Mishneh Torah, Kings and Wars 4

Shalom, my friend! Welcome to a little journey into some ancient Jewish wisdom. Ever wonder about leaders? Who sets the rules? What kind of power do they have? Today, we're peeking into a fascinating text that explores just that – the role of a king in ancient Israel. It might surprise you how much authority a king was given, and why. So, grab a comfy seat, maybe a cup of tea, and let’s explore!

Hook

Have you ever found yourself wondering about the "boss"? Whether it’s your actual boss, a teacher, a parent, or even the leader of your country, we all interact with people in charge. And sometimes, we wonder: where does their authority come from? What are the limits of their power? And perhaps most importantly, what’s the purpose of all that leadership? Today, we're diving into a classic Jewish text that tackles these very questions. We’ll look at the powers of an ancient Jewish king, and then, surprisingly, the ultimate reason why they had those powers. It's a journey that might make you think differently about leadership, even in your own life!

Context

Let’s set the stage for our text.

• Who: Our guide today is a giant of Jewish thought named Rabbi Moshe ben Maimon, but you probably know him better as Maimonides or the Rambam. He was a brilliant scholar, doctor, and philosopher.
• When: He lived in the 12th century, a long, long time ago, mostly in Egypt. He wrote in a time when Jewish communities were spread across the world, needing clear guidance.
• Where: While he lived in Egypt, his writings were meant for Jewish people everywhere, to unify and clarify Jewish law.
• What: The Rambam wrote a massive, fourteen-volume work called Mishneh Torah. Think of it as a super organized encyclopedia of all Jewish law, covering everything from daily prayers to the laws of kings and wars. Its goal was to make Jewish law accessible and understandable.
  • Key Term: Mishneh Torah is a systematic Jewish law code.

Today's lesson comes from a section within the Mishneh Torah that discusses the role and responsibilities of a king in ancient Israel. It’s a blueprint for how a Jewish monarchy, guided by divine principles, was supposed to operate. This isn't about modern governments, but it gives us a window into ancient ideas about power and purpose that still resonate today.

Text Snapshot

Our text today comes from the Mishneh Torah, Kings and Wars, Chapter 4. It lists some pretty extensive powers given to a king:

"The king is granted license to levy taxes... It is forbidden to avoid paying this duty. The king has the right to decree that if someone does not pay these duties, his property will be seized or he will be killed... These laws are derived as follows: I Samuel 8:17 states: 'You will be servants to him, the king.'... He may also send throughout the territory of Eretz Yisrael and take from the nation valiant men and men of war and employ them as soldiers..."

You can find the full text here: https://www.sefaria.org/Mishneh_Torah%2C_Kings_and_Wars_4

Close Reading

Wow, that’s quite a list of powers, isn't it? Let’s break down a few key insights from this text, pulling in some wisdom from the great contemporary scholar, Rabbi Adin Steinsaltz, to help us understand.

Insight 1: The King’s Rules Are Law, Rooted in Ancient Scripture

The text starts by telling us the king can levy taxes and even take people for war, and that avoiding these duties is forbidden. The Rambam then immediately tells us where these powers come from: a verse in the Book of Samuel (I Samuel 8:17), where the prophet Samuel warns the people about what a king will do if they choose to have one. It’s presented as a description of royal power.

Now, here’s where Rabbi Steinsaltz helps clarify. On our text (Kings and Wars 4:1:1), he explains that the king's "judgments in all these matters and similar ones are law. He is not subject to rules and laws in these matters, but rather he sets the rules and they obligate the people." This is huge! It means that when a king makes a rule within these areas of power, that rule becomes the actual law for everyone. It's not just a suggestion; it's binding.

And where does the king get this unique power? Rabbi Steinsaltz (on 4:1:2) points directly back to that passage in Samuel, calling it the "king's portion." He says, "All that is stated in the king's portion... the king acquires it. When they asked Samuel for a king, he detailed for them the rights of the king who would be chosen... and the king acquires all the rights written there." So, it’s not an arbitrary power grab. In the Jewish tradition, this extensive power is considered to be part of the divinely described role of a king from the very beginning of the monarchy. It's a foundational understanding of what a king can do, as outlined in the Torah and Prophets.

Insight 2: Powers with Surprising Nuances (and even some limits!)

