Shoftim: On Moral Leadership

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The laws governing various forms of leadership in Parshat Shoftim highlight both its challenges and moral responsibilities, while empowering individuals to ensure that those who lead are worthy of the positions they hold.

Alongside the Torah’s command to appoint judges in every town comes the warning that judges must not show favoritism or accept bribes, and the charge: “Justice, justice you shall pursue.” When the people seek to appoint a king, the Torah anticipates the ways in which a king might abuse his power: he must not accumulate too many wives or excessive wealth, and he must keep a Torah scroll with him as a constant reminder of God and the mitzvot. Shoftim also discusses priests and prophets, who are chosen by God. Yet their power, too, has limits: the kohanim do not receive a territorial inheritance, and the prophet must be careful to convey only the word of God. Along with stature come sacrifice, restraint, and responsibility.

Yet responsibility does not rest only on the shoulders of leaders; it belongs to the people as well. The Sefer HaChinuch teaches that the biblical command to appoint judges to a beit din is “incumbent on every community, in every place.” Just and moral leadership depends, in part, on the people who choose and appoint their leaders. This idea is reinforced by the Sifrei’s interpretation of “Justice, justice you shall pursue.” The Sifrei teaches that this means that the individual must “seek out the finest beit din.” We, too, are called upon to pursue justice by seeking out and supporting leaders worthy of our trust.

This idea is also reflected in the tefilla for the State of Israel. We pray to God: “Bestow Your light and truth upon its leaders… and grace them with Your good counsel.” The prayer reminds us that good leadership requires both divine guidance and human responsibility. As we enter the coming months of election campaigns and public debate, may we have the wisdom to choose, and the merit to be blessed with, moral, just, and inspiring leaders in our time. Shabbat Shalom – Karen Miller Jackson

Beha’alotcha: One Menorah for One People

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The menorah – described in Parshat Beha’alotecha*– has been a central symbol of Judaism from the Temple in ancient times to the Knesset in modern Israel. What has made the menorah such an enduring symbol of the Jewish people?

The commentaries raise several questions that illuminate this idea. First, why is the making of the menorah described here again after it has already appeared twice before? Second, why must the three branches on each side turn inward toward the central light?

The Torah describes the menorah as mikshah – fashioned, according to Rashi, from a single hammered piece of gold. The Midrash offers another layer of meaning: Moshe found the menorah extraordinarily difficult (nitkasheh) to create. No matter how many times God showed him the design, he was unable to reproduce it, until God miraculously completed it through fire. Perhaps the Torah’s repeated descriptions allude to this challenge. The menorah thus symbolizes a Divine ideal: many parts joined together in a single sacred whole.

The lighting of the menorah reinforces this message. Aaron is commanded to kindle the lamps so that the three branches on each side face the central light. Rashi explains that this teaches there is ultimately one true source of light in the world – God. Sforno offers another interpretation: the branches represent different kinds of Jews. Though some stand further to the right and others to the left, all remain part of the same menorah and all turn toward the center – a shared commitment and collective mission.

This election season in Israel feels especially consequential. The menorah offers a powerful image for both our leaders and society: despite our differences, we must continue to prioritize our shared commitment to our people, our tradition, and our land. Shabbat Shalom -Karen Miller Jackson

*For the next few weeks I’ll be following the Torah reading schedule in Israel.