Who's Your Rebbe? The Problem of Hierarchy in Torah Leadership

(ה) וַיְדַבֵּ֥ר יקוק אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ (ו) קַ֚ח אֶת־הַלְוִיִּ֔ם מִתּ֖וֹךְ בְּנֵ֣י יִשְׂרָאֵ֑ל וְטִהַרְתָּ֖ אֹתָֽם: ...(י) וְהִקְרַבְתָּ֥ אֶת־הַלְוִיִּ֖ם לִפְנֵ֣י יקוק וְסָמְכ֧וּ בְנֵי־יִשְׂרָאֵ֛ל אֶת־יְדֵיהֶ֖ם עַל־הַלְוִיִּֽם׃ ...(טז) כִּי֩ נְתֻנִ֨ים נְתֻנִ֥ים הֵ֙מָּה֙ לִ֔י מִתּ֖וֹךְ בְּנֵ֣י יִשְׂרָאֵ֑ל תַּחַת֩ פִּטְרַ֨ת כָּל־רֶ֜חֶם בְּכ֥וֹר כֹּל֙ מִבְּנֵ֣י יִשְׂרָאֵ֔ל לָקַ֥חְתִּי אֹתָ֖ם לִֽי׃ (יז) כִּ֣י לִ֤י כָל־בְּכוֹר֙ בִּבְנֵ֣י יִשְׂרָאֵ֔ל בָּאָדָ֖ם וּבַבְּהֵמָ֑ה בְּי֗וֹם הַכֹּתִ֤י כָל־בְּכוֹר֙ בְּאֶ֣רֶץ מִצְרַ֔יִם הִקְדַּ֥שְׁתִּי אֹתָ֖ם לִֽי׃ (יח) וָאֶקַּח֙ אֶת־הַלְוִיִּ֔ם תַּ֥חַת כָּל־בְּכ֖וֹר בִּבְנֵ֥י יִשְׂרָאֵֽל׃ (יט) וָאֶתְּנָ֨ה אֶת־הַלְוִיִּ֜ם נְתֻנִ֣ים ׀ לְאַהֲרֹ֣ן וּלְבָנָ֗יו מִתּוֹךְ֮ בְּנֵ֣י יִשְׂרָאֵל֒ לַעֲבֹ֞ד אֶת־עֲבֹדַ֤ת בְּנֵֽי־יִשְׂרָאֵל֙ בְּאֹ֣הֶל מוֹעֵ֔ד וּלְכַפֵּ֖ר עַל־בְּנֵ֣י יִשְׂרָאֵ֑ל וְלֹ֨א יִהְיֶ֜ה בִּבְנֵ֤י יִשְׂרָאֵל֙ נֶ֔גֶף בְּגֶ֥שֶׁת בְּנֵֽי־יִשְׂרָאֵ֖ל אֶל־הַקֹּֽדֶשׁ׃

(5) The LORD spoke to Moses, saying: (6) Take the Levites from among the Israelites and cleanse them... (10) and bring the Levites forward before the LORD. Let the Israelites lay their hands upon the Levites...(16) For they are formally assigned to Me from among the Israelites: I have taken them for Myself in place of all the first issue of the womb, of all the first-born of the Israelites. (17) For every first-born among the Israelites, man as well as beast, is Mine; I consecrated them to Myself at the time that I smote every first-born in the land of Egypt. (18) Now I take the Levites instead of every first-born of the Israelites; (19) and from among the Israelites I formally assign the Levites to Aaron and his sons, to perform the service for the Israelites in the Tent of Meeting and to make expiation for the Israelites, so that no plague may afflict the Israelites for coming too near the sanctuary.

1. What is the purpose of separating the Levites from the rest of the Israelites? Is this the same as the purpose of putting them to work for the Tabernacle? Does their separation necessarily establish a religious hierarchy?

2. Is it possible for people to have specific and rigid roles within a religious system without perceiving them as hierarchical? Can you think of any examples?

