Section 1: Tanach Sources
In this first section, we are going to be exploring resistance acts taken by characters in the Tanach against ruling powers who acted in ways that they considered reprehensible. The four stories that we will be exploring in this section represent three very different models of "political resistance". As you read the stories, consider:
- If resistors acted in ways that were "disrespectful" to the political leader whose policies they were protesting.
- Whether the resistors were protesting the "person" responsible, or the policies that they disagree with.
- If the resistor achieved his/her goals.
- If this form of protest seems to be effective in achieving these goals. Why or why not?
Story 1: Avraham and God
(17) Now the LORD had said, “Shall I hide from Abraham what I am about to do, (18) since Abraham is to become a great and populous nation and all the nations of the earth are to bless themselves by him? (19) For I have singled him out, that he may instruct his children and his posterity to keep the way of the LORD by doing what is just and right, in order that the LORD may bring about for Abraham what He has promised him.” (20) Then the LORD said, “The outrage of Sodom and Gomorrah is so great, and their sin so grave! (21) I will go down to see whether they have acted altogether according to the outcry that has reached Me; if not, I will take note.” (22) The men went on from there to Sodom, while Abraham remained standing before the LORD. (23) Abraham came forward and said, “Will You sweep away the innocent along with the guilty? (24) What if there should be fifty innocent within the city; will You then wipe out the place and not forgive it for the sake of the innocent fifty who are in it? (25) Far be it from You to do such a thing, to bring death upon the innocent as well as the guilty, so that innocent and guilty fare alike. Far be it from You! Shall not the Judge of all the earth deal justly?”
Story 2: Esther and Ahasuerus
And letters were sent to all the king’s provinces, to destroy, slay, and to cause to perish, all Jews, both young and old, little children and women, in one day, on the thirteenth day of the twelfth month, which is the month Adar, and to take their possessions...(1) When Mordecai heard all that was done, Mordecai tore his clothes, and put on sackcloth with ashes, and went out into the middle of the city, and cried with a loud and a bitter cry; (2) and he came close to the king’s gate; for no one might enter the king’s gate clothed with sackcloth. (3) And in every province, wherever the king’s commandment and his decree came, there was great mourning among the Jews, and fasting, and weeping, and wailing; and many lay in sackcloth and ashes. ... (13) Then Mordecai told them to return to Esther, saying: ‘Don't think that you will escape in the king’s house, unlike all the other Jews. (14) For if you remain silent at this time, then relief and deliverance will come to the Jews from another place, but you and your father’s house will perish; and who knows, perhaps you have been chosen to live in the palace for such a time as this?’ (15) Then Esther told them to go back to Mordecai and say: (16) ’Go, gather together all the Jews that are present in Shushan, and fast for me, and neither eat nor drink three days, night or day; I and my maidens will also fast; and then I will go in to the king, even though it is against the law; and if I perish, I perish.’ (17) So Mordecai went his way, and did what Esther commanded him.
(1) So the king and Haman came to a banquet with Esther the queen. (2) And the king said again to Esther on the second day at the banquet of wine: ‘Whatever your request, queen Esther, it shall be granted you; even to the half of the kingdom, it shall be performed.’ (3) Then Esther the queen answered and said: ‘If I have found favor in your sight, O king, and if it pleases you, let my life be given to me as my request, and the life of my people; (4) for we have been sold, I and my people, to be destroyed, to be slain, and to perish. If we had been sold as slaves I would not have said anything, because I know how much you like the culprit (5) Then spoke the king Ahasuerus and said to Esther the queen: ‘Who is he, and where is he, who is trying to do this?’ (6) And Esther said: ‘An adversary and an enemy, this wicked Haman.’
