DT Rodef Parshat Eikev 2025

For some time, I have wanted to address the Prayer for the State of Israel. We all remember the joke in "Fiddler on the Roof" - May God bless and protect the Czar, and keep him far away from us! How far we have come from that, to praying for a Jewish sovereign state in the land of Israel. And, sadly, how far we have all come in our evolving perceptions of the the government of Israel, its leaders, and its actions in the current war. When there was a proposed change to the version we say for the Prayer for the State of Israel a few months ago, it just made me appreciate how meaningful and canonical the existing prayer has become. But the more I studied this prayer, the more I learned about the ever changing nature of prayers for the state and it's leaders, reflecting developments in the types of government Jews live under, the fact of an independent Jewish state, and, our evolving understanding of the role of prayer in our lives.
So let me take you on a journey from the book of Genesis, and the kingdom of Avimelech, to the state of Israel, Shabbat Parshat Eikev, 5785.

Avraham presumes that there is no morality under Avimelech, the king of Gerar, and passes off his wife, Sarah, as his sister in order to avoid being murdered. Much to his surprise, Avimelech realizes that Sarah is a married woman, and returns her to Avraham. One of the roles of a king, or a government is to enforce a moral code. "Fear of God" in this context simply means a common, basic morality. Avraham knows and accepts that Avimelech does not share his religious belief, and only after the fact does he realize that Avimelech can uphold a moral code.
Our next source is from Pirkei Avot, the Ethics of the Fathers

Avigdor Shinan, a contemporary Israeli scholar, offers several interesting insights about this Mishnah:
First, regard R. Hananyah himself. He was not simply the vice high priest. He was the last vice high priest. Here is his description of the destruction of the Temple, and what appears to be a loss of faith in Jewish leadership:

"Rabbi Hananyah said: When the sons of the High Priest saw the Temple burning, they climbed to the roof of the sanctuary, and threw the keys of the Temple towards the Heavens. 'Here are your keys back! We have not been trustworthy stewards of your treasure.' They held each other tight, and leapt into the flames."
Despite witnessing the destruction of the Temple, and of the last remnant of Jewish political independence, by the Romans, R. Hananyah prays for their welfare. Is a tyrannical government really better than no government at all?
R. Hananyah holds a distinctly pessimistic view of mankind. Other theories, such as anarchism and communitarianism, would propose that the actual root of violence in the world is the state itself, and humans, when left to their own devices, will actually cooperate and treat each other well. Although "Lord of the Flies" is an iconic work of literature, apparently in real world examples of children stranded on a remote island, they actually worked together, and thrived. Is R. Hananyah's view derived from the ill fated Great Rebellion? Or from a resignation that in a world without revelation, justice must come from the secular government, even if it be tyrannical?

