The Most Powerful Person, the Most Powerless Person - Parsha Shoftim - By Rabbi YY Jacobson

[Music] good evening and welcome to all tonight's class the most powerful human being the most humble human being on the essence of royalty from a Jewish perspective is dedicated in honor of the birth of a son to Rea and raisi Schottenstein by their brother brother-in-law and sister-in-law David and EDA Schottenstein Mazel Tov tonight's class is also dedicated by Nash a Chabad of New Haven and the loving memory of a dear friend kaya Tamar Berta but Shabtai may her memory be a blessing to hamish Matata Rula butts Road ha ha so they tell the story about this Russian politician who addressed his constituents and he said my dear friends yesterday we stood at the edge of the abyss today we took a giant step forward they tell another anecdote of an AT&T salesman who comes to a home rings the bell the guy comes to the door yes and the AT&T salesman says you know I have this great new model to offer you I'm looking for the master of the home can I please speak to the master over the home and the guy tells them you know you came exactly at the right moment wait up here five minutes because this exact question is being decided in the kitchen right now tonight we explore the essence of leadership the meaning of leadership what does it take to be a leader what is royalty leadership responsibility from a Jewish perspective and we explore it via a fascinating episode in the Talmud the Gemara a seemingly simple episode demonstrates to us the essence of royalty open up your curriculum under the video to source number one massage the hairiest a forum at Aleph Talmud tractate areas page 10a the Talmud there tells the story of two of the greatest sages of Israel living in the generation after the destruction of the Second Temple in the first century after the Common Era Rabbi Gamaliel and Rabbi yahushua rabbi joshua who are both travelling in a boat socata gomorrah source number 1 kiha the Ramban Gamliel VW shoe Ahava Osley bisphenol-a Rabban Gamliel an arab yahushua were travelling on a boat but how did Adam Gamliel have a Peter Mahad the delivery schewe have a Peter the Sultan randomly all came along with bread rabbi Yeshua came along with bread and flour Sheldon petty dilemma Gamliel summit Haseltine reviewer the journey was longer than expected so the bread of ramen Gamliel was gone he now relied on and he was sustained with the flour of his contemporary of his colleague rubber yeshua oh my leg rubber Gamliel told to reverse attribution me have yadus the hovel on ekoo Vakula high the asus sultan how did you know that this journey is going to be so procrastinated that you brought flour because for the bread gets moldy and you can't eat it anymore so I'm Leo's bread either it was finished or you couldn't knead it anywhere wasn't edible so be sure brought flowers from Leo said how do you know we're going to be on the boat for so long it wasn't expected a male rabbi Yeshua told Remenham real choice of Shivam shana euler Omata s upon him the Marty Shama yalla viet rabbi Yeshua explained there is a star which emerges once every 70 years and it confuses the captains of the ships and I thought perhaps this is the time when the star is going to emerge and it will confuse the captain of our ship and thus we will get lost in the waters and our journey will be longer than expected now what is fascinating about this as a parenthetical Mota's as many modern a scholar have pointed out that it seems like the arab yahushua was addressing the famous Halley's Comet what is astounding is of course Haley's comment was named after Edmund Halley the English astronomer who lived in the 1700s in the 18th century 17:42 the comet was named after Halley because although the presence of this comet was known to astronomers yet in 240 before the Common Era but Halley was the first astronomer to figure out that there is a rhythm there is a regularity once in 7576 years the comet comes around last time we saw the comment in 1986 we saw Halley's Comet and the fact that 1,500 years earlier rabbi Yeshua could say that once in seventy years are approximately in 70 years a star may emerge will emerge to confuse and can confuse the captains is nothing less than astounding so in any case where we issue a telegram Leo the captains sphere the direction of the ship based on the fixed stars constellations and the heavens which they observe this one is on the north this one is on the south this one is on the east this one is on the west and based on that they figure out the direction they're going but here the comet the star may confuse the process and the journey the captain thus may become confused and the journey will be longer than expected I knew this is the time that this star comes up and therefore I brought fly our into the boats Oh milady I'm Gamliel told Rubio schewe call Cosby Yakov oughtta ellaby Serena you have so much information in your mind and you're travelling on a boat to earn a living with such depth with such genius with such scholarship this is how you after works you have to work so hard to earn a living am i late of Yeshua tells him I'd shot a tamale Tom ouch NATO madam she shall be abortion rebel as urban feasts mother blesses his mother nabiyeen have been good god ah shameless Shire comity posh Byam vain lamp a special will a baguette Lubitsch rubbish ooha tells room Gamliel before you ask questions about me and my career why don't you wonder about two students who you have on dry land Rabbi Eliezer FISMA and rabbi Aaron and the son of good god these are two people who can estimate how many drops are in the ocean and yet they have no bread to eat and no clothes to wear nos and I turn Louis even bearish Rabban Gamliel decided to designate these two sages these two rabbis as leaders in the community pshaw Allah where I'm damned lil came up from the oceans to dry land Saleh who ahem volleyball he sent him a message to come to him he summoned