Beit Midrash
- Sections
- Chemdat Yamim
- Parashat Hashavua
There is a great schism in Israel, within the broader populace and even within the religious community. Some see a contradiction between full dedication to Halacha (as they see it) and being subject to governmental law. Others claim that it is impossible to be a citizen of a law-based state and not see himself as obligated to follow all the laws (even when many are not in line with Halacha). We will analyze that dispute based on the expression "the teru’ah of the king." What is a tru’ah, and to which king is Bilam referring? Tannaim (Rosh Hashana 32a) disagree on this matter. Rabbi Yossi says that this pasuk can be used on Rosh Hashana as one of the ten p’sukim that relate to shofar blowing. Rabbi Yehuda says the pasuk is not related to either the shofarot or malchiyot (Hashem’s dominion). What is behind this disagreement?
The Tzlach (Rosh Hashana 32b) posits that Rabbi Yossi understood tru’ah to refer to a pattern of shofar blasts. Rabbi Yehuda understands that teru’ah means friendship (between Hashem and Bnei Yisrael), and therefore it unrelated to the shofar.
The Tannaim also disagree who the king is. According to Rabbi Yossi, the king is Hashem, whereas Rabbi Yehuda says it refers to a human leader. Each approach has support elsewhere in Chazal. Unkelus translates the phrase as the "the Divine Presence of their King was among them," obviously referring to Hashem. In contrast, the midrash (Bamidbar Rabba 20:20) explains Bilam’s thought process as follows. You will not be able to harm Bnei Yisrael while Moshe is their leader, and even his successor will be difficult because he will blow the shofar to take down the walls of Jericho. Thus, the king is Moshe and later Yehoshua.
Another, fundamental disagreement is also related to these approaches. One approach is that Hashem leads the nation directly by means of His Presence dwelling among them. This leaves little room for a human king, and the shofar blasts in His honor, for there to be closeness (i.e., friendship) with Hashem. On the other hand, such a system comes with a price - there will be no army, police, social protections, or even a Beit Hamikdash (see progression in Birkat Hamazon’s second beracha). This is the way things were in the times of the Shoftim. Because the prophet Shmuel thought that this set up was ideal, he objected to the request for a king (see Shmuel I, 10:19), although it is not clear he was correct.
The second approach is that Bilam referred to a successful and prominent human monarchy, symbolized by trumpet blasts. It would have a standing army and effective governmental agencies, dedicated to defense, Torah-based justice, etc.
The Rambam rules that there is a mitzva to make a Jewish monarchy. He also rules like Rabbi Yossi regarding our pasuk. When we have the merit to unite behind a ruling government that provides governmental services and interacts properly with the Heavenly Kingdom, then even those who are skeptical about its place in our liberation will become full partners with it.
Glory in the Clouds
Rabbi Yossef Carmel | 7 Shvat 5768
Parashat Hashavua: “Kings Will Descend from You”
Rabbi Yossef Carmel | Kislev 5786
Giving More Than You Have?
Rabbi Yossef Carmel | 20 Cheshvan 5767