We leave R. Hananyah with many unanswered questions, and continue on our journey!
Our next stop is Great Britain, 1655, where the Jewish leader, Menasseh Ben Israel offered this prayer to Oliver Cromwell..
הַנּוֹתֵן תְּשׁוּעָה לַמְּלָכִים
וּמֶמְשָּׁלָה לַנְּסִיכִים
הַפּוֹצֶה אֶת דָּוִד עַבְדּוֹ
מֵחֶרֶב רָעָה
הַנּוֹתֵן בַּיַם דֶרֶךְ
וּבְמַיִם עַזִּים נְתִיבָה
He that giveth salvation unto Kings,
and dominion unto Lords,[4]
He that delivered his servant David
from the sword of the Enemy,[5]
He that made a way in the Sea,
and a path in the strong waters,[6]
הוּא יְבָרֵךְ וְיִשְׁמוֹר
וְיִנְצוֹר וְיַעֲזוֹר
וִירוֹמֵם וִיגַדֵּל
וִינַשֵּׂא לְמַֽעְלָה לְמַֽעְלָה לַאֲדוֹנֵנוּ
bless and keep,preserve and rescue,exalt and magnify,and lift up higher and higher, our Lord:[And then he names, the Pope, the Emperour, King, Duke, or any other Prince under whom the Jews live, and adds:]
הַמֶּלֶךְ מַלְכֵי הַמְלָכִים בְּרַחֲמָיו יִשְׁמְרֶהוּ
וִיחַיֵיהוּ
וּמִכָּל צָרָה וָנֶזֶק יַצִילֵהוּ׃
The King of kings defend him in his mercy,
making him joyful,
& free him from all dangers and distress.
מֶֽלֶךְ מַלְכֵי הַמְלָכִים בְּרַחֲמָיו
יָרִוּם וְיַגְבִּיהַ כּוֹכַב מַעֲרַכְתָּוֹ
וְיַאֲרִיךְ יָמִים עַל מַמְלָכְתּוֹ׃
The King of kings, for his goodness sake,
raise up and exalt his planetary star,
& multiply his dayes over his Kingdom.
מֶלֶךְ מַלְכֵי הַמְלָכִים בְּרַחֲמָיו
יִתֵּן בְּלבּוֹ
וּבְּלֵב כָּל יוֹעֲצַיו וְשָׂרָיו
רַחֲמָנוּת לַעֲשׂוֹת טוֹבָה עִמָּנוּ
וְעִם כָּל יִשְּׂרָאֵל אַחֵינוּ
The King of kings for his mercies sake,
put into his heart,
and into the heart of his Counselors, & those that attend and administer to him,that he may shew mercy unto us,& unto all the people of Israel.
בְּיָמָיו וּבְיָמֵינוּ
תִּוָּשַּׁע יְהוּדָה
וְיִשְׂרָאֵל יִשְׁכּוֹן לָבֶטַח.
In his days and in our days,
let Judah be safe,
and Israel dwell securely,
וּבָא לְצִיּוֹן גּוֹאֵל
וְכֵן יְהִי רָצוֹן
וָנֺאמַר אָמֵן:
and let the Redeemer come to Israel,
and so may it please God.
Amen.:
I included this prayer as an example of the prayers for the state recited by Jews all over Europe ion the age of Empire. Several things stand out to me:

1. The prayer is for the the head of state (king, emperor, duke etc.), rather than for the state itself.
2. The glory of the king is exalted, even is ascribed a special relationship to God (maybe as one king to another??)
3. The primary request is for the king to have compassion towards the Jews.
These sentiments are appropriate in an autocratic empire, where the Jews are subjects of the king, and thrive only at his pleasure. However, what happens in a democracy, where the power resides in the people, and the leaders serve only by the mandate of the people?
There are many versions of the prayer for the United States, however, this one, written by Max Lilienthal in 1846.
רִבּוֹן כׇּל הָעוֹלָמִים. אֲדוֹן כׇּל הַמַּעֲשִׂים.
הַנּוֹטֵה כְּנָהָר שָׁלוֹם
וּכְנַחַל שֹׁטֵף ‎כְּבוֹד גּוֹיִם.
הַשְׁקִֽיפָה מִמְּעוֹן קָדְשֶֽׁךָ
וּבָרֵךְ אֶת הָאָרֶץ הַזֹּאת
the United States of America
אֲשֶׁר אֲנַֽחְנוּ יוֹשְׁבִים עָלֶֽיהָ.
לֹא יִשְׁמַע חָמָס בְּאַרְצָם.
שֹׁד וָשֶֽׁבֶר בִּגְבוּלָם
וְקָרָאתְ יְשׁוּעָה חוֹמוֹתֶֽיהָ
וּשְׁעָרֶיהָ תְּהִלָּה
וְנָתַתָּ גִּשְׁמֵיהֶם בְּעִתָּם
וְנָֽתְנָה הָאָֽרֶץ יְבוּלָהּ
וְעֵץ הַשָּׂדֶה יִתֵּן פִּרְיוֹ
וְשַׂמְתָּ שָּׁלוֹם טוֹבָה וּבְרָכָה
עַל כׇּל יוֹשְׁבֵי הָאָֽרֶץ
וְשָֽׁכְבוּ וְאֵין מַחֲרִיד
וְנוֹדַע בַּגּוֹיִם זַרְעָם
וְצֶּאֶצָאֵיהֶם בְּתוֹךְ הָעַמִּים
וְכׇל רוֹאֵיהֶם יַכִּרוּם
כִּי אַתָּה בֵרַכְתָּם.
אָמֵן׃
Master of the Universe. Lord of all Works.Who extends peace like a river,and like a rapid stream the glory of nations.[1]Look down from Your holy dwellingand bless this land,the United states of America,whereon we dwell.
Let not violence be heard in their land,
wasting and destruction within their boundaries,
but You shall call its walls “Salvation”
and its gates “Praise.”[2]
Grant them rains in due season,
so that the earth shall yield her products
and the tree of the field shall yield its fruit,[3]
and grant peace, goodness and a blessing
on all the inhabitants of the land,
that they may lie down with none to make them afraid.[4]
And among the nations shall their seed be known,
and their offspring in the midst of the people:
all that see them shall acknowledge them,
for You hath blessed them.[5]
Amen.
הָרֵק שִׁפְעַת טוּבְךָ עַל
The President
and the Vice President of the United States
יְהִי כְנָהָר שְׁלוֹמָם
וְצִדְקָתָם כְּגַלֵּי הַיָּם.
בְּיָמֵיהֶם חֶֽסֶד וֶאֱמֶת יִפְגָּשׁוּ
וְצֶֽדֶק וְשָׁלוֹם יִשָּׁקוּ
גָּדוֹל יִהְיֶה כְּבוֹדָם
בִּישׁוּעָתֶךָ וּבְעָזְךָ
יָגִילוּ מְאֹד.
אָמֵן׃
Pour down the bounty of Your goodnessupon the President,[6]
and the Vice President of the United States,[7]
that their prosperity be like a river,
their triumph like the waves of the sea.[8]
In their days may kindness and truth meet together,righteousness and peace kiss one another.[9]
Great shall be their honor;
through Your help and in your strength
they will greatly exult.[10]
Amen.
צַו בִּרְכוֹתֶֽיךָ גַם אֶל
the Governor and the lieutentant Governor of the state
and the Mayor and the Common Council of this City.
אַתָּה תוֹרֵם אֶת הַדֶּֽרֶךְ הַטּוֹבָה אֲשֶׁר יֵֽלְכוּ בָהּ
לָדִין אֶת כׇּל הָעָם בְּצֶֽדֶק
וְכׇל הַגּוֹי בְּמְשְׁפָּט
וְיִרְאוּ כֻּלָּם וְיִתְעַנְגוּ
מֵרֹב שָׁלוֹם.
אָמֵן׃
Ordain blessings also upon
the Governor and the lieutenant Governor of the state[11]
and the Mayor[12] and the Common Council of this city.
Teach them the good way wherein they should walk[13]
so as to judge the entire people rightly,
the entire nation justly,[14]
and all will see it and delight themselves
from the abundance of peace.[15]
Amen.
שְׁלַח יִשְׁעֶֽךָ גַּם אֶל
the City of New York
וְאֶל כׇּל יוֹשׁבֶֽיהָ.
פְּרוֹשׂ עֲלֵיהֶם סֻכַּת שְׁלוֹמֶֽךָ
וְהָסֵר מֵהֶם כׇּל מַחֲלָה וְכׇל פֶּֽגַע.
שָׂשׂוֹן וְשִׂמְחָה יַשִּֽׂיגוּ
וְנָסוּ יָגוֹן וַאֲנָחָה.
אָמֵן׃
Send Your salvation also to the city of New Yorkand all its inhabitants.Spread over them the canopy of Your peace
and remove from them every ailment and affliction.
Gladness and joy shall they obtain,
and sorrow and sighing shall flee away.[16]
Amen.
אָבִֽינוּ הַטּוֹב
וְגַם אוֹתָֽנוּ עַמְּךָ בֵּית יִשְׂרָאֵל תַּעֲנֶה
בְּעֵת רָצוֹן
וְתַעֲזוֹר
בְּכׇל יוֹם וָיוֹם.
בְטוּבְּךָ הַגָּדוֹל תַּנְחֵֽינוּ תָּמִיד
וְתַשְׂבִּֽיעַ בְּצַחְצָחוֹת נַפְשֵֽׁנוּ.
וְהָיִיֽנוּ כְּגַן רָוֶה
וּכְמוֹצָא מַֽיִם אֲשֶׁר לֹא יְכַזְּבוּ מֵימָיו
וְנֵֽלְכָה מֵחַֽיִל אֶל חַֽיִל
עַד כִּי יָבוֹא לְצִיּוֹן גּוֹאֵל.
וְכֵן יְהִי רָצוֹן
וְנֹאמַר אָמֵן׃
Our good Father,
also answer us Your people the house of Israel
at a favorable time,
and be of assistance
each and every day.
Guide us continually in your great goodness
and satisfy our soul in times of famine.
And we shall be like a well-watered garden,
like a spring whose waters do not fail,[17]
and go from strength to strength[18]
until the redeemer shall come unto Ẓion.
O that this may be His will,
and let us say, Amen.