The text continues to list a king’s extensive rights: taking valiant men for soldiers, craftsmen for work, and even animals and servants. But it’s not all just “taking.” Notice a fascinating detail: for craftsmen, the text explicitly says, “He must pay their wages.” And for animals, servants, and maids, "He must pay their hire or their value."

Rabbi Steinsaltz (on 4:3:1) explains this distinction: "For they are not like the men of valor and the choice young men who are permanently with the king and whose sustenance is his responsibility... but the king pays them for their work." This means that while the king can compel services, he can't just take people's labor or property without compensation, unless they are conscripted soldiers or officials whose entire livelihood is now tied to the king's service. He still has to be fair in a financial sense for certain resources. And Steinsaltz (on 4:3:2) adds that "or their value" means "If he wishes to take them permanently." This shows a nuanced approach to even the king’s extensive powers.

Now, for a truly surprising point: the text also mentions the king can "take wives and concubines from the entire territory of Eretz Yisrael."

• Eretz Yisrael: the Land of Israel.
• Ketubah: a Jewish marriage contract.
• Kiddushin: a formal Jewish betrothal.
• Yichud: private seclusion, a step in marriage. The text clarifies that "wives" implies women formally married with ketubah and kiddushin, while "concubines" are women without these formal steps. Rabbi Steinsaltz (on 4:4:1) defines a concubine as "a permanent woman, designated for a specific man without kiddushin or marriage." And (on 4:4:2) the king acquires her "by yichud alone," meaning by designating her for himself.

But here’s the kicker, and a crucial difference between the king and everyone else: Rabbi Steinsaltz (on 4:4:3) states, "But a commoner is forbidden a concubine." For an ordinary person, only a woman married through the full process of chuppah (wedding canopy) and kiddushin is permitted. This highlights that many of these "rights" are unique to the king's office, not a general license for anyone. It's a stark reminder that the king operates under a completely different set of rules compared to an ordinary citizen, reflecting his unique and weighty position.

Insight 3: It’s All About Purpose – "For the Sake of Heaven"

After detailing all these powers, the Rambam brings us to the most important part, the why. The very last paragraph of our text is a powerful ethical framework for everything that came before:

"In all matters, his deeds shall be for the sake of heaven. His purpose and intent shall be to elevate the true faith and fill the world with justice, destroying the power of the wicked and waging the wars of God. For the entire purpose of appointing a king is to execute justice and wage wars..."

This transforms the entire understanding of the king's power. It's not about personal gain, ego, or even just efficient governance. Every single action, every tax, every conscription, every decision, must be infused with a higher purpose: "for the sake of heaven." This means acting with pure intentions, aiming to bring justice, goodness, and spiritual elevation to the world. A king with immense power who doesn't act "for the sake of heaven" is fundamentally failing in his role, regardless of how many battles he wins or how much wealth he accumulates. The ultimate goal isn't just to have power, but to use it to make the world a better, more just place, aligned with divine will. This final thought acts as the moral compass for all the king's extensive rights.

Apply It

Okay, so most of us aren't kings (thank goodness, that's a lot of responsibility!). But the idea of leadership "for the sake of heaven" is something we can all connect to. Even in small ways, we all have moments of influence or leadership. Maybe you're a parent, a friend, a team member at work, or even just making personal choices.

This week, try this small practice: when you're about to make a decision, big or small, especially one that affects others, take just 10 seconds. Pause. And ask yourself: "What's the purpose behind this? Am I acting 'for the sake of heaven'? Am I aiming to bring more justice, kindness, or positive energy into the world, even in a tiny way?" It’s not about perfection, but about cultivating an awareness of intention behind your actions. Just that little pause can shift your perspective and guide you towards more purposeful choices.

Chevruta Mini

• Chevruta: a learning partnership.

Alright, grab a friend, family member, or even just your inner monologue, and ponder these questions:

1. The text describes a king with incredibly broad powers – from taxes to conscripting soldiers. What are your initial thoughts or feelings about such extensive authority for a single individual, even if it's biblically rooted? Does it align with your modern understanding of what a leader should be able to do?
2. The Rambam ends by saying the king's ultimate purpose is "to elevate the true faith and fill the world with justice." How might a leader today, even in a secular government or a community organization, embody this idea of acting "for the sake of heaven" and focusing on justice and positive impact?

Takeaway

Remember this: Even the greatest power, according to Jewish thought, finds its true meaning and legitimacy only when used with a pure heart and a righteous purpose, "for the sake of heaven."