Here is a thought on the parsha
The pusek (verse) says in Bamidbar (Numbers) chapter 27 verse 18 "you shall 'take' Yehoshua (to be the leader)". Rashi comments "take him with (incouraging) words, say "praisworthy are you that is merited to lead G-d's children". Thus it would seem that it's a good thing to be a leader
Yet, the gemmorah in berachos 55A and Soteh 13B that Yosef died earlier then his brothers because he involved himself in Leadership (Rabbanite). It would seem being a leader is not so good.
The gemmorah in Horios 10A brings a verse for a jewish king that was ousted from his kingship was put in the "free house". This would indicate that until then he was a servent. Like the story of Rabban Gamliel who was convincing students to take a position in jewish leadership, but they didn't want to take it because of their modesty. Rabbi G. said to them " do you think I'm giving you to be a master over people I'm making you a servant of the people".
The jewish leadership needs to be taking on the task of public servent (like Karma level six in this website). If a leader's attitude is to do what's best fot the people, he is praiseworthy and will receive a great reward for it.
On the other hand , If a leader's attitude that the position is owned by him, and it is his to use or abuse at will, like any other possesion he may have, this is bad. He's "stealing" the good of the people and is punishable.
Yosef, even though his intentions where for the sake of heaven, still took advantage of the Egyptians, hence he couldn't have the same length of days as his brothers.


Comments on this piece, or any other piece I wrote,are welcomed.

This message has been edited. Last edited by: Rav Chaim,

I'm not quite sure what the contradiction is- Rashi here is speaking of a leader of Bnei Yisroel, while the Gemmoros were discussing Yosef ,who was a leader over non-Jews

Firstly, the gemorrah says a blank statement of involving in leadership, and does not defrenciate between types
secondly, the gemarah in Berachos ibid states that which Yosef died earlier as a one of the proofs of 3 things that shortens one's days 1)someone who is presented a sefer torah to read or 2)a cup to bless on (for after meal grace (birchas hamazon)) and 3)someone who involves himself in leadership would seem also to imply in all cases

oops, I forgot to write in the above space in #s 1 and 2 that he refuses to read the torah or lead the grace

I don't think there is neccesarily such an implication. The entire proof of the Gemmorah was from Yosef,and Yosef was a leader only for the Egyptians. Therefore the Gemmorah had no proof to apply it to a leader of Bnei Yisroel,which would make it more plausible that the Gemmorah was only referring to a leader of other nations.

The implacation is from the statement of "being involved in leadership" rather then "being involved in leadership over non-jews". If it is true that the cause of his early death was that it was only over non-jews, then it's missing the most important part of the statement (Ikker chuser min hasefer).
expecialy the original statement of 3 things that shortens one's day, since it's an independent statement of the proof, so there is no sign in that statement that there should be any difference between who you're aleader to
This is the proof the gemmorah does'nt learn there is a difference between over jews and non-jews. Maybe the reason it doesn't want to deffrenciate like that, even though it's proof is from Yosef that was king over non-jews, since they didn't feel it was enough of a difference to make a difference in the outcome. (in every proof you might find some variable, but you need to weigh the variables if it's enough to make a difference)

Rav Chaim, I agree and I disagree with you , first of all a jewish leader or shall we say Moshiach , Is not a appointed by the people ,rather he is appointed by Hashem therefore making him a servant of G-d , and not a servant of the people. I can prove this by referring to Shmuel Hanavi's rebuke to Israel after they asked for a "King" a leader. He told Israel that now since you asked for a human King you will be under his rule and that there sons and daughters will become his servants and that he would have the right of the right of any property he wished if he desired of course thru payment and of course thru the laws of Torah , No where does it say that he must be a servant to the people . Now on the other hand our true leader would be humble , the humblest of the humblest and of course would not do anything to cause harm to his people . But I am sorry I must disagree with you on the statement you made saying that Moshiach is a public servant on the contrary , He will be Prince of the universe, and of course "Abba" Hashem will be King.

On what you wrote "No where does it say that he must be a servant to the people ." This I proved from the Gemorrah in tractate "Horiyos" 10A. Check it out. It's towards the bottom of the page. It says simply that a king is a servant.
To yor reference to Shmuel. The Gemmorah in Sanhedrin 20B has an argument if what is said in this portion is aking's real right or it was just said to scare the people. Even to the veiw that is his right (and I think Rambam holds like this veiw) Tosfos (D"H Melech) says he can't take property for personal use.
Of course the king has power, but the power was given to help Israel, not to abuse it against them.
Even though He's apointed by Hashem, Hashem only apointed him to look after his children, not to take advantage over them

I am not disagreeing with you that Moshiach is servant, maybe we should differentiate between a king and the Moshiach , A king whom is not bestowed "anointed" with the same spirit as Moshiach we are safe to assume that He is more subject to the earthly rule, but the Moshiach on the other hand is bestowed with a special spirit that no man can give to him nor take from him , In where this proves that he is very much in servitude , but not to man , Only to G-d, for instance G-d might instruct Moshiach to do something that is contrary to the masses , should Moshiach listen to G-d or should Moshiach listen to the public voice " the majority vote"? Of course as I said before in his humility he would be a public servant , but he is not obligated to pay heed to the majority , He "Moshiach is only obligated to Hashem , He is not the peoples annointed , He is G-ds annointed.

I never said that a king heeds to the majority. A leader must lead, not follow. But he has to do what is best for his followers. Just as a parent might not do something popular with his children but it is always for the best of the child. It is never for his own personal benefit. Even the honor that is due the king is not for the king's own sake, but rather for the position itself. (As is says in Tosfos Sanhedrin 19A d"h Yanai In contrast to a Talmid Chochom's honor is his own.) This is the whole purpose of having a king, to take care of his people.