them and they did not come cause Irish Allah who bow he summoned them a second time and this time they came Oh Marla hmmm Gamliel told Kimmy Duman Adam sure sure irani noisome ahem of Deus any noise and Laham the reason you did not come the first time when I summon you was it because you thought that I am conferring rulership on you know I am conferring service on you you thought I'm summoning you to give you a position of authority of leadership of sharara rulership and that's why you refused your humble you don't want the position you think I'm giving you a position of I'm giving you a position of servitude I'm conferring Abdus upon you Shan Emma Heming Gamliel continues with a verse a PASOK from Milan the book of kings one melaka malov chapter 12 by a debreu rail of lamer they told him in high entia avidly um huzzah etc if you will be a slave a servant today to this nation this is the verse from Gamliel brings as a support I am NOT conferring rulership on you I am conferring service Abdus on you and that's the end of the story which pasa which verse is German Gamliel referring to in this story in tractate arias it's that dramatic story in the book of kings melaka my love chapter 12th slow mo hemella King Solomon the great king of Israel passed away during Shlomo's days the Jewish people flourished a Jewish country flourished the base HaMikdash the holy temple was built in Jerusalem Slama homily introduced a time of peace of serenity of tranquility of tremendous wealth and affluence in the Jewish Commonwealth but slum homily also placed heavy taxation on the Jewish population both financial as well as personal many Jews tens of thousands were drafted in the work of building and constructing the base--emitter as described at length in the Tanakh Slama MELAS passes on and he is succeeded by his son recover this is the scene behind Kings one melaka my love parodied base chapter 12 and you can open up your curriculum to source number 2 here we have the story recovering goes to the City of Shem with the Jewish people came to coronate him as a king there is a delegation headed by a man named year of Emir of him the son of Anna vote with many other Jews who approach the king to reek of them and they tell him these words PASOK Dalit of vahik share Soleil no Vata Atta hakama Vedas of Akasha may you may have covered a shyness on Alayna Vinayaka your father slay my slow mo imposed a very heavy yoke on us we're asking you now lighten up the excruciating labor which your father imposed on us and we will serve you the new king reeked of them tells them give me three days to consider your request and come back to me what does he do during these three days he consults two groups of people recovering consults the elderly statesmen who were yet loyal to his father slay Mihama left when he was alive and he asks them how should I respond to the requests of the people that I should lighten up the burden I should come down much II I should come I shouldn't come down so hard on them I should be much easier with them they respond to him and they tell him posses ayan maluca mala via days passing Zion take a look via da brew a love lamer they tell him in high entia ever deserve a vada Tom if today you will be a servant to the nation and you will serve them Venetian with the bar Tali in variant Ivan Volkov ademco a Amon and you respond to them and you tell them kind and pleasant things then they will serve you for all the days of your life this is the advice the elderly statesmen give the new king reeked of them if you be a servant to them today they will become servants to you they will be loyal and subject themselves to your authority and rulership it's this very Burnham Leo was quoting to those two great sages at our Blessed history of Lebanon gada you think I'm giving you rulership I'm giving you service I'm conferring servitude on you and he quotes the first half of this verse in my MTL evidence of you will be a servant than eight in this nation but let's go back to the story what happens recover reject the advice of the elderly statesman he consults his old buddies the little kids he grew up with when he was a young boy who are now there with him as advisors as his friends and he asks them what should I tell the people and this is what they say pas secured via de bruit la viola the Michigan little aimer the children who grew up with him tell him these words CAI sign my llamas ash and debris la la mera visa he should be the sole a Nevada home la no speak to the people who told you your father imposed such a heavy burden on us lighten the burden remove the burden clay said abre la him this is what you should tell them cut Tommy of me must a AVI my little finger is thicker than the thighs of my father and the waist of my father my little finger is thicker than the waist of my father vato avi Hema celatum well covered Vani a sefolosha obvious arrest him by Shaitan Vania a sir Escobar crabbin my father imposed on you a heavy burden I will increase your burden my father whipped you afflicted you with whips and I will afflict you with scorpions three days later you rough him and the people come back to recall them he rejects the advice he received from the elderly statesman he embraces the advice he received from the young heifer and he tells them those words my father was hard on you I will yet be harder on you my father scourged you with whips I will scourge you with scorpions the result of the story a mutiny a revolt the people reject the rulership of recover as their king they appoint a new king year of them the son of Nevada he establishes his kingdom in the north of Israel while recover establishes his kingdom in the south of Israel only one tribe yahuda and Benjamin remain loyal to recover the rest of the ten tribes follow year of them there is now a split in the political and national infrastructure of the Jewish people it's a split that they never healed ultimately ultimately it leads to the destruction of