for which I yearn, has changed over the decades. ‘Shalom’ and ‘peace’ are not identical. Whereas the latter is defined as ‘freedom from disturbance’ or ‘absence of war,’ true shalom is a positive term, with its own value, rather than the absence of something undesirable, like disturbance and war. ‘Shalom’ derives from the Hebrew term שָׁלֵם/shalem, which means ‘complete’ or ‘whole.’ It is a state in which the opposing forces ofאֵשׁ /eish – ‘fire,’ represented by the ש/shin and מַיִם/mayim – ‘water’ represented by the מ/mem, coexist in perfect harmony. The greater the divergence and opposition, the greater the opportunity for true shalom. Not, that I want to get involved in a political discussion, but the new government in Israel, which comprises the greatest spectrum ever of parties, from the farthest right to the most extreme left, and includes an Arab party, has the greatest opportunity to engender true shalom. This unexpected unity government is truly from Hashem. Who understands His ways of bringing us our prayer for peace, healing, and redemption?  

Who Doesn’t Want Peace?

Western society emphasizes the competitive mode of self-preservation, encompassed by the seventh of the Ten Sefirot, נֶצַח/netzach – ‘victory.’ Simultaneously, it is inclined to tolerate and even empower adversaries, who are often viewed as victims. In that spirit, Israel is continually being condemned for the crimes of apartheid, and subjugation of so-called ‘refuges.’ This trend is rampant not only in Europe and North America, but even in Israel itself, represented by the Shalom Achshav – ‘Peace Now’ movement. The yearning for peace is definitely a beautiful trait, that harbingers the dawn of the messianic age. However, the leftist Shalom Achshav movement does not have a monopoly on desiring peace. Their most ‘hawkist’ opponents are no less adamant proponents of peace. Who wants to live in a place where rockets rain down daily, and our boys are killed and maimed in war? Who yearns more for true shalom and global healing than the followers of Torah? The difference lays not in the end goal shared by us all, but rather, in the method of attaining true peace. The question is whether giving in to terrorists and relinquishing land will ever afford us the peace that we all seek.
 
King Solomon as the Model of Peace
When we look at Jewish biblical history, we notice that King Solomon’s reign is a model for peace. This is why his name was Solomon, which in Hebrew is שְׁלֹמֹה/Shlomo, from the word שָׁלוֹם/Shalom. This prompts the midrash to describe Shlomo as “the king to whom shalom belongs” (Midrash Shir HaShirim Rabbah 3:19). It is interesting to notice, that the king who engendered the greatest world peace, was known for his military strength. As soon as he ascended the throne, King Solomon got rid of his foes by liquidating his opponents ruthlessly. In addition to infantry, he had at his disposal impressive chariotry and cavalry, through which he carried out successful military operations in Syria (See II Divrei Hayamim, Chapter 8; https://www.britannica.com/biography/Solomon). The neighboring countries were kept under strict control through heavy taxes, and no one dared to lift as much as a rock, against the Kingdom of Israel, under Shlomo’s rule. Without any terrorists or countries threatening warfare, Israel experienced the greatest peace. This is due to the fact that it is against Jewish nature to attack. Our current army is called IDF – ‘Israel Defense Forces’ because its purpose is not to attack but rather to defend. Yet, King Solomon’s reign proves that the greatest peace is achieved through showing a strong hand to potential enemies. 

Make War Not Love!

Parashat Pinchas opens with Hashem’s endorsing and extending the covenant of peace to Pinchas because he stopped the plague, by killing a couple engaged in sexual immorality (Bamidbar 25:7-8). For the Westerner reading about Pinchas’ killing a couple engaged in lovemaking, these verses can be jarring, especially for the proponents, even the ex-proponents of “make love, not war!” Nevertheless, it was explicitly this hawkish act that brought peace and healing to our people:
 