The prayer for the United States offers a paradigm shift -
First, the prayer is for the State, not a specific leader, who is only mentioned much later. When the leaders are mentioned, they are charged with bringing justice and peace, and not put on a pedestal, or described as a having a special relation to God.
Second, there is no request for special treatment for the people of Israel. It is understood that in a democracy, the Jewish people simply need the rule of law and general minority protection to flourish, not special favor before the court.
Finally, the prayer is extended to all inhabitants of the land, not just the government. The Jews are part of a cohesive polity, and share success and failure with their non Jewish neighbors.
Our next stop comes from a community in time of turmoil. In the last Siddur published in Germany before the war, in 1938, the Jews of Frankfurt offered this prayer
נִשָּׂ֤א לְבָבֵ֙נוּ֙ אֶל־כַּפָּ֔יִם אֶל־אֵ֖ל בַּשָּׁמָֽיִם׃ (איכה ג:מא)

אָנָּא אָב הָרַחֲמִים מְקוֹר הַבְּרָכוֹת.

אַתָּה מַשְׁבִּֽיחַ שְׁאוֹן גַּלִּים.

וּבְיָדְךָ פְּקֻדַּת נֶפֶשׁ כׇּל־חָי.

אֶ֪לֶף שָׁנִ֡ים בְּֽעֵינֶ֗יךָ כְּי֣וֹם אֶ֭תְמוֹל כִּ֣י יַֽעֲבֹ֑ר

וְאַשְׁמוּרָ֥ה בַלָּֽיְלָה׃

We lift our hearts in our hands to God in Heaven.(Lamentations 3:41)Please, Maternal Father, source of blessing,
You silence the raging waves,
and in Your hand is the account of every man’s soul.
A thousand years in Your eyes is like yesterday passed,
and a watch in the night. (Psalms 90:4)
יְהִי נָא חַסְדְּךָ עִם אֶֽרֶץ מוֹלַדְתֵּֽנוּ
אֶֽרֶץ גֶּרְמַנִיאַ יָרוּם הוֹדָהּ,
לְרַפְּאוֹת אֶת־שִׁבְרָהּ,
לְקוֹמֲמָהּ לְהַאֲדִירָהּ לְשַׁכְלְלָהּ
לְחַזְּקָהּ בְּיָתֵד בַּל־תִּמּוֹת לְעוֹלָם.
הָסֵר מִנְּאוֹת אַרְצָהּ
דֶּֽבֶר וְחֶֽרֶב וְרָעָב וְיָגוֹן,
לְמַֽעַן יָנֽוּחוּ כׇל־בָנֶֽיהָ בְּשַׁלְוָה וְהַשְׁקֵט
וְכׇל־מַשְׁחִית לֹא יִקְרַב לְאׇהֳלֵיהֶם.
לֹא יִשָּׁמַע קוֹל שׁוֹד בִּגְבוּלֵֽנוּ,
בְּהַשְׁבִּיתְךָ מִלְחָמוֹת עַד־קְצֵה הָאָֽרֶץ.
לְהָשִׁיב אִישׁ אֶל־גַּפְנוֹ וְתַֽחַת תְּאֵנָתוֹ.
May Your mercy be upon our birth land, the land of Germany (may her grace be lifted),to repair her breaches, and to support her and dignify her and improve her and strengthen her on a tentpole never to fall. Remove from her land’s pleasant places disease and sword and famine and sorrow, that all her children may rest in peace and quiet, and may no destroyer touch their tents.May the sound of violence never be heard in our borders, as you stop wars to the edge of the earth, that each man may return to his vine and under his fig tree.
Here, for the first time, we see a community struggling to reconcile their connection to their "Fatherland", with the unacceptable actions of it's government. There is no mention of the leader, who was clearly evil. Yet, they do not totally abandon the prayer.