(א) וַיִּקַּ֣ח קֹ֔רַח בֶּן־יִצְהָ֥ר בֶּן־קְהָ֖ת בֶּן־לֵוִ֑י וְדָתָ֨ן וַאֲבִירָ֜ם בְּנֵ֧י אֱלִיאָ֛ב וְא֥וֹן בֶּן־פֶּ֖לֶת בְּנֵ֥י רְאוּבֵֽן... (ג) וַיִּֽקָּהֲל֞וּ עַל־מֹשֶׁ֣ה וְעַֽל־אַהֲרֹ֗ן וַיֹּאמְר֣וּ אֲלֵהֶם֮ רַב־לָכֶם֒ כִּ֤י כָל־הָֽעֵדָה֙ כֻּלָּ֣ם קְדֹשִׁ֔ים וּבְתוֹכָ֖ם יקוק וּמַדּ֥וּעַ תִּֽתְנַשְּׂא֖וּ עַל־קְהַ֥ל יְהוָֽה... (ח) וַיֹּ֥אמֶר מֹשֶׁ֖ה אֶל־קֹ֑רַח שִׁמְעוּ־נָ֖א בְּנֵ֥י לֵוִֽי׃ (ט) הַמְעַ֣ט מִכֶּ֗ם כִּֽי־הִבְדִּיל֩ אֱלֹהֵ֨י יִשְׂרָאֵ֤ל אֶתְכֶם֙ מֵעֲדַ֣ת יִשְׂרָאֵ֔ל לְהַקְרִ֥יב אֶתְכֶ֖ם אֵלָ֑יו לַעֲבֹ֗ד אֶת־עֲבֹדַת֙ מִשְׁכַּ֣ן יקוק וְלַעֲמֹ֛ד לִפְנֵ֥י הָעֵדָ֖ה לְשָׁרְתָֽם׃ (י) וַיַּקְרֵב֙ אֹֽתְךָ֔ וְאֶת־כָּל־אַחֶ֥יךָ בְנֵי־לֵוִ֖י אִתָּ֑ךְ וּבִקַּשְׁתֶּ֖ם גַּם־כְּהֻנָּֽה׃ (יא) לָכֵ֗ן אַתָּה֙ וְכָל־עֲדָ֣תְךָ֔ הַנֹּעָדִ֖ים עַל־יקוק וְאַהֲרֹ֣ן מַה־ה֔וּא כִּ֥י תלונו [תַלִּ֖ינוּ] עָלָֽיו...

(1) Now Korah, son of Izhar son of Kohath son of Levi, betook himself, along with Dathan and Abiram sons of Eliab, and On son of Peleth—descendants of Reuben... (3) They combined against Moses and Aaron and said to them, “You have gone too far! For all the community are holy, all of them, and the LORD is in their midst. Why then do you raise yourselves above the LORD’s congregation?” ...(8) Moses said to Korah, “Hear me, sons of Levi. (9) Is it not enough for you that the God of Israel has set you apart from the community of Israel and given you access to Him, to perform the duties of the LORD’s Tabernacle and to minister to the community and serve them? (10) Now that He has advanced you and all your fellow Levites with you, do you seek the priesthood too? (11) Truly, it is against the LORD that you and all your company have banded together. For who is Aaron that you should rail against him?”

1. What is the complaint of Korach and his faction? Is it justified? How does Moshe attempt to mollify them? What does this suggest about the status of the Levites?

2. Are complaints like Korach's infrequent in religious life? How do we treat them when they occur?

(א) וַתְּדַבֵּ֨ר מִרְיָ֤ם וְאַהֲרֹן֙ בְּמֹשֶׁ֔ה עַל־אֹד֛וֹת הָאִשָּׁ֥ה הַכֻּשִׁ֖ית אֲשֶׁ֣ר לָקָ֑ח כִּֽי־אִשָּׁ֥ה כֻשִׁ֖ית לָקָֽח׃ (ב) וַיֹּאמְר֗וּ הֲרַ֤ק אַךְ־בְּמֹשֶׁה֙ דִּבֶּ֣ר יקוק הֲלֹ֖א גַּם־בָּ֣נוּ דִבֵּ֑ר וַיִּשְׁמַ֖ע יקוק (ג) וְהָאִ֥ישׁ מֹשֶׁ֖ה ענו [עָנָ֣יו] מְאֹ֑ד מִכֹּל֙ הָֽאָדָ֔ם אֲשֶׁ֖ר עַל־פְּנֵ֥י הָאֲדָמָֽה׃ (ס) (ד) וַיֹּ֨אמֶר יקוק פִּתְאֹ֗ם אֶל־מֹשֶׁ֤ה וְאֶֽל־אַהֲרֹן֙ וְאֶל־מִרְיָ֔ם צְא֥וּ שְׁלָשְׁתְּכֶ֖ם אֶל־אֹ֣הֶל מוֹעֵ֑ד וַיֵּצְא֖וּ שְׁלָשְׁתָּֽם׃ (ה) וַיֵּ֤רֶד יקוק בְּעַמּ֣וּד עָנָ֔ן וַֽיַּעֲמֹ֖ד פֶּ֣תַח הָאֹ֑הֶל וַיִּקְרָא֙ אַהֲרֹ֣ן וּמִרְיָ֔ם וַיֵּצְא֖וּ שְׁנֵיהֶֽם׃ (ו) וַיֹּ֖אמֶר שִׁמְעוּ־נָ֣א דְבָרָ֑י אִם־יִֽהְיֶה֙ נְבִ֣יאֲכֶ֔ם יקוק בַּמַּרְאָה֙ אֵלָ֣יו אֶתְוַדָּ֔ע בַּחֲל֖וֹם אֲדַבֶּר־בּֽוֹ׃ (ז) לֹא־כֵ֖ן עַבְדִּ֣י מֹשֶׁ֑ה בְּכָל־בֵּיתִ֖י נֶאֱמָ֥ן הֽוּא׃ (ח) פֶּ֣ה אֶל־פֶּ֞ה אֲדַבֶּר־בּ֗וֹ וּמַרְאֶה֙ וְלֹ֣א בְחִידֹ֔ת וּתְמֻנַ֥ת יקוק יַבִּ֑יט וּמַדּ֙וּעַ֙ לֹ֣א יְרֵאתֶ֔ם לְדַבֵּ֖ר בְּעַבְדִּ֥י בְמֹשֶֽׁה׃ ...