the ten tribes and ultimately to the destruction of the whole Commonwealth a few hundred years later this is the famous split caused at this moment in history between Malthus yahudah and Malthus Easter all the kingdom of Judea under hotham the son of the son of David and the Kingdom of Israel under the leadership of Yerevan benefit from the tribe of Ephraim from the tribe of Joseph let's examine for a moment what was the nature of the advice the elder statesman gave recover the advice he did not obey the perspective he rejected what did they tell him go back to source number 2 take a look at pisaq tsiyon once again what do they tell him in hye-young Thiele avidly a massive of audit if today you will be a servant for this nation and serve them then viola Javed and Kuhlmann then they will become your servants what is the nature of this advice we can explain it to two ways one is the interpretation given by the famous biblical commentator the malbim and other commentators the malbim believes that the advice of the elderly statesman in theme and content was similar to the advice of the youngsters the difference was only tactic only in tact in approach not in substance what they were saying is in the beginning you have to please the people initially you have to demonstrate your readiness to acquiesce to them to accept their demands to embrace their requests and ultimately once you lure them in into your trap then they'll become servants for you rest of your life so in the beginning of your kingship when you're young when you're inexperienced make sure to please them behave as though you were their servant if you behave as their servant now then tomorrow next year in five years the facts were established now they will become your servants yet if this is the case come back to the story of rubbing gum wheel on the boat together with your shoe and source number one in tractate Hades when he comes up from the water and he summons those two sages and I don't want to come they don't want to be leaders and he tells them you think I am conferring upon you rulership I am conferring upon you service sure ami no soma ham of the sunny noisily shanem our he brings a verse which PASOK in my NT ever demacia if today you will be a servant to this nation demonstrating what does a king have to do a king must first and foremost be a servant to the people but if the mountains interpretation is correct REM Gamliel proof is very problematic because all they were telling him is you should behave today as though you were a servant for the people and then they will become your servants in fact if you look in the gomorian source number one gram Gamliel only brings the first half of the first he deletes the second half of the verse great so you bring proof from a verse how by taking it out of context and not quoting the second half that's called proof what's the second half of the PASOK the whole post accretes they told them in high Mt Evan la maza if today you will demonstrate servitude to the nation you will demonstrate loyalty to them you will surrender to their wills then for how you look of autumn Kohanim then they will become your servants REM gamble eel doesn't quote the second half he tells the two guys he tells the two great sages you think I'm giving you rulership I'm conferring service upon you how do I know in my mt Evan la maza if today you will be a servant to this nation but the second half of the verse says then they will become yours servants he doesn't even quote that indeed according to the malbim he can't quote that because this actually demonstrated the pus occur saying something else they're not telling him you should become a real servant to the people they're telling him you have to have tact you have to have safely after have logic you have to know how to do it you can in one shot just demonstrate strength and vigor and authority and say I'm the boss in that sense you'll be rejected immediately you have to do it slowly you have to do it with tact granted so how does one come we'll bring this verse as a support to the IDS trying to convey to these sages the truth is there's another way of understanding what the elders told her hover they were not telling him if you will be a servant today they will become servants tomorrow if you give in today they will give and tomorrow if you demonstrate softness today they will become soft tomorrow he's telling them actually the same thing if you will become a servant to them they will become your servants not as a strategic approach but rather if you will be a servant to them then you will be deserving of them becoming servants of yourself in order to understand this let us open up source number three and see how the Rambam Maimonides describes a king a Jewish king Rambam Hillhouse mala him peyrac base the second chapter in the laws of Kings octi Rambam and I quote okay dad that shall lock Loyola melech a cassava covered hog a devotee of huckleberry de casi Volia Slee by Baqir by shuffle of a commotion Emma Valley be hollow became be just as the Torah gives the King confers upon the King great honor and obligates all of the Jewish people to respect and honor the king in this week's portion shaved him in the same way the Torah instructs the King to remain humble in his heart devoid of arrogance and the Rambam continues vulajin agasa slave is slowly simmered I who she should not behave in too much of a pompous or arrogant way towards the Jewish people Shannon Meyer the verse says and Paris shaved him lability of room love of a mere house he should not exalt his heart over his brothers mejia kind in a Moroccan locked animal die let me should be graceful and compassionate to smaller people to greater people too young to old the 8cv of a behalf at same Abbot of Awesome he should care for their desires for their welfare the Yahoo cell covered cotton Shabak Panem he should be sensitive to the respect of even the smallest of people smallest child Shimada Braille Kawakubo