Finally, we get to Israel, 1949. Having just established the state, and won the war of independence, the State of Israel is ready for its own prayer. This prayer was written by Chief Rabbis Isaac HaLevi Herzog and Ben-Tzion Chai Uziel, and was apparently edited by Shai Agnon, who would go on to receive the Nobel prize in literature. Open your siddur to page
אָבִינוּ שֶׁבַּשָּׁמַיִם,צוּר יִשְׂרָאֵל וְגוֹאֲלוֹ,בָּרֵךְ אֶת מְדִינַת יִשְׂרָאֵל,רֵאשִׁית צְמִיחַת גְּאֻלָּתֵנוּ.Our father in Shamayim (Heaven),Rock-fortress and redeemer of Yisra’el —bless the State of Israel,the initial sprouting of our redemption.
הָגֵן עָלֶיהָ בְּאֶבְרַת חַסְדֶּךָ,
וּפְרֹשׁ עָלֶיהָ סֻכַּת שְׁלוֹמֶךָ,
וּשְׁלַח אוֹרְךָ וַאֲמִתְּךָ
לְרָאשֶׁיהָ, שָׂרֶיהָ וְיוֹעֲצֶיהָ,
וְתַקְּנֵם בְּעֵצָה טוֹבָה מִלְּפָנֶיךָ.
Shield her beneath the wings of your lovingkindness;
spread over her your Sukkah of peace;[1]
send your light and your truthto its leaders, officers, and counselors,and correct them with your good counsel.
חַזֵּק אֶת יְדֵי מְגִנֵּי אֶרֶץ קָדְשֵׁנוּ,
וְהַנְחִילֵם אֱלֹהֵינוּ יְשׁוּעָה
וַעֲטֶרֶת נִצָּחוֹן תְּעַטְּרֵם,
וְנָתַתָּ שָׁלוֹם בָּאָרֶץ
וְשִׂמְחַת עוֹלָם לְיוֹשְׁבֶיהָ.
Strengthen the defenders of our Holy Land;grant them, our elo’ah, salvation,and crown them with victory.Establish peace in the land,and everlasting joy for her inhabitants.
וְאֶת אַחֵינוּ כָּל בֵּית יִשְׂרָאֵל פְּקָד־נָא
בְּכָל אַרְצוֹת פְּזוּרֵיהֶם,
וְתוֹלִיכֵם מְהֵרָה קוֹמְמִיּוּת לְצִיּוֹן עִירֶךָ
וְלִירוּשָׁלַיִם מִשְׁכַּן שְׁמֶךָ,
כַּכָּתוּב בְּתוֹרַת משֶׁה עַבְדֶּךָ:
”אִם יִהְיֶה נִדַּחֲךָ בִּקְצֵה הַשָּׁמַיִם,
מִשָּׁם יְקַבֶּצְךָ יהוה אֱלֹהֶיךָ וּמִשָּׁם יִקָּחֶךָ.
וֶהֱבִיאֲךָ יהוה אֱלֹהֶיךָ אֶל הָאָרֶץ
אֲשֶׁר יָרְשׁוּ אֲבֹתֶיךָ
וִירִשְׁתָּהּ,
וְהֵיטִבְךָ
וְהִרְבְּךָ
מֵאֲבֹתֶיךָ.“ (דברים ל:ד-ה)
Remember our brethren, the whole house of Yisra’el,
in all the lands of their dispersion.
Speedily bring them to Tsiyon, your city,
to Yerushalayim, dwelling of your [spoken] name,
as it is written in the Torah of your servant Mosheh:
“Even if you are dispersed in the uttermost parts of the world,
from there YHVH your elo’ah will gather and fetch you.
YHVH your elo’ah will bring you into the land
which your ancestors possessed,
and you shall possess her;
and Hashem will make you more prosperous
and more numerous
than your ancestors.” (Deuteronomy 30:4-5)
וְיַחֵד לְבָבֵנוּ לְאַהֲבָה וּלְיִרְאָה אֶת שְׁמֶךָ,
וְלִשְׁמֹר אֶת כָּל דִּבְרֵי תּוֹרָתֶךָ.
וּשְׁלַח לָנוּ מְהֵרָה בֶּן דָּוִד מְשִׁיחַ צִדְקֶךָ,
לִפְדּות מְחַכֵּי קֵץ יְשׁוּעָתֶךָ.
הוֹפַע בַּהֲדַר גְּאוֹן עֻזֶּךָ
עַל כָּל יוֹשְׁבֵי תֵּבֵל אַרְצֶךָ,
וְיֹאמַר כֹּל אֲשֶׁר נְשָׁמָה בְּאַפּוֹ:
יהוה אֱלֹהֵי יִשְׂרָאֵל מֶלֶךְ,
”וּ֝מַלְכוּת֗וֹ בַּכֹּ֥ל מָשָֽׁלָה.“ (תהלים קג:יט)
אָמֵן סֶלָה.
Unite our hearts to love and revere your name,
and to observe all the precepts of your Torah.
Speedily send us your righteous moshiaḥ of the House of David,
to redeem those waiting for your salvation.
Shine forth in your glorious majesty
over all the inhabitants of your world.
Let everything that breathes proclaim:YHVH, elo’ah of Yisra’el is King;“their majesty reigns over all.”[2][3]Amen. Selah.