(1) Miriam and Aaron spoke against Moses because of the Cushite woman he had married: “He married a Cushite woman!” (2) They said, “Has the LORD spoken only through Moses? Has He not spoken through us as well?” The LORD heard it. (3) Now Moses was a very humble man, more so than any other man on earth. (4) Suddenly the LORD called to Moses, Aaron, and Miriam, “Come out, you three, to the Tent of Meeting.” So the three of them went out. (5) The LORD came down in a pillar of cloud, stopped at the entrance of the Tent, and called out, “Aaron and Miriam!” The two of them came forward; (6) and He said, “Hear these My words: When a prophet of the LORD arises among you, I make Myself known to him in a vision, I speak with him in a dream. (7) Not so with My servant Moses; he is trusted throughout My household. (8) With him I speak mouth to mouth, plainly and not in riddles, and he beholds the likeness of the LORD. How then did you not shrink from speaking against My servant Moses!”...

...(יב) וַיִּשְׁלַ֣ח מֹשֶׁ֔ה לִקְרֹ֛א לְדָתָ֥ן וְלַאֲבִירָ֖ם בְּנֵ֣י אֱלִיאָ֑ב וַיֹּאמְר֖וּ לֹ֥א נַעֲלֶֽה׃ (יג) הַמְעַ֗ט כִּ֤י הֶֽעֱלִיתָ֙נוּ֙ מֵאֶ֨רֶץ זָבַ֤ת חָלָב֙ וּדְבַ֔שׁ לַהֲמִיתֵ֖נוּ בַּמִּדְבָּ֑ר כִּֽי־תִשְׂתָּרֵ֥ר עָלֵ֖ינוּ גַּם־הִשְׂתָּרֵֽר׃ (יד) אַ֡ף לֹ֣א אֶל־אֶרֶץ֩ זָבַ֨ת חָלָ֤ב וּדְבַשׁ֙ הֲבִ֣יאֹתָ֔נוּ וַתִּ֨תֶּן־לָ֔נוּ נַחֲלַ֖ת שָׂדֶ֣ה וָכָ֑רֶם הַעֵינֵ֞י הָאֲנָשִׁ֥ים הָהֵ֛ם תְּנַקֵּ֖ר לֹ֥א נַעֲלֶֽה׃ ...

(12) Moses sent for Dathan and Abiram, sons of Eliab; but they said, “We will not come! (13) Is it not enough that you brought us from a land flowing with milk and honey to have us die in the wilderness, that you would also lord it over us? (14) Even if you had brought us to a land flowing with milk and honey, and given us possession of fields and vineyards, should you gouge out those men’s eyes? We will not come!” ...

1. What seems to be Miriam and Aaron's issue with Moshe? Are they justified in their claim? Can we learn anything from God's response about when it is appropriate to oppose hierarchy?

2. What is the complaint of Datan and Abiram? Is there any part of it that is justified? How are they different from Miriam and Aaron? Is their complaint more, less, or equally legitimate?

