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While we are familiar with the title kohen, we might not be aware of its implication of authority. Indeed, the pasuk that says that "the sons of David were kohanim" (Shmuel II:8:18) refers to positions of power, as they were not descendants of Aharon.
Actually, the kohanim in the Beit Hamikdash had authority, all the more so the Kohen Gadol, who was in charge of a huge operation in the Temple. While this included great spiritual responsibility, it also included control over a tremendous budget, which, incidentally, was independent of the king’s control and had a built-in system for raising funds. The Kohen Gadol was also in charge of a limited judicial system, known as beit din shel kohanim (see mishna, Ketubot 1:5). This system led at times to severe corruption, such as at the time of the sons of Eili or of the bribe-paying candidates for the job in the time of the Second Temple. In the haftara we are witness to a power struggle of a different kind between two prominent kohanim.
Toward the end of David’s reign, it was clear to most citizens that his successor would be the oldest son of David’s wife Chagit – Adoniya. Nevertheless, Bat Sheva held David to his promise that her son Shlomo would ascend to the crown. Two Kohanim Gedolim who shared the post arose on the two sides of this dispute. Tzadok, who represented the house of Aharon’s son Elazar, stood behind Shlomo, whereas Evyatar, who represented the house of Itamar, threw his support behind Adoniya. At the end of the process, Evyatar and his family were banished to their village of Anatot and removed from prominence (Melachim I:2:26), and Tzadok became the sole leader of the tribe.
Why was Tzadok’s involvement in the dispute deemed proper while Evyatar’s was not? What is wrong with supporting Adoniya? We can use the opportunity of looking at the p’sukim to learn more generally when it is right for religious leaders to get involved in political debate. Adoniya is described as approaching Evyatar, who agreed to support him (ibid. 7). Adoniya should have acted with humility and waited for David to decide, after consultation with the prophet, who would succeed him. Evyatar’s involvement in this improper political maneuvering is an example of an improper attempt to decide the matter of the kingdom and perhaps also an attempt to insure his position of power under the new regime. Tzadok, in contrast, did not take a stand but brought the matter to David to decide, only after which did he add his blessing to the decision.
The prophets, while also holy people like the kohanim, do have a role that makes it appropriate to get involved in political matters. After all, their job is not to determine halachic policy for the generations but to educate the people as to what to do in the present, which can include "political" steps.
We take the opportunity to urge rabbis, the scholars of Torah, to distance themselves from the political arena. Even in our times, the confusion between the religious realm and the political one has caused much damage.
Rabbis in Midrash
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D'varim Judaism’s Social Vision
Re’eh
Giving is more than an act of generosity—it is an essential part of human dignity that belongs to everyone, rich and poor alike. The ultimate goal of help is to empower others to stand on their own.
Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