Story 3: King David and Shimi ben Gera
(5) And when king David came to Bahurim, behold, there came out a man of the family of the house of Saul, whose name was Shimei, the son of Gera; he came out, and kept on cursing as he came. (6) And he cast stones at David, and at all the servants of king David; and all the people and all the mighty men were on his right hand and on his left. (7) And thus said Shimei when he cursed: ‘Begone, begone, you man of blood, and violent fellow; (8) the LORD has returned upon you all the blood of the house of Saul, in whose place you reigned; and the LORD has delivered the kingdom into the hand of Absalom your son; behold this is payback for your transgressions, because you are a man of blood.’ (9) Then said Abishai the son of Zeruiah unto the king: ‘Why should this dead dog curse my lord the king? let me go over, please, and take off his head.’ (10) And the king said: ‘What have I to do with you, you sons of Zeruiah? Let him curse, because the LORD has said to him: Curse David; who then shall say: Why are you cursing me?’ (11) And David said to Abishai, and to all his servants: ‘Behold, my son, who came out of my body, seeks my life; why should I care about this Benjamite? Leave him alone, and let him curse; for the LORD has told him to. (12) It may be that the LORD will take notice of me, and that the LORD will forgive me because I did not fight back when he cursed me today.’ (13) So David and his men went by the way; and Shimei went along on the hill-side over against him, and cursed as he went, and threw stones at him, and cast dust.
The king returned, and came to the Jordan. And Judah came to Gilgal. to bring the king over the Jordan. And Shimei the son of Gera, the Benjamite, who was of Bahurim, ran and came down with the men of Judah to meet king David... And Shimei the son of Gera fell down before the king, when he would go over the Jordan. And he said unto the king: ‘Please do not punish me, and please don't remember that day when I was disrespectful to you when my lord the king went out of Jerusalem. For your servant does know that I have sinned; therefore, behold, I have come this day before everyone else to go down to meet my lord the king.’... The king said to Shimei: ‘You shall not die.’ And the king swore to him.
(1) The days of David came near to death; and he charged Solomon his son, saying: ...(8) And, behold, there is with you Shimei the son of Gera, the Benjamite, of Bahurim, who cursed me with a terrible curse when I went to Mahanaim; but he came down to meet me at the Jordan, and I swore to him by the LORD, saying: I will not put you to death with the sword. (9) Now therefore hold him not guiltless, for you are a wise man; and you will know what you ought to do to him, and you shall bring his pig head down to the grave with blood.’ (10) And David slept with his fathers, and was buried in the city of David.
(44) The king also said to Shimei: ‘You know all the wickedness which you have done, that you did to David my father; therefore the LORD shall return your wickedness upon your own head. (45) But king Solomon shall be blessed, and the throne of David shall be established before the LORD for ever.’ (46) So the king commanded Benaiah the son of Jehoiada; and he went out, and fell upon him, so that he died. And the kingdom was established under Solomon.
Story 4: Moses and Pharaoh
(ג) וַיֹּ֣אמְר֔וּ אֱלֹהֵ֥י הָעִבְרִ֖ים נִקְרָ֣א עָלֵ֑ינוּ נֵ֣לֲכָה נָּ֡א דֶּרֶךְ֩ שְׁלֹ֨שֶׁת יָמִ֜ים בַּמִּדְבָּ֗ר וְנִזְבְּחָה֙ לַֽה' אֱלֹהֵ֔ינוּ פֶּ֨ן־יִפְגָּעֵ֔נוּ בַּדֶּ֖בֶר א֥וֹ בֶחָֽרֶב׃
(3) And they (Moshe and Aharon) said: ‘The God of the Hebrews has met with us. Let us go, we ask of you, a three days’journey into the wilderness, and sacrifice unto the LORD our God; lest He strike us with disease, or with the sword.’
(ג) פן יפגענו. פֶּן יִפְגָּעֲךָ הָיוּ צְרִיכִים לוֹמַר, אֶלָּא שֶׁחָלְקוּ כָּבוֹד לְמַּלְכוּת. פְּגִיעָה זוֹ לְשׁוֹן מִקְרֶה מָוֶת הִיא (שם):
(3) Lest God strike us — The Torah should have said to Pharaoh, "Lest God strike you with disease or with the sword", but they showed respect to royalty (the king) by saying it this way, lest it seem to Pharaoh like they were threatening him
(יג) וַיְדַבֵּ֣ר ה' אֶל־מֹשֶׁ֣ה וְאֶֽל־אַהֲרֹן֒ וַיְצַוֵּם֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאֶל־פַּרְעֹ֖ה מֶ֣לֶךְ מִצְרָ֑יִם לְהוֹצִ֥יא אֶת־בְּנֵֽי־יִשְׂרָאֵ֖ל מֵאֶ֥רֶץ מִצְרָֽיִם׃
(13) And the LORD spoke unto Moses and unto Aaron, and gave them a charge unto the children of Israel, and unto Pharaoh king of Egypt, to bring the children of Israel out of the land of Egypt.
