Shoftim

Parshas Shoftim describes the laws of annointing a king. The Torah seems to imply that there is a need to have a king rule the people once we have established ourselves in the Land. Yet, in Sefer Shmuel, Bnei Yisrael are rebuked for requesting a king to rule over them. One of the answers to this apparent contradiction bases its reasoning on specific words used in the command in parshas Shoftim versus those used in the request in Sefer Shmuel. In parshas Shoftim we are told som tasim ALECHA melech - we are to place a king UPON us. Whereas the request in sefer Shmuel utilizes the term lanu - for us - rather than alecha - upon us. The term alecha implies an understanding that the king is above us. He is the ruler and we are his subjects. As long as he adheres to the laws of the Torah, his authority is unquestioned and final. However, the term lanu implies that the king works for us, for the people. Therefore, the request was that the king should do the people's bidding and submit to the will of the people rather than being the authoritative figure described in the commandment.

In further detailing the laws of the king, the Torah warns the king l'vilti rum levavo me'echav - not to become haughty and pompous and raise himself above his brethren. This concept seems to contradict the previously stated distinction of the words alecha and lanu and the underlying premise that the king is supposed to be 'upon' the people, above them as ruler. Which one is it? Is the king supposed to be with us or above us?

A bit later in the parsha, the laws of war are discussed. The Torah tells us that prior to embarking on a military campaign, a rallying speech is given by the Kohen hamashuach encouraging the people to be confident in victory for Hashem leads them in battle and will assure victory. The verse tells us that the opening phrase of the Kohen's speech is shema Yisrael. The Talmud explains that this informs Bnei Yisrael that even if they only possess the merit of reciting the Shema they are still worthy of Divine salvation.

After this speech, the officers of the people continue by informing Bnei Yisrael of those who should return home and not accompany the army into battle. The last category of the excused are described as mi ha'ish hayarei v'rach halevav - those who are afraid. The Talmud explains that this means that those who are afraid that their sins will prevent them from exiting the battle unscathed are excused. The Talmud then questions what sins would be ones to be afraid of and responds that even a sin as seemingly minor as speaking between putting on the tefilin shel yad and the tefillin shel rosh without repeating a blessing is one to fear.

Didn't the Talmud just state that even the merit of merely reciting Shema was sufficient to assure salvation? It seems that one need not do more than that. Yet, the Talmud then states that even the slightest sin could potentially ruin the other merits and prevent victory. Which is it?

Chazal explain that Jewish royalty is, in a sense, a manifestation of malchus shamayim. The role of the king is to assure that Bnei Yisrael properly observe Torah and mitzvos. The honor given to the human king aids us in honoring Hashem. Therefore, a king who attempts to pardon his honor ein kvodo machul - the pardon is not valid. After all, it is not his honor to pardon. It is the honor of Hashem. The result of this attitude towards Jewish royalty is that all - both the king and the people - are commanded to give the proper honor to malchus shamayim. The laws pertaining to the king as well as the laws pertaining to the people emphasize this point, they just manifest themselves in different ways. The people are required to accept the rule of the king upon themselves since this rule is actually malchus shamayim, which the king is charged with upholding. Asking the king to submit to our will is comparable to asking malchus shamayim to submit to our will. Nonetheless, the king is equally enjoined to sumbit to malchus shamayim. He must remain humble and modest and understand that, he too, must submit to the will of Hashem and is implored not to become haughty.

This idea is correlated to the preparations for war. War carries with it the danger of assuming kochi v'otzem yadi asah li es hachayil hazeh. People, armies, kings can assume that it was their power, preparation, or strategy that caused the victory. Therefore, the Torah informs us that the most important factoid for one to have upon entering the battlefield is that ultimate victory is in the hands of Hashem. Therefore, the opening phrase of the Kohen's speech is Shema Yisrael. If we have the merit of saying the Shema every day with unwavering belief and confidence, if we state that phrase with understanding that Hashem Elokeinu Hashem Echad, if we accept ol malchus shamayim daily with belief that Hashem controls everything, then we can be confident of victory on the battlefield as well. That single merit, that unwavering faith and belief, is enough to overcome all other flaws, shortcomings, and mistakes.

However, if even after we have heard the words of the Kohen and are assured that unwavering belief and faith will win the day, we still are yarei and rach levav - we are still filled with fear and trepidation - then that is a sign that our belief is lacking. If our belief is lacking then even the slightest sin is one to fear. As with the appointment of a king, everything is determined by our commitment and submission to malchus shamayim.

If the king sumbits to malchus shamayim, the people do the same and manifest this through observance of Torah and mitzvos as well as adhering to the Torah-based instructions of the king, then the merit of reciting the Shema daily with belief and conviction will overcome all other shortcomings and assure Divine salvation in all of our endeavors.