ספר במדבר פרק כה פסוק יא פִּינְחָס בֶּן אֶלְעָזָר בֶּן אַהֲרֹן הַכֹּהֵן הֵשִׁיב אֶת חֲמָתִי מֵעַל בְּנֵי יִשְׂרָאֵל בְּקַנְאוֹ אֶת קִנְאָתִי בְּתוֹכָם וְלֹא כִלִּיתִי אֶת בְּנֵי יִשְׂרָאֵל בְּקִנְאָתִי: (יב) לָכֵן אֱמֹר הִנְנִי נֹתֵן לוֹ אֶת בְּרִיתִי שָׁלוֹם:(יג) וְהָיְתָה לּוֹ וּלְזַרְעוֹ אַחֲרָיו בְּרִית כְּהֻנַּת עוֹלָם תַּחַת אֲשֶׁר קִנֵּא לֵאלֹהָיו וַיְכַפֵּר עַל בְּנֵי יִשְׂרָאֵל: 

“Pinchas the son of Eleazar the son of Aharon the kohen has turned My anger away from the children of Israel by his zealously avenging Me among them, so that I did not destroy the children of Israel because of My zeal. Therefore, say, ‘I hereby give him My covenant of peace. It shall be for him and for his descendants after him [as] an eternal covenant of kehunah, because he was zealous for his G-d and atoned for the children of Israel’” (Bamidbar 25:11). 

Due to falling prey to the Midianite enticement of sexual immorality meshed with idolatry, Hashem had caused a plague upon the Israelites, which killed twenty-four thousand people (ibid. verse 9). The deadly plague ceased as soon as Pinchas took the spear in his hand, driving it through the prince of the tribe of Shimon, as he was engaged in illicit relations with the Midianite woman, the daughter of the national leader of a paternal house in Midian. 

Healing Hod by Distinguishing Friend from Foe

Pinchas, a grandson of Aharon, who is known for pursuing peace (Pirkei Avot 1:12), was awarded the eternal covenant of kehunah (of being a priest), specifically through killing a couple engaged in lovemaking. By the same token, he was granted the covenant of peace, as it is the perpetual role of the Kohanim to bless Israel with peace. The attribute of peace is connected to the eighth of the Ten Sefirot, הוֹד/hod – ‘empathy/recognition.’ Each of the lower sefirot is attributed to one of our seven shepherds, from Avraham to David, and the sefirah of hod is attributed to Aharon. Rabbi Ginsburg, in his book Body, Mind & Soul, connects each of the sefirot with one of the physiological systems. The immune system is associated with הוֹד/hod. He explains that when the sefirot of the left side – including the sefirah of hod – become estranged from the sefirot of the right – including the sefirah of Netzach – disease manifests through malfunction of the immune system. A healthy immune system annihilates destructive, foreign intrusions into the body, whereas an unhealthy immune system turns on the body itself. Hod is related to the Hebrew word תּוֹדָה/todah – ‘thanks and recognition.’ A messed-up immune system results from an inability to recognize and distinguish friend from foe. Not only in our Western culture is it hard to recognize that sometimes making love is detrimental to peace. Therefore, only one person: Pinchas, who had mastered the quality of hod – as bequeathed to him from his grandfather Aharon, was able to recognize the peril to healthy peace and carry out this recognition into action.

 

Healing our Immune System

Balance is always the key to ultimate health. In a Netzach-focused society, we need to reclaim our hod to attain balance and health. I believe that the reason why we struggle today with several diseases connected to the immune system, including a number of auto-immune illnesses, is because we have become so alienated from our true sense of hod. When a person has AIDS (G-d forbid), the virus kills the immune system, instead of the immune system killing the virus. Seasonal allergies are caused when a person’s immune system misconceives healthy pollen seeds for invading enemy cells. 

ספר ישעיה פרק ה פסוק כ

:הוֹי הָאֹמְרִים לָרַע טוֹב וְלַטּוֹב רָע שָׂמִים חֹשֶׁךְ לְאוֹר וְאוֹר לְחֹשֶׁךְ שָׂמִים מַר לְמָתוֹק וּמָתוֹק לְמָר

“Woe unto them that call evil good, and good evil; that change darkness to light, and light to darkness; that change bitter into sweet, and sweet into bitter!” (Yesha’yahu 5:20).
 
We can heal our immune system by learning to cultivate a sense of thanks to all who are benevolent to us and acknowledge our indebtedness to them, both for their physical and spiritual gifts. Simultaneously, we must recognize the nature of our foes, against whom we must be strong. When we master linking to the ally and fighting off the foe, like Pinchas, we can bring about Hashem’s blessing of peace and ultimate healing for body and soul, both for Israel and the entire world.