(יג) ואל פרעה מלך מצרים. צִוָּם עָלָיו לַחֲלוֹק לוֹ כָבוֹד בְּדִבְרֵיהֶם
The Torah uses this specific language to tell us that God gave the people a mission with regard to Pharaoh, specifically that they should show him respect in all that they said about him.
Section 2: Pros and Cons of Political Resistance
In this section we will be exploring what our texts have to say about moral outrage, specifically exploring the tension between a religious mandate to speak up regarding injustice and the deep weight which our tradition invests in the power of words. As you are reading this section, consider:
- How do we know when is the right time to speak up?
- What are the costs of speaking up in an erroneous/non-helpful manner?
- Whose authority are we appealing to when speaking up for justice?
(ח) פְּתַח־פִּ֥יךָ לְאִלֵּ֑ם אֶל־דִּ֝֗ין כָּל־בְּנֵ֥י חֲלֽוֹף׃ (ט) פְּתַח־פִּ֥יךָ שְׁפָט־צֶ֑דֶק וְ֝דִ֗ין עָנִ֥י וְאֶבְיֽוֹן׃ (פ)
(8) Speak up for the speechless, for the rights of all the unfortunate. (9) Speak up, judge righteously, champion the poor and the needy.
(כא) מָ֣וֶת וְ֭חַיִּים בְּיַד־לָשׁ֑וֹן וְ֝אֹהֲבֶ֗יהָ יֹאכַ֥ל פִּרְיָֽהּ׃
(21) Death and life are in the power of the tongue; And they that indulge it shall eat the fruit thereof.
(24) But let justice well up like water, Righteousness like an unfailing stream.
למד לשונך לומר איני יודע שמא תתבדה ותאחז
Teach your tongue to say, "I do not know," lest you be led to falsehoods and be caught.
Section 3: Contemporary Applicability
In this section we will explore how to apply our tradition's approaches to political activism to our contemporary political life. One key question that this discussion hinges on is whether the Jewish laws of "Kavod Malchut", or showing respect to kings, applies to democratically elected political figures. As you are reading the sources in this section, consider:
- Why does our tradition place such a high value on showing respect to leaders?
- Is there/should there be a difference between the respect shown to leaders of Jewish political entities and of non-Jewish political entities?
- Do these/should these laws apply to a democratically elected president?
הרואה מלכי ישראל אומר ברוך שחלק מכבודו ליראיו מלכי עובדי כוכבים אומר ברוך שנתן מכבודו לבריותיו א"ר יוחנן לעולם ישתדל אדם לרוץ לקראת מלכי ישראל ולא לקראת מלכי ישראל בלבד אלא אפי' לקראת מלכי עובדי כוכבים שאם יזכה יבחין בין מלכי ישראל למלכי עובדי כוכבים
Who beholds the kings of Israel should say, "Blessed... Who has imparted of Your glory to them that fear You"; but on seeing the kings of other peoples he says, "Blessed... Who has imparted of Your glory to Your creatures." R. Johanan said : A man should always run to meet the kings of Israel ; and not only the kings of Israel, but even to meet the kings of other peoples, for if he is worthy, he will distinguish between the kings of Israel and of other peoples.
ת"ש דאמר ר' אלעזר בר צדוק מדלגין היינו על גבי ארונות של מתים לקראת מלכי ישראל ולא לקראת מלכי ישראל בלבד אמרו אלא אפי' לקראת מלכי עכו"ם שאם יזכה יבחין בין מלכי ישראל למלכי עכו"ם- ונתבאר שם שהתירו לעבור על איסור טומאה מדרבנן "משום כבוד מלכים".
Come and hear : R. Eleazar b. Sadok said : We used to leap upon the coffins of the dead to meet the kings of Israel, and not only to meet kings of Israel do they so permit, but even to meet the kings of other nations ; for if he be worthy, he will discern between the kings of Israel and the kings of other nations.- The rabbis thus decreed that a person was allowed to transgress the prohibition of coming in contact with a dead body so as to fulfill the commandment of showing respect to royalty.