(יב) וּבְנֵ֥י עֵלִ֖י בְּנֵ֣י בְלִיָּ֑עַל לֹ֥א יָדְע֖וּ אֶת־יקוק (יג) וּמִשְׁפַּ֥ט הַכֹּהֲנִ֖ים אֶת־הָעָ֑ם כָּל־אִ֞ישׁ זֹבֵ֣חַ זֶ֗בַח וּבָ֨א נַ֤עַר הַכֹּהֵן֙ כְּבַשֵּׁ֣ל הַבָּשָׂ֔ר וְהַמַּזְלֵ֛ג שְׁלֹ֥שׁ־הַשִּׁנַּ֖יִם בְּיָדֽוֹ׃ (יד) וְהִכָּ֨ה בַכִּיּ֜וֹר א֣וֹ בַדּ֗וּד א֤וֹ בַקַּלַּ֙חַת֙ א֣וֹ בַפָּר֔וּר כֹּ֚ל אֲשֶׁ֣ר יַעֲלֶ֣ה הַמַּזְלֵ֔ג יִקַּ֥ח הַכֹּהֵ֖ן בּ֑וֹ כָּ֚כָה יַעֲשׂ֣וּ לְכָל־יִשְׂרָאֵ֔ל הַבָּאִ֥ים שָׁ֖ם בְּשִׁלֹֽה׃ (טו) גַּם֮ בְּטֶרֶם֮ יַקְטִר֣וּן אֶת־הַחֵלֶב֒ וּבָ֣א ׀ נַ֣עַר הַכֹּהֵ֗ן וְאָמַר֙ לָאִ֣ישׁ הַזֹּבֵ֔חַ תְּנָ֣ה בָשָׂ֔ר לִצְל֖וֹת לַכֹּהֵ֑ן וְלֹֽא־יִקַּ֧ח מִמְּךָ֛ בָּשָׂ֥ר מְבֻשָּׁ֖ל כִּ֥י אִם־חָֽי׃ (טז) וַיֹּ֨אמֶר אֵלָ֜יו הָאִ֗ישׁ קַטֵּ֨ר יַקְטִיר֤וּן כַּיּוֹם֙ הַחֵ֔לֶב וְקַ֨ח־לְךָ֔ כַּאֲשֶׁ֥ר תְּאַוֶּ֖ה נַפְשֶׁ֑ךָ וְאָמַ֥ר ׀ לו [לֹא֙] כִּ֚י עַתָּ֣ה תִתֵּ֔ן וְאִם־לֹ֖א לָקַ֥חְתִּי בְחָזְקָֽה׃ (יז) וַתְּהִ֨י חַטַּ֧את הַנְּעָרִ֛ים גְּדוֹלָ֥ה מְאֹ֖ד אֶת־פְּנֵ֣י יקוק כִּ֤י נִֽאֲצוּ֙ הָֽאֲנָשִׁ֔ים אֵ֖ת מִנְחַ֥ת יקוק ...(כב) וְעֵלִ֖י זָקֵ֣ן מְאֹ֑ד וְשָׁמַ֗ע אֵת֩ כָּל־אֲשֶׁ֨ר יַעֲשׂ֤וּן בָּנָיו֙ לְכָל־יִשְׂרָאֵ֔ל וְאֵ֤ת אֲשֶֽׁר־יִשְׁכְּבוּן֙ אֶת־הַנָּשִׁ֔ים הַצֹּ֣בְא֔וֹת פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד׃ ...(כז) וַיָּבֹ֥א אִישׁ־אֱלֹהִ֖ים אֶל־עֵלִ֑י וַיֹּ֣אמֶר אֵלָ֗יו כֹּ֚ה אָמַ֣ר יקוק הֲנִגְלֹ֤ה נִגְלֵ֙יתִי֙ אֶל־בֵּ֣ית אָבִ֔יךָ בִּֽהְיוֹתָ֥ם בְּמִצְרַ֖יִם לְבֵ֥ית פַּרְעֹֽה׃ (כח) וּבָחֹ֣ר אֹ֠תוֹ מִכָּל־שִׁבְטֵ֨י יִשְׂרָאֵ֥ל לִי֙ לְכֹהֵ֔ן לַעֲל֣וֹת עַֽל־מִזְבְּחִ֗י לְהַקְטִ֥יר קְטֹ֛רֶת לָשֵׂ֥את אֵפ֖וֹד לְפָנָ֑י וָֽאֶתְּנָה֙ לְבֵ֣ית אָבִ֔יךָ אֶת־כָּל־אִשֵּׁ֖י בְּנֵ֥י יִשְׂרָאֵֽל׃ (כט) לָ֣מָּה תִבְעֲט֗וּ בְּזִבְחִי֙ וּבְמִנְחָתִ֔י אֲשֶׁ֥ר צִוִּ֖יתִי מָע֑וֹן וַתְּכַבֵּ֤ד אֶת־בָּנֶ֙יךָ֙ מִמֶּ֔נִּי לְהַבְרִֽיאֲכֶ֗ם מֵרֵאשִׁ֛ית כָּל־מִנְחַ֥ת יִשְׂרָאֵ֖ל לְעַמִּֽי׃ ...

(12) Now Eli’s sons were scoundrels; they paid no heed to the LORD. (13) This is how the priests used to deal with the people: When anyone brought a sacrifice, the priest’s boy would come along with a three-pronged fork while the meat was boiling, (14) and he would thrust it into the cauldron, or the kettle, or the great pot, or the small cooking-pot; and whatever the fork brought up, the priest would take away on it. This was the practice at Shiloh with all the Israelites who came there. (15) [But now] even before the suet was turned into smoke, the priest’s boy would come and say to the man who was sacrificing, “Hand over some meat to roast for the priest; for he won’t accept boiled meat from you, only raw.” (16) And if the man said to him, “Let them first turn the suet into smoke, and then take as much as you want,” he would reply, “No, hand it over at once or I’ll take it by force.” (17) The sin of the young men against the LORD was very great, for the men treated the LORD’s offerings impiously... (22) Now Eli was very old. He heard all that his sons were doing to all Israel, and how they lay with the women who performed tasks at the entrance of the Tent of Meeting... (27) A man of God came to Eli and said to him, “Thus said the LORD: Lo, I revealed Myself to your father’s house in Egypt when they were subject to the House of Pharaoh, (28) and I chose them from among all the tribes of Israel to be My priests—to ascend My altar, to burn incense, [and] to carry an ephod before Me—and I assigned to your father’s house all offerings by fire of the Israelites. (29) Why, then, do you maliciously trample upon the sacrifices and offerings that I have commanded? You have honored your sons more than Me, feeding on the first portions of every offering of My people Israel...

1. According to the text, how did the Levites (or, strictly speaking, the Priests) treat their position in the religious hierarchy? What seems to be the dissonance between the way God perceived them and the way they were perceived by the people and themselves?

2. Is the danger of abuse, a good enough reason to resist hierarchy in all cases?

|| Federalist No. 70 ||

The Executive Department Further Considered
From the New York Packet
Tuesday, March 18, 1788.

