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August 20, 2004/Elul 3 5764, Vol. 56, No.48
Ruler must teach laws of God
SHLOMO RISKIN
Parshat Shoftim/Deuteronomy 16:18-21:9
How does our Jewish tradition view the function and powers of the chief executive? Much of the world into the 18th century believed in the "divine right" of monarchs, that the word of the king was tantamount to the word of God. Today, our neighbors in the Middle East are ruled by despotic totalitarian governments, with some attempting to bestow a modicum of benefits upon their subjects but most insensitive to any needs beyond those of the royal families.
Some political theorists would argue that an absolute and corrupt ruler is preferable to anarchy. Jewish tradition is ambiguous: "If, after you have entered the land the God has assigned to you, and taken possession of it and settled in it, you decide, I will set a king over me, as do all the nations about me, you shall be free to set a king over yourself, one chosen by the Lord your God" (Deuteronomy 17:14-15).
Gideon the judge refused the offer of kingship, insisting that God ought to rule over Israel (Judges 8:23). Samuel considered the request for a king as a rejection of God (I Samuel 8). On the other hand, a monarchy was the normative form of rule in Israel during both ancient commonwealths.
There is no argument, however, about the function of a king. It's a lesson that has crucial ramifications for our understanding of the sanctity of Jerusalem. Maimonides maintains that its sanctity is eternal: "The sanctity of Jerusalem is the sanctity of the Divine Presence (Shekhinah), and the Divine Presence can never be nullified" (Laws of the Chosen Temple, 6, 15).
Our daily prayers buttress the words of Maimonides: "To Jerusalem your city shall you (God) return in compassion, and you (God) shall dwell in its midst as you have said, and may you build it soon in our days as an eternal building. And the throne of David shall you prepare within it speedily. Blessed are you, O God, the builder of Jerusalem."
What is the relationship between God's presence and Jewish sovereignty? This week's Torah portion says of the king of Israel: "He shall not keep many horses ... and he shall not have many wives, lest his heart go astray; nor shall he amass silver and gold to excess" (Deuteronomy 17:16,17).
Rather, "when he is seated on his royal throne, he shall have a copy of this teaching (Torah) written for him on a scroll by the Levitical priests. Let it remain with him and let him read it all his life, so that he may learn to revere God, to observe faithfully every word of this teaching as well as these laws. Thus he will not act haughtily toward his fellows or deviate from the instruction to the right or to the left, to the end that he and his descendents may reign long in the midst of Israel" (Deuteronomy 17:18-20). God does not bestow divine right on Israelite kings; the kings must teach God's law to the people.
Jerusalem is the seat of the kingship of Israel and the city from which the message of a God of peace, justice and compassion will emanate to the world. Jerusalem is the City of Peace, and the Temple Mount is the place from which humanity will learn not to war anymore, to beat swords into ploughshares; "for instruction (Torah) shall come forth from Zion, the word of God from Jerusalem" (Isaiah 2, Micah 4).
It is the ruler's function to symbolize the Ruler of all Rulers, to express his message to Israel and the world from his throne in Jerusalem. He must be a king of peace, a messenger of justice and compassion.
Shlomo Riskin is the spiritual leader of Efrat, Israel.
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