. כׇּל מִי שֶׁאֶפְשָׁר לִמְחוֹת לְאַנְשֵׁי בֵיתוֹ וְלֹא מִיחָה — נִתְפָּס עַל אַנְשֵׁי בֵיתוֹ. בְּאַנְשֵׁי עִירוֹ — נִתְפָּס עַל אַנְשֵׁי עִירוֹ. בְּכָל הָעוֹלָם כּוּלּוֹ — נִתְפָּס עַל כָּל הָעוֹלָם כּוּלּוֹ.
Anyone who had the capability to effectively protest the sinful conduct of the members of his household and did not protest, he himself is apprehended for the sins of the members of his household and punished. If he is in a position to protest the sinful conduct of the people of his town, and he fails to do so, he is apprehended for the sins of the people of his town. If he is in a position to protest the sinful conduct of the whole world, and he fails to do so, he is apprehended for the sins of the whole world.
אברבנאל דברים פרק יז
האמנם בהיות המלך רע ובליעל צריך לחקור האם ראוי לעמו שימרדו בו ויסירוהו מהמלוכה ... כי הנה לא ראינו בדברי חכמי עמנו בזה דבר:
וחכמי האומות חקרו ונתנו בדרוש הזה וגזרו אומר שהוא ראוי לעשותו כמו שעשו השבטים לרחבעם. ואני דברתי בדרוש הזה לפני מלכים עם חכמיהם. והוכחתי שאינו מהראוי ושאין יכולת לעם למרוד במלכם ולהסיר ממשלתו ומלכותו אף שירשיע על כל דבר פשע. ועשיתי על זה שלש טענו':
האחת שהעם בהמליכם מלך כורתים לו ברית לשמור ולעשות דברו ומצותו. והברית והשבועה הזאת איננה בתנאי כי אם אמנה מוחלטת ולכן היה המורד במלך חייב מיתה בין שיהיה המלך צדיק או שיהיה רשע, כי אין העם ממה שיבחין צדקתו או רשעתו ולזה אמר יתברך ליהושע (סימן א') כל אשר ימרה את פיך יומת, ומזה הצד מהשבועה והברית שהעם כורתים למלכים הם מחוייבים בכבודו ואין בהם יכולת ליסרו ולא למרוד בו:
והטענה הב' היא. כי המלך בארץ הוא במקום הקדוש ברוך הוא בעולם. ולכן היה מסור אליו היכולת המוחלט להעניש גם שלא כדין כפי צורך השעה ולבטל הנמוס הכללי כמו שהש"י לצורך השעה מבטל הטבע. ועושה נפלאות גדולות לבדו ולכן היה יחיד במלכות כיחוד הקדוש ברוך הוא בעולמו. ומפני זה ארז"ל במסכת ברכות פ' הרואה הרוא' מלכי א"ה אומר ברוך שחלק מכבודו וכו'. והרוא' מלכי ישראל אומר ברוך שחלק מכבודו ליריאיו. והנה במה שאמרו מכבודו הודו שמלכי האדמה יש אתם מכבוד הש"י ומעלתו על דרך הדמוי וההעברה. ולכן אין ראוי להמון העם שישלחו יד במלכם להסירו ממלוכה כי היה זה רב ידו לו כשולח ידו בכבוד אלקים וכבר העיד ע"ז דוד המלך עליו השלום שעם שהיה משוח מלחמה לא רצה לשלוח ידו בשאול להיותו מלך ישראל ואמר (שמואל א' כ"ז) כי מי שלח ידו במשיח ה' ונקה:
Abarbanel: Deuteronomy 17
If the king is evil, we need to examine whether it is permitted for his nation to rebel against him and remove him from the kingship...since I have not seen anything written by the rabbis on this topic.
Non-Jewish philosophers have explored this topic, and have determined that the Jewish tradition permits Jews to do this, as it is what they did to Rechavam. I have spoken in front of non-Jewish kings and their wise men about this topic, and I have proven that the people do not have the ability to rebel against their rulers, and to remove them from their position of authority and kingship, even if he is evil in every way. I proved this through the following reasons:
1) The people, in choosing a king, have enacted a covenant to keep and follow all of the king's commands. This is not a conditional oath, and therefore anyone who rebels against the king should be killed. This is the case regardless of whether the king is a tzadik or a rasha, because the nation does not have the ability to discern the king's righteousness or wickedness. This is why God says to Yehoshua, "Anyone who rebels against your word shall be killed", and therefore because of the oath and the covenant that the people swore with the institution of kingship they are obligated to respect kings, and they do not have the ability to remove the king or rebel against him.