Author: Alexander Hamilton

https://www.congress.gov/resources/display/content/The+Federalist+Papers#TheFederalistPapers-70

To the People of the State of New York:

THERE is an idea, which is not without its advocates, that a vigorous Executive is inconsistent with the genius of republican government. The enlightened well-wishers to this species of government must at least hope that the supposition is destitute of foundation; since they can never admit its truth, without at the same time admitting the condemnation of their own principles. Energy in the Executive is a leading character in the definition of good government. It is essential to the protection of the community against foreign attacks; it is not less essential to the steady administration of the laws; to the protection of property against those irregular and high-handed combinations which sometimes interrupt the ordinary course of justice; to the security of liberty against the enterprises and assaults of ambition, of faction, and of anarchy. Every man the least conversant in Roman story, knows how often that republic was obliged to take refuge in the absolute power of a single man, under the formidable title of Dictator, as well against the intrigues of ambitious individuals who aspired to the tyranny, and the seditions of whole classes of the community whose conduct threatened the existence of all government, as against the invasions of external enemies who menaced the conquest and destruction of Rome.

There can be no need, however, to multiply arguments or examples on this head. A feeble Executive implies a feeble execution of the government. A feeble execution is but another phrase for a bad execution; and a government ill executed, whatever it may be in theory, must be, in practice, a bad government...

That unity is conducive to energy will not be disputed. Decision, activity, secrecy, and despatch will generally characterize the proceedings of one man in a much more eminent degree than the proceedings of any greater number; and in proportion as the number is increased, these qualities will be diminished...

Wherever two or more persons are engaged in any common enterprise or pursuit, there is always danger of difference of opinion. If it be a public trust or office, in which they are clothed with equal dignity and authority, there is peculiar danger of personal emulation and even animosity. From either, and especially from all these causes, the most bitter dissensions are apt to spring. Whenever these happen, they lessen the respectability, weaken the authority, and distract the plans and operation of those whom they divide. If they should unfortunately assail the supreme executive magistracy of a country, consisting of a plurality of persons, they might impede or frustrate the most important measures of the government, in the most critical emergencies of the state. And what is still worse, they might split the community into the most violent and irreconcilable factions, adhering differently to the different individuals who composed the magistracy.

Men often oppose a thing, merely because they have had no agency in planning it, or because it may have been planned by those whom they dislike. But if they have been consulted, and have happened to disapprove, opposition then becomes, in their estimation, an indispensable duty of self-love. They seem to think themselves bound in honor, and by all the motives of personal infallibility, to defeat the success of what has been resolved upon contrary to their sentiments. Men of upright, benevolent tempers have too many opportunities of remarking, with horror, to what desperate lengths this disposition is sometimes carried, and how often the great interests of society are sacrificed to the vanity, to the conceit, and to the obstinacy of individuals, who have credit enough to make their passions and their caprices interesting to mankind. Perhaps the question now before the public may, in its consequences, afford melancholy proofs of the effects of this despicable frailty, or rather detestable vice, in the human character.

Upon the principles of a free government, inconveniences from the source just mentioned must necessarily be submitted to in the formation of the legislature; but it is unnecessary, and therefore unwise, to introduce them into the constitution of the Executive. It is here too that they may be most pernicious. In the legislature, promptitude of decision is oftener an evil than a benefit. The differences of opinion, and the jarrings of parties in that department of the government, though they may sometimes obstruct salutary plans, yet often promote deliberation and circumspection, and serve to check excesses in the majority. When a resolution too is once taken, the opposition must be at an end. That resolution is a law, and resistance to it punishable. But no favorable circumstances palliate or atone for the disadvantages of dissension in the executive department. Here, they are pure and unmixed. There is no point at which they cease to operate. They serve to embarrass and weaken the execution of the plan or measure to which they relate, from the first step to the final conclusion of it. They constantly counteract those qualities in the Executive which are the most necessary ingredients in its composition, vigor and expedition, and this without any counterbalancing good. In the conduct of war, in which the energy of the Executive is the bulwark of the national security, every thing would be to be apprehended from its plurality...

1. Do the arguments Hamilton makes in favor of a single Chief Executive apply to a group like the Kohanim or Levites who perform executive functions on behalf of the people as a whole?

2. Today, who constitutes the legislative body of an Orthodox Jewish community? What about the executive? Is the opposition and resistance that Hamilton approves of in the legislative body consistently present? What about in the executive body where Hamilton sees it as entirely destructive?

(ט)...אר"י בר' סימון כך אמר ליה אברהם מלך ב"ו תולין לו אנקליטון מדוכוס לאפרכוס מאפרכוס לאסטרליטוס ואת בשביל שאין לך מי שיתלה לך אנקליטון לא תעשה משפט. אר"י בר' סימון כשבקשת לדון את עולמך מסרת אותו ביד שנים רומוס ורומילוס שאם בקש אחד מהם לעשות דבר חבירו מעכב על ידו ואת בשביל שאין לך מי שיעכב על ידך לא תעשה משפט.