So the Prayer for the State of Israel is in some ways similar to the prayer for the US - opening with blessing the state, not it's leader, and highlighting the role of the state in establishing peace and justice. The messianic vision, which our Nussach has redacted, is also present in many earlier prayers. However, the direct connection between the state and the messianic vision is innovative, and does not appear in prayers for non Jewish states.
Beyond the religious inclinations of the authors, this also signifies another drastic change: The role of the Jewish people as agents in history. We don't need special favor from the leader. We don't even need a just and a righteous state with minority protections. We are now actors, not spectators in this drama.
I know that many of us struggle in this season reconciling the prayer for the state with the actions of the Israeli government. My thoughts on this, after this study, are that prayers for the state have often been said in times of duress. From R. Hananyah onward, Jews have lived under many terrible and despotic regimes, indifferent regimes, and everything in between. R. Hananyah himself prayed for an empire he despised. Our prayers serve to affirm our belief in our values - that's why each generation has such a different prayer for the state. Our prayers serve as a cry for peace and justice. A demand from our leaders, our people, and even our God to fully realize the redemptive possibility of a state. Like so many things in Judaism, a state, is not a prize or a reward. The prayer for the State is not a blessing, conferring God's graces on the State and it's leaders.
They are a challenge, a responsibility and an opportunity to bring God's grace, love, compassion, and justice into to this messy world and hurting world.
I want to finish with the words of R. Shlomo Aviner, who survived the Shoah as a child in hiding in France, and currently serves as the Rabbi of Bet El. When Israel was disengaging from Gaza in 2005, a move he deeply opposed, he published this op-ed in an Israeli newspaper:
"When between Shacharit and Mussaf the chazzan recites the prayer for the State, that’s my happiest moment of the week.
When I hear, “Father in Heaven; Rock and Redeemer of Israel,” I jump up like a spring, and I don’t change a single word.
All the proof in the world won’t change me in the least.
The more they make fun the more I’ll say this prayer.
I’d like to get up and tell the chazzan, “Say it again and again!”
I’d like to get up and kiss him.
Even when the country and the government desecrate the holiness of the Sabbath, I persist in this prayer for their welfare.
Even when they desecrate the holiness of the land,
I persist as well, and I won’t stop.
Because this is my country. I have no other.
And I love it the way it is.
This is my government. Yes! Mine.
And I’ll repeat it a thousand times.
I have harsh criticism for it. I suffer terrible sorrow over it.
But it’s my government.
When it gets replaced by one better, I will be very happy.
But in the meantime, it’s mine,
And I shall continue to pray for it with all my heart.
And when it’s replaced, I’ll pray for the next one.
And I’ll say, “This is my government.”
And I’ll say proudly before the whole world:
“I’m no longer a downtrodden people controlled by a foreign government. “I’ve got my own government.
“Do you hear, nations of the world?
“I’ve got my own government, and I’m proud of it.”
Governments come and governments go, yet the pride forever remains.
And if, G-d forbid, this state and this government
Enact laws against our Torah, I will cry a lot, obviously.
I will tell everyone that these laws are void like the dust
But I will continue to recite the prayer for the State, joyfully!
Some see only the shadows, but some also see the light.
After all, if there are shadows, it’s a sign that there is light.
And that light is so sweet!
So I recite the prayer for the State.