DRASH – SHOFTIM

Rabbi Sam Zwarenstein

Emanuel Synagogue

In this week’s Torah portion, Moses continues instructing the Israelites on additional commandments necessary for building a just society in the Promised Land. In Chapter 17, we find specific rules pertaining to the appointment of a future king. “When he is seated on his royal throne, he shall have a copy of this teaching written for him on a scroll approved by the Levitical priests. It shall remain with him, and he shall read from it all the days of his life, so that he may learn to revere Adonai his God, to observe faithfully every word of this teaching as well as these laws” (Deut. 17:18–19).

Unlike the ancient monarchs surrounding Israel, who operated beyond human accountability, the Israelite king was subject to strict limitations. Chief among these was the obligation to personally ensure he possessed his own copy of the Torah, which was to remain with him at all times, for continual study.

According to rabbinic tradition, every king was required to possess two Torah scrolls. One was kept safely in his royal archives, and another that accompanied him everywhere he went. Whether in council chambers, on the battlefield, or travelling across the lands, the sacred scroll went with him (excepting places deemed physically unclean).

Why was it so vital for the highest authority in the land to always keep a personal scroll in his hands?

The reality today is that we do not have to search very hard to find those in positions of leadership abiding by one set of rules while expecting everyone else to live by another. Power frequently breeds entitlement, making it easy for rulers to excuse themselves from the very standards they enforce.

It is for this exact reason that we find this commandment in the Torah. The role of a king in biblical times was undeniably one of great importance, carrying immense responsibilities alongside distinct perks and privileges. Yet, no matter what entitlements the king enjoyed, his conduct always had to centre around abiding by the exact same regulations that applied to the rest of the nation. The rules and teachings applied to everyone, not “everyone else.” Ensuring that he carried a copy of the Torah served as a strong, visible reminder that even a king is not above the law.

By requiring the ruler to publicly carry the scroll, the Torah established two crucial outcomes. Internal accountability, grounding the king in daily humility, reminding him of the fact that his power was delegated by God, and public transparency, showing the community that their leader submitted to the same moral framework as everyone else.

It is easy to point fingers at public leaders, and while they are at times guilty of such behaviour, they are not the only ones culpable of living by a different set of rules. Double standards creep quietly into our personal lives, homes, and workplaces. How often do we instruct others not to lie, only to whisper to someone when the phone rings; “Tell them I’m not in”? Why do we convince ourselves that it is okay to ask people to do something we ourselves aren’t willing or bothered to do?

This subtle hypocrisy is precisely the behaviour the Torah cautions us against through the law of the king’s scroll. Carrying the Torah was never only about a public display of piety. It was about making sure that everyone saw the Torah playing the same role in every life, whether one was the monarch or a member of the public.

If we want to teach others to live with integrity, we must start by doing so ourselves, setting a clear precedent. One could equate this personal devotion to carrying one’s own metaphorical copy of the Torah wherever they go.

The best type of leadership has never been about titles, authority, or speeches. It is leadership by example. When we practice what we preach, we prove that we truly understand and accept what is required of others, building a community anchored in genuine fairness and mutual respect.

Shabbat Shalom.

Rabbi Sam Zwarenstein