You say that "The honor due to a king is not for the kings own sake,but rather for the position it self". And again I say that if we are talking about an earthly King or a goy king then I agree with you , but if we are speaking about Melech HaMoshiach then I disagree with you, for the Honor due to Moshiach is because He is a man after G-ds own heart , He has merited the position because G-d favors him , not because he won the kingship in a lottery or a vote , but rather because He is a close close friend to G-d,And because of this closeness he has been bestowed with the spirit of leadership in order that he can do whats best for the people in G-ds eyes and not whats best in the peoples eyes, When the people requested a king and so G-d gave them Saul , But when G-d decided to give them a King whom was fit in his own eyes and not the peoples eyes He gave them David , And who else but G-d knew of David ? Not even Shmuel HaNavi the great seer knew!!!!
Yes a Leader appointed by G-d will try to argue a case with G-d in regards to a judgement then has been decreed upon the people as Moshe Rabbeinu had done many times for Israel's sake
But honor was not given to Moshe because of his position , rather honor was given to him because of his closeness to G-d, His relationship to G-d was like none other and therefore he was respected and honored.

The Tosfos above said his statement in order to explain why a king can not pardon his honor (and by a Talmud Chuchum, who's honor is bigger than a king's, can pardon his honor). Since the honor is not his, he has no right to pardon it. Thus , with what you're assuming, that Moshiach will have honor due to himself and not his position, the Halacha ramifacation would be that he would be able to pardon his honor, which Dovid, which you agree is put in the same catagory, wasn't able.
I agree that a Jewish leader is not, and shouldn't be, obligated to the wims of the masses. His obligation is to do what is best for his people, which includes being Commander in Cheif of the military, the economy (see Barachos 3B) and also providing an agenda for his subjects to learn torah and do Mitzvos, which is the ultimate good for Jews, both spiritualy and physicaly. (For ex. Chizkiyahu's policies for everybody to learn torah not only made the whole country great talmidai chachumim , it's merit also saved them from the siege of Sancherev (see Sanhedrin 94B))
Your point from Moshe Rabeinu, you must keep in mid that not only was he a leader but also the greatest Talmud Chuchum. He was the "Rabbo Muvhak" (the primary torah teacher) of all the jews. This is of course a reason in itself to honor him for his own self, regardless of his status as leader. Moshiach will also be a big Talmud Chuchum, and would deserve honor for himself for that reason, but not because of his position of king.

Yes an earthly King is commander and chief of the miliatary, however the Moshiach will speak and with the breath of his lips will slay Israel's enemies, yes an earthly King is in charge of the economy, however the Moshiach with his eminent arrival will bring with Him the blessing of the land as it is written in Tehillim koof mem zayin " It is He whom brings peace to the borders and satiates us with choicest of wheat " It is said that the wheat in Moshiachs time will be the size of an oxens kidney and that the fruit from the trees will grow each day and that the leaves will never wither or die. As for the Jewish nation needing to study Torah it is written that brother will no longer have to teach brother , there will be no need for teachers because the knowledge of G-d will be bestowed to all of Israel not to say of course that we will not study Torah, On the contrary we will all sit and expound to each other all the wonders of G-ds torah, I can compare it to a band that gets together each with a different instrument and creates beautiful music , Our Torah learning will be like a symphony rather then an arguement or a lesson.In the time of Moshiach every Jew will be a Talmud Chuchum ,in that case honor will be due to all, and this is why it is written that the goyem will say come "Let us learn in the tent of Jacob" And it is also said that they will grab hold of our Tzit tzit and yearn for our guidance. In regards to King David again it is said that in his humility when sought council from the Sanhedrin he would take off his royal garb in order to impose his royalness upon the elders, For what is a King if he not be humble? I believe the whole purpose and reason why Moshiach is annointed is not because he seeks honor,on the contrary it is because his soul was prepared thru humilty and degradation and much suffering, just as Israel was prepared for the Torah thru the harsh bondage of Mitzrayim. And tho the moshiach will not ask you to honor him ,I donot think you would be able not to.

meant to say in regards to above " In order to not to impose his royalty upon the elders of the Sanhedrin he removed his royal garments when ever He DovidHamelech would appear before them.

what you wrote that Moshiach will slay his enemies with his breath, I don't think this is so simple. The Rambam in hilchus Milachim 11:3 says that Moshiach doesn't have to perform any miracles. In 12:2 he writes that there is no diference between these days and Moshiach's day only we wouldn't be under the rule of any other kingdom. Even Raavad who holds he has to do a miracle, is only in his judging, that he can smell the winner.
(I know other people , though, that can slay people with their breath .)
What you wrote that there would be no need for teaching for all will be T.C. from a verse. I'm not familiar with it (I don't know tanach as well as shas) if you can write where it is I'll appreciate it. But the Gemmarah in Sanhedrin 92A Rav Shayshes said "All who teaches Torah in this world will merit teaching it in the next world". This will seem that there would be a need for teaching. Even if everybody will learn, but my feeling that those who put the effort into learning now will be advanced then the others then also.
I'm also of the opinion that it's a mystery to most people (at least to me) what the days of Moshiach would look like. The talmud is very vague about it, with many arguments. More so to the scriptures, they are certainly vague. Hashem only gave us the main idea that it will be good days and we will follow Hashem. Everything else is only known to a handful of great Talmidai Chachumim that learn kabbala (and knows what it's talking about). The rest of us can only speculate what's going to happen
What I wrote about honoring Moshiach is a Halacha , could he pardon his honor. If Moshiach walks in the room and tells you not to stand up for him, do you stand or sit. By a regular king, you must rise anyhow.

This message has been edited. Last edited by: Rav Chaim,