2) The king of a land is in the role that God plays within the world as a whole. Therefore he has the absolute authority to punish his subjects, and in trying times he can punish in ways that are unjust, and to violate communal codes of law just as God is able to violate principles of nature in times of necessity, making great wonders and miracles by Himself. Therefore the unique authority of the king is like the unique authority of God in the world. This is the reason why the Rabbis say in Masechet Brachot that the blessing that you say when you see a king is "Blessed is He who gave of his honor to this person", and the person that sees a Jewish king should say "Blessed is He that gave of his honor to those that fear Him". Based on the blessing said for the non-Jewish king we can derive that these non-Jewish kings possess a bit of God's honor, and therefore it is unjustifiable for the citizens of the nation to revolt against their king and remove him from power, because it is as if they were revolting against God and trying to remove God from power. King David himself testifies regarding this matter, as in the time of war he refused to fight Shaul in order to become king, saying "Who could attempt to fight God's annointed one and succeed?
תשובה של הראב"ד
"כללו של דבר, כל מי שהוא חשוב בשולטנותו כמלך, ודן והורג במשפט, ואין מי שמשנה על דבריו מהן ללאו ומלאו להן, כמלך הוא, ומברך עליו שחלק מכבודו ושנתן מכבודו".
Ra'avad: 12th Century Provence
The principle is that anyone who is important in his/her ruling power like a king, and has the power to send someone to be killed while nobody has the direct power to overturn his orders is considered to be like a king. You should say a blessing when you see this person (in person) and should give him/her respect
רב משה שטרנבוך
בזכרוני נכשהגיע לארץ ישראל לביקור הנשיא מאמריקא נחלקו הרבנים אם
לברך שנתן מכבודו או לא ולדעתי כיון שמעמדו הוא תלוי ועומד בהחלטת בית הנבחרים שמה שבכחם להדיח אותו וסמכויותיו מוגבלים מאד אין לברך ולא דמי למלוכה באנגליה אפי' בזמננו שעל כל חוק חדש המלכה חותמת ולא מתחלפת אלא המלוכה בידה וביד צאצאיה וכבודה ככבוד מלכים ממש... ולא דומה לכבוד מלך כלל והוא רק כעין ראש ממשלה ולא בגדר מלך כלל
Rav Moshe Shternbuch
I remember when the President of the United States came to America for a visit, and the rabbis disagreed on whether to treat him like a king who we must give high levels of respect to. My position is that, since the President of the U.S is only in power for a limited period of time, and is based on a decision of the people, and because his powers are limited constitutionally, we do not need to say a blessing when we see him. He is not parallel to the English king/queen, even in our time, as any new piece of legislature must be signed by the king/queen, and the power is passed down hereditarily. Furthermore, the queen is actually royalty, unlike in America where it is just an elected office...thus the American president is not at all like the British queen, and is not considered royalty at all
רב עובדיה יוסף ז"ל יחוה דעת 2:28
נראה שהואיל ויש בידו של נשיא מדינה לקבל או לדחות המלצת חנינה על מי שנידון למות על ידי בתי המשפט המוסמכים לכך נמצא שסמכות דיני נפשות מסורה בידו והרי הוא כמלך שדן והורג במשפט ואף על פי שהנשיא נבחר רק לתקופה מסויימת ואינו נשאר בנשיאותו כמלך שנשאר במלכותו עד סוף ימיו מכל מקום כיון שבאשר הוא שם נשיא הוא, מברכים עליו בשם ומלכות
R' Ovadia Yosef, Yechaveh Daat
It appears that, since the U.S President has the ability to grant a pardon to a person who has been sentenced to death by the courts, it is apparent that the power of life and death is put into his hands, and he is thus like a king who has power over life and death according to the law. Even though the president is chosen by the people for a proscribed period of time, and he/she cannot stay forever like a king/queen, while she is the president a person should make a blessing on her that they would make on seeing a queen