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Why does the Torah (תורה) command appointing a king while simultaneously warning against wanting a king like the nations? Rabbi Zweig distinguishes between two types of leadership: religious head of state (appointed by prophet and Sanhedrin) and political governance (chosen by the people). Only when we're ready to submit to human authority can we truly accept Hashem (ה׳)'s kingship.
Rabbi Zweig addresses a fundamental difficulty in understanding the mitzvah (מצוה) of appointing a king. The Rambam (רמב"ם) states that a king must be appointed by a prophet and the Sanhedrin, yet the Torah (תורה) warns against appointing a non-Jew or woman as king. This seems contradictory - if Hashem (ה׳) through His prophet designates the king, why would we need warnings about whom not to choose? The shiur develops a crucial distinction between two types of leadership in Jewish governance. There is the religious head of state, who must be appointed by divine selection through a prophet and the Sanhedrin. This represents Hashem's direct choice for spiritual leadership. Separately, there is political governance - the practical administration of the nation's affairs. The people have the authority to choose who will govern them in practical matters.
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Parshas Shoftim 17:14-15
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What is the primary purpose of the cities of refuge - protecting the accidental killer or something else? The shiur argues that creating respect for law takes precedence over providing sanctuary. True deterrence comes from recognizing the gravity of murder itself, not fear of punishment.