(9)...Rabbi Judah son of Rabbi Simon said, "Abraham said to God, 'A flesh and blood king (who wishes to do an act of judgement), they set up an appeal (process) over him: from the commander to the provincial governor, from the provincial governor to the military governor. But you, because there is no one to appeal to above you, will you act unjustly?'" Rabbi Judah son of Rabbi Simon said, "When you chose to govern your world, you put it in the hands of two kings, Romulus and Remus. For if one wanted to do something, his counterpart prevented him. And you, since you have no one to prevent you, will you act unjustly?

1. According to the Midrash, what seems to be the ideal human government? Strong or weak? How does the Midrash feel about absolute hierarchies?

2. What would Hamilton think of this Midrash? Does it counter his arguments? Is the "Jewish perspective" in conflict with the "Federalist perspective"?

|| Federalist No. 70 ||

The Executive Department Further Considered
From the New York Packet
Tuesday, March 18, 1788.

Author: Alexander Hamilton

https://www.congress.gov/resources/display/content/The+Federalist+Papers#TheFederalistPapers-70

But one of the weightiest objections to a plurality in the Executive, and which lies as much against the last as the first plan, is, that it tends to conceal faults and destroy responsibility.

Responsibility is of two kinds to censure and to punishment. The first is the more important of the two, especially in an elective office. Man, in public trust, will much oftener act in such a manner as to render him unworthy of being any longer trusted, than in such a manner as to make him obnoxious to legal punishment. But the multiplication of the Executive adds to the difficulty of detection in either case. It often becomes impossible, amidst mutual accusations, to determine on whom the blame or the punishment of a pernicious measure, or series of pernicious measures, ought really to fall. It is shifted from one to another with so much dexterity, and under such plausible appearances, that the public opinion is left in suspense about the real author. The circumstances which may have led to any national miscarriage or misfortune are sometimes so complicated that, where there are a number of actors who may have had different degrees and kinds of agency, though we may clearly see upon the whole that there has been mismanagement, yet it may be impracticable to pronounce to whose account the evil which may have been incurred is truly chargeable.

``I was overruled by my council. The council were so divided in their opinions that it was impossible to obtain any better resolution on the point.'' These and similar pretexts are constantly at hand, whether true or false. And who is there that will either take the trouble or incur the odium, of a strict scrutiny into the secret springs of the transaction? Should there be found a citizen zealous enough to undertake the unpromising task, if there happen to be collusion between the parties concerned, how easy it is to clothe the circumstances with so much ambiguity, as to render it uncertain what was the precise conduct of any of those parties?...

The idea of a council to the Executive, which has so generally obtained in the State constitutions, has been derived from that maxim of republican jealousy which considers power as safer in the hands of a number of men than of a single man. If the maxim should be admitted to be applicable to the case, I should contend that the advantage on that side would not counterbalance the numerous disadvantages on the opposite side. But I do not think the rule at all applicable to the executive power. I clearly concur in opinion, in this particular, with a writer whom the celebrated Junius pronounces to be ``deep, solid, and ingenious,'' that ``the executive power is more easily confined when it is ONE'' [2]; that it is far more safe there should be a single object for the jealousy and watchfulness of the people; and, in a word, that all multiplication of the Executive is rather dangerous than friendly to liberty.

A little consideration will satisfy us, that the species of security sought for in the multiplication of the Executive, is attainable. Numbers must be so great as to render combination difficult, or they are rather a source of danger than of security. The united credit and influence of several individuals must be more formidable to liberty, than the credit and influence of either of them separately. When power, therefore, is placed in the hands of so small a number of men, as to admit of their interests and views being easily combined in a common enterprise, by an artful leader, it becomes more liable to abuse, and more dangerous when abused, than if it be lodged in the hands of one man; who, from the very circumstance of his being alone, will be more narrowly watched and more readily suspected, and who cannot unite so great a mass of influence as when he is associated with others.

1. According to Hamilton, what is the result of increasingly collaborative leadership with regard to the danger of abuse of power? What would the Midrash above have to say about this?

2. Might reduced hierarchy in the Temple rituals have prevented the abuses of the sons of Eli? Or was the problem that there wasn't an "energetic" enough single executive (Eli?) to stop them?

3. How does this play out in our own lives? Are powerful single leaders easier to oversee and prevent from abuses of power than groups?

מלך לא דן כו': אמר רב יוסף לא שנו אלא מלכי ישראל אבל מלכי בית דוד דן ודנין אותן דכתיב (ירמיהו כא, יב) בית דוד כה אמר יקוק דינו לבקר משפט ואי לא דיינינן ליה אינהו היכי דייני והכתיב (צפניה ב, א) התקוששו וקושו ואמר ר"ל קשט עצמך ואחר כך קשט אחרים אלא מלכי ישראל מ"ט לא משום מעשה שהיה דעבדיה דינאי מלכא קטל נפשא אמר להו שמעון בן שטח לחכמים תנו עיניכם בו ונדוננו שלחו ליה עבדך קטל נפשא שדריה להו שלחו לי' תא אנת נמי להכא (שמות כא, כט) והועד בבעליו אמרה תורה יבא בעל השור ויעמוד על שורו אתא ויתיב א"ל שמעון בן שטח ינאי המלך עמוד על רגליך ויעידו בך ולא לפנינו אתה עומד אלא לפני מי שאמר והיה העולם אתה עומד שנאמר (דברים יט, יז) ועמדו שני האנשים אשר להם הריב וגו' אמר לו לא כשתאמר אתה אלא כמה שיאמרו חבריך נפנה לימינו כבשו פניהם בקרקע נפנה לשמאלו וכבשו פניהם בקרקע אמר להן שמעון בן שטח בעלי מחשבות אתם יבא בעל מחשבות ויפרע מכם מיד בא גבריאל וחבטן בקרקע ומתו באותה שעה אמרו מלך לא דן ולא דנין אותו לא מעיד ולא מעידין אותו:

