The Mishna in Avos (3rd Perek; second Mishna) tells us, “Rabbi Chanina, Viceroy to the Kohain Gadol (High Priest) stated, ‘Pray for the welfare of the government. That is, if it were not for the fear (of the government), one man would swallow up alive his fellow man.’”
The other nations as well, have this concept of social contract which is referred to as government. Early man quickly came to understand that the worst possible scenario for existence was a ‘state of nature,’ in which there were no laws– no man being held accountable for his actions. This is precisely what the above Mishna teaches. Therefore, these early men came to the conclusion that to escape this ‘state of nature,’ an ‘absolute monarch’ (the concept of democracy was still unknown) would have to be appointed. The monarch would be all powerful, and the population would give up many of their freedoms to the monarch. In return, the monarch would grant the population the protection of social contract through a rigid legal and judicial system of social laws, and the punishments for the violation of these social laws. Thus, government was born.
This very same principle is discussed in Parshat Shemot, wherein it is written, “And it was in the process of many days that the king of Egypt dies; and the Children of Israel sighed and cried from their slave work; and their cry ascended to HaShem from their slave work” (Shemot 2:23).
The G’ra (Vilna Ga’on) in Divrei Eliyahu, saw this Passuk as being initially difficult to understand. Can it be that the death of the king of Egypt caused the B’nai Yisrael to cry? But rather, we may answer in this manner. While it is altogether possible for the absolute monarch of an empire to be unusually cruel and heartless, it never enters his mind to openly violate in public any of the social laws of the land. Such actions of course, may lead the population to say, “If he was unlawful to so and so, it is a matter of time before he does the same to us.” Hence, the king must always seem to act in accordance with the laws of the land, as it is stated, “The king by justice, establishes the land” (Mishlei 29:4).
Now, what the king of Egypt stated to the midwives (Yocheved and Shifra) becomes more understandable. “When you do the service of the midwife, and you see them (Israelite mothers) on the birthing stools; if it is a son, you will kill him. And if it is a daughter, she will live” (Shemot 1:16). The key words here are ‘on the birthing stools.” That is, because it was unlawful to murder a living person in Egypt, the Pharaoh had to go to the midwives. You could ostensibly kill the fetus while still within the mother– the stillborn child’s death would seem like a natural death caused by the complications of birthing– the mother as well, not being any the wiser. In this manner the Pharaoh would not seem to openly violate the laws of the land.
But how could the midwives discern the gender of a yet unborn child? The Shemot Rabbah (Parsha 1; Siman 14) provides us with an answer: “Rabbi Chanina stated, ‘The Pharaoh gave them a clear sign. If its face is turned downwards, you should know it is a male, for he looks through his mother at the ground from whence he first came. If its face is turned upwards, it is a female, for it is gazing at the source of its creation–the rib.’” And so, the Pharaoh could conceal his desires for genocide of the B’nai Yisrael, without risking a revolution against his authority.
The midwives of course, return to the Pharaoh, and tell him they were unable to kill the males while yet unborn. “And the midwives said to Pharaoh, ‘Because the Hebrew women are not like Egyptian women; for they are lively, and give birth before the midwives come to them’” (Shemot 1:19). That is, the Hebrew women deliver rapidly, without being in labor a long time. And, once the male child is born, Pharaoh would not want us to kill him for fear that this would give the open appearance of violating the laws of the land, and fire the spirit of revolution against the Pharaoh.
The Ga’on continues: Nevertheless, when the Pharaoh died, another king was not appointed for a while–creating a temporary situation where there was no king over Egypt. During this temporary Pharaoh-less state, things would change drastically in Egypt, for the population would go from a monarchy to a ‘state of nature’, where chaos and anarchism would reign – where no laws and punishments for the violation of laws would exist. Under such circumstances, the B’nai Yisrael would find themselves in a worse state than when under an established Pharaoh and government. And so, teaches the Ga’on, the B’nai Yisrael cried after the Pharaoh died, because they could envision an even harder future ahead of them.
At all times, one must consider the land in which he resides, pray for its welfare, and show gratitude to the government which allows one to reside in its territory. This can clearly be seen in the Torah episode of Ya’akov purchasing land from Chamor, the king of Sh’chem. Here, the Torah writes, “And Ya’akov came to Shalem, a city of Schem, which is in the land of Canaan, and pitched his tent in front of the city” (Beraishit 23:18).
Now, the Hebrew word for pitching his tent here is “Vayichan.’ Yet, ‘Vayichan’ has another meaning – ‘Ya’akov graced the city.’ How did he grace the Sh’chemites? The Beraishit Rabbah (Parsha 79; Siman 1) says: “He showed his regard for the important men (of Sh’chem), and began sending them gifts.” Another explanation is that he began to set up bazaars, and sell merchandise cheaply (to the Sh’chemites). This teaches that a man must be grateful to a place from whence he derives benefit.”
That is, Ya’akov was ‘Makir Tov’ (very grateful) to the Sh’chemites for allowing him to live in their territory, and he repaid their kindness. A Jew must always acknowledge and show gratitude to the established government which grants him the rights of residence, and the ability to earn sustenance.
Another example of upholding the honor of established government is seen where Moshe and Aharon warn the Pharaoh of the impending punishments of pestilence and the sword, if the B’nai Yisrael do not leave Egypt to offer Korbanos (offerings) to HaShem in the wilderness. The Torah writes, “And they said, ‘HaShem the G-d of the Hebrews has met with us; let us go, we pray you, three day’s journey in the wilderness and make offerings to HaShem our G-d; lest He fall upon us with pestilence of the sword’” (Shemot 5:3).
The Shemot Rabbah (Parsha 5; Siman 15) says: “In reality, (Moshe and Aharon) should have only said to the Pharaoh, ‘Lest He fall upon you with pestilence or the sword.’ What then is ‘lest He fall upon us’? Rather, it teaches you that they dealt in an honorable fashion with the Pharaoh. This is to teach you that a man is obligated to show honor to the government.”
Moshe and Aharon did not wish to seem threatening to the king of Egypt by saying ‘lest He fall upon you.’ In truth, any punishment here would only be the result of Pharaoh’s sins, and his sole responsibility in this matter. Yet, they honored Pharaoh by including themselves in the seeming punishment of pestilence and sword – another example of showing only honor to the established government.
From all this information, we learn that gratitude and loyalty to established government is the obligation of every Jew. Additionally, the concept of ‘Dina
DeMalchusa Dina’ (the laws of the land are considered valid laws - so long as they do not attack the laws of the Torah). Ostensibly, this means no driving over speed limits, no “J” walking, paying one’s taxes honestly, etc.
There is a story about Rav Chayim Voloshin, supposedly told by his Talmid the Netziv (Rav Naftali Zvi Yehuda Berlin). The Talmidim of Voloshin once found Rav Chayim sitting in the Bais HaMidrash crying. When they asked why the Rosh Yeshiva was crying, he replied that he saw many of his Talmidim eventually moving to the United States – a country deeply based in physical self gratification, and lacking in any spiritual sense. He cried because he prophetically knew that his Talmidim would have very difficult times spreading the knowledge of Torah in such a country.
Yet, he assured his Talmidim that the eventual move to the United States would result in the building of many Yeshivot, and a vast network Torah learning – as we see today. America, said Rav Chayim, would become the tenth country in history to graciously host immense numbers of Yeshivot. After the tenth host country fulfills this noble destiny, the time of Moshiach Tzidkeinu will come upon the world.
And so, should we not show honor and regard for this great land that grants us the highest freedoms of all – the freedom to spread Torah, and the freedom to be Jews?
May HaKadosh Baruch Hu grant us the wisdom to ‘Daven’ for the welfare of this land. And, in the honor of the tenth host country of Torah, may He bring to us the Geulah Shelaimah, speedily, and in our times.
Shabbat Shalom.