"A king does not judge and is not judged": Rav Yosef said, "This is only referring to the kings of Israel, but the kings of the house of Jacob both judge and are judged." As it is written, "O house of David, thus saith the LORD: Execute justice in the morning..." and if they aren't judged, how can they judge? For it says, "Gather yourselves and be gathered (Hitkosheshu va-koshu)..." And Resh Lakish said, "judge (keshot) yourself and then judge others." But the kings of Israel, who not them? Is it not because of a case that happened when King Yannai's slave killed a person. Shimon ben Shetach said to Sages, "Put your eyes on him and we will judge him." They sent to him, "Your slave has killed a person." He sent him (the slave to them). They sent to him, "You come here as well, 'And the Master shall be testified against (Shemot 21:29)' let the master of the ox come and stand on behalf of his ox." He came and sat. Shimon ben Shetach said to him, "King Yannai! Stand on your feed and you will be testified against! And it is not before us that you are standing but rather before the One Who Spoke And The World Was Created! As it says, "And the two people who have the fight shall stand before God." He (Yannai) said to him, "It is not as you say, but as your colleagues say." He turned to his left and they all lowered their faces to the ground. He turned to his right and they all lowered their faces to the ground. Shimon ben Shetach said to them, "Are you all such thinkers? Let the Master of Thoughts come and repay you. At once Gabriel came and struck them to the ground and they died. At that moment they said, "The king does not judge and is not judged. He does not bear witness nor is he the subject of testimony."

1. Why did the Sages give the king immunity from litigation? Why is it only for the "kings of Israel"? What is different about the Davidic kings?

2. Whose fault was this debacle? Was it Yannai, who intimidates the court? Or was it Shimon ben Shetach who dragged him in in the first place? Who abused power? Is this source in favor or opposed to a limited executive? Would Hamilton approve or disapprove of this text?

3. Is Shimon ben Shetach a populist? Under whose authority is he attempting to place Yannai? God's? The Sages? Is he what Hamilton would call "an artful leader" attempting to convince his colleagues "to admit of their interests and views being easily combined in a common enterprise." Is this a tale of success in government oversight?

(ז) כְּבָר בֵּאַרְנוּ שֶׁמַּלְכֵי בֵּית דָּוִד דָּנִין אוֹתָן וּמְעִידִין עֲלֵיהֶן. אֲבָל מַלְכֵי יִשְׂרָאֵל גָּזְרוּ חֲכָמִים שֶׁלֹּא יָדוּן וְלֹא דָּנִין אוֹתוֹ. וְלֹא מֵעִיד וְלֹא מְעִידִין עָלָיו. מִפְּנֵי שֶׁלִּבָּן גַּס בָּהֶן וְיָבוֹא מִן הַדָּבָר תַּקָּלָה וְהֶפְסֵד עַל הַדָּת:

(7) We have already explained that the kings of the house of David are judged and are the subject of testimony. But the Sages decreed that the kings of Israel do not judge and are not judged, they do not bear witness and they are not the subject of testimony. This is because they are familiar with them and it is possible that a calamity and a religious cost would result.

(ז) כבר ביארנו וכו'...וקשה דהא לא תליא מילתא בבית דוד או בבית ישראל אלא בצדיקי ורשיעי תליא מילתא דהא עד זמן ינאי דנין ודנין אותם דאם לא כן היאך דנוהו ולמה הוצרכו לגזור שהמלך לא דן ולא דנין אותו ...ועוד מאי האי דקאמר אבל מלכי בית דוד וכו' הא מזמן שמעון בן שטח לא מצינו מלך לבית דוד. לכך אני אומר שדברי רב יוסף שאמר לא שנו אלא מלכי ישראל וכו' כך פירושם כיון שמצינו בבית דוד שהזכיר הכתוב שם דינו לבקר משפט אע''פ שאירע תקלה על ידו לא היו גוזרים המלך לא דן ולא דנין אותו שלא לחלוק על דברי הכתוב אבל במלכי ישראל כל שאירע תקלה על ידן יש לנו רשות לגזור שלא דן ולא דנין אותו ...

And it is difficult because the issue is not dependent on whether the king is from the House of David or the House of Israel. Rather it is dependent on righteous or wicked kings. for until the time of Yannai, they judged and were judged, for it if were not so, how did they judge him? And why was it necessary to make a decree that the king does not judge and is not judged?... Also, what does he mean by "but the kings of the House of David..." since the time of Shimon ben Shetach, we have not found a king of the House of David. Therefore I say that the words of Rav Yosef that he said, "This is only in reference to the kings of the Israel..."This is their explanation. Since we have found that the Bible mentions about the House of David, "Execute judgement in the morning..." even though this might cause a calamity, they would not decree that the king does not judge and is not judged in order not to contradict the Bible. But with the kings of Israel, as long as there is a danger that there will be a calamity at their hands, we have the option to decree that they do not judge and are not judged.

1. What does the Rambam think is the difference between the kings of the House of David and the kings of Israel? When he says "they are familiar with them" who is he referring to? Why does this lead to disaster?

2. According to the Kessef Mishneh who are the kings that need immunity from litigation and who are the kings who don't? The righteous or the wicked? Does this equivalent to Hamilton's demand for an "energetic executive"?

3. According to the Rambam, what is the ideal, a limited executive or an energetic one? Does the Kessef Mishneh agree?

מכתב מכאה

כבוד אחי ורעי ותלמידי רבנים דבכל אתר ואתר הי"ו,

לפני כמה חדשים הוקם ב"ד בינלאומי לעניני עגונות...

וחוצפה גדולה היא שהצטרפו ג' הרבנים לב"ד זה, כי שאלות חמורות כאלה להתיר א"א בלי גט היו מביאים לפני הג"ר יצחק אלחנן, ואחריו לפני הג"ר חיים עוזר, ובדורנו לפני הגר"מ פיינשטיין. שהיו מוכרים כגדולי הדור ממש, ואסור לסתם רבנים להתערב בכגון זה, כי מי שא"י בטיב גו"ק לא יהא לו עסק עמהם, ובדורנו מציעים שאלות אלו לפני ת"ח מיוחדים שהתמחו בהלכות אלו וששמשו אצל גדולים ואשר יש להם בזה מסורה במה ניתן להקל ובמה לא...

צבי שכטר

תמוז תשע"ה

Letter of Objection

To my Honorable Colleagues, Students, and Rabbis in every city,

A few months ago, the International Beit Din for Agunot was established...

It is a tremendous chutzpah that these three rabbis joined this beit din. Questions of this most serious nature—permitting a woman to remarry without a divorce—were brought to Rav Yitzchak Elchanan, after him to Rav Chaim Ozer and in our time to Rav Moshe Feinstein, all of whom were recognized as the greatest of their generations. It is forbidden for average rabbis to involve themselves in these matters because whoever does not understand the nature of marriages and divorces cannot be involved with them. In our generation, we present these questions to the few Torah scholars who have specialized in these laws and apprenticed under greats, and who therefore have a tradition about where to be lenient and where strict...

(Rav) Tzvi (Hershel) Schachter,

Tammuz 5775

1. In this selection, what is Rav Schachter's objection to the International Beit Din? What seems to be the basis of this objection? Does this seem reasonable to you?

2. What would Hamilton make of Rav Schachter's argument? In the case of freeing agunot, is the Beit Din an executive body, a legislative body, or a judicial body?

דברי אמת, יצחק בכר דוד מקושטא, שו"ת סי' ט'

אם דרך אניה בלב ים ספינה המטרפת בים והמים להם חמ"ה מים שאין להם סוף כן דרך גבר כי ימצא חלל באדמה הלא המה נפלאו וזו היא שקשה והאי שמעתא בעיא צילותא ואם כל אדם ימשוך ידי וידו למו פיו ישים ושפתים ישק ויאמר יפה שתיקה כי איני מאנשים ואין אני נכנם למקו' אש להבת שלהבת אש אוכלת רשפיה רשפי אש מפני חומר ערוה החמורה באמת אמרו לא זו הדרך ולא זו העיר כי כל אדם כקטון כגדול חייב לחפש בנרות חפוש בחורין ובסדקין אולי ימצאו מזור ורפואות תעלה וחכמי ישראל המה יבחרו ויור"ו המורי"ם.

Divre Emet, Yitzchak ben David of Constantinople, Responsa, Ch. 9

Just as the nature of a ship in the heart of the ocean is to be tossed by the ocean and the waters rise up like walls, unending. This is also the nature of human beings when they find difficulties. For these are beyond them, but what is difficult needs clarity. And if every person would withdraw their hands and place their hands in front of their mouths to kiss their lips and say, "The best thing is to stay quiet. For I am not one of "those people" and I will not enter into the place of flaming fire. The fire that devours its own sparks, the sparks of fire because of the stricture of sexual laws." In truth [the rabbis] said, "This is not the way and this is not the place." For every person, great and small is obligated to search with candles in all of the holes and cracks, perhaps they will find a cure and a remedy will arise. And the sages of Israel they will choose and the decisors will decide.

1. Who, according to the Divre Emet, has the responsibility and the obligation to search the halakha for solutions to agunot? How does this relate to Rav Schachter's questions about the International Beit Din?

2. What is the meaning of the last line of the selection? Who are the "Sages of Israel" and the "decisors" that the Divre Emet is referring to? The "greatest of their generations" (ala Rav Schachter) or the "great and small" mentioned earlier in the text?

This study guide was made possible by funds granted by the Covenant Foundation. The statements made and the views expressed, however, are solely the responsibility of the author.