lucian rob me da Baracus when he speaks to the whole population publicly he should speak in a soft fashion and the Rambam brings which posture Grimer in hi I'm TIA ever Don has ax the verse from Allah parakeet base if you will be a servant to the people and the Rambam continues you should always be very humble he should learn from my share a banal from Moses how a king ought to behave the RAM bombs words are very meticulous his grammar his diction his style impeccable flawless there was something strange in the way the Rambam phrases this law he begins Coderre colic loyal Imelda how Kosovar covered that God over here Jaco before they cast Eve only asleep I became boy shuffle the challah just as the terror confers upon the king great honor and obligates everybody to respect the king tremendously in the same way the tire instructs the king to be very humble coderre just as the Torah gives this Mitzvah the Torah gives a second Mitzvah why does the Rumba not only juxtapose the two but actually puts them in one sentence as though they were the same thing when really we're dealing with two very opposite mitzvahs and two very opposite notions it would be more logical for their album to say this despite the fact that the Torah tells us all to respect the King and confers great honor upon the king notwithstanding that the key must remain humble or the Rambam could give two separate laws the torah demands from everybody to confer tremendous respect upon the king the torah also demands the king to remain humble but the way the Rambam does it in a single flow and sentence saying kid darreth pass just as the torah tells us to respect the king in the same way the torah tells him to remain humble sounds like the two are connected they're two very separate and opposite notions the king has to work very hard on himself despite the fact that he's a king and he's a leader and everybody respects him and the Torah respects him still he must be humble yet the Ramban puts it together in a single flow just as everybody has to respect in the same way the king has to be humble what do you mean in the same way just as everybody respects him that's how he has to be humble it's two separate experiences two opposite notions it's two opposite sentiments which he has to cultivate and work on and so forth 19:31 circus simcha space sasha wavin middle of circus the year in Hebrew is tough race Sadiq Bey's it's a year of Hawking in the Jewish calendar just like this year Tufts in summit s 57 69 and in Poland a young man comes to visit his father-in-law the six Lubavitch Rebbe Rabbi Yosef Yitzchok Schneersohn is visited by his son-in-law son-in-law at the time lived in Berlin and he came to Poland for Yom Tov to be with his father-in-law this is his second son-in-law Rabbi Menachem Mendel Schneerson who would later succeed his father-in-law as the seventh Lubavitch Rebbe he holds a public gathering of her Brenden as they call a Hasidic gathering with the guests and the students in the yeshiva on circus 1931 the year of hackle to our fortune I'll switch transcribes his words that night there was an all-nighter as I heard from somebody who attended it and later when they discovered this journal from their ever years years later in 1994 was published in a volume known as regime ice volume 7 and there the Rebbe asks this question in the words of the Rambam transcribing what he spoke at the Fabri in' at the gathering on circus 1931 to fish sonic bass and he says that with this description the great eagle remain Alicia band my Mandy Rambam captures the essence of royalty and leadership from a Jewish perspective the Rambam is telling us the humility that a king and a leader must have commanded in parishes shave dimly bill tear of room lava Vania have not to be arrogant not to be pompous not to develop a sense of Guyver the opposite of humility is not just a mitzvah on instruction whoever has power a person and power must also be humble must be human must be sensitive must be kind must be Mentalist if not you have a monster you have a dangerous person the Rambam is telling us that the humility of the king actually is an essential component of his rulership it's not just a detail it's not just a necessity it's not just a mitzvah it's not even an essential Mitzvah furthermore it actually constitutes the very essence of what it means to be a kingdom what is a king what is a leader what gives a king a leader his power his authority his ability to rule a nation it's the fact that he is completely unequivocally dedicated to the nation no ego no sense of I'm in it from me from my own self aggrandizement even from my own self fulfillment even for my own self expression it's not about me I am a servant to the people this is about the people it's not about me the king of the air form must be selflessly dedicated to the will of God to his mission in life to lead the nation via for the Rambam says just as the Torah commands us to respect the king and the Torah confers great respect on the king in the same way the king has to be very humble because both of these qualities the importance to respect the king and the importance for the king to be humble are actually identical they both stem from the same course why should we give a king respect why does God confer so much glory so much honor on a king why does the Torah demand from all of us to truly respect the king why why him he's a human being like you and me and the answer is because he's humble because it's not about him because he's completely selfless if the king is about his ego his self ragged Iseman his power his empire you have no reason to respect him there's certainly no reason that the creator of the world would tell us in the Torah that we have to respect the king and would confer true great glory and honor on the king there's no reason for it if it's about his ego it's about his ego why would the Torah respect the reason the King taught to be respected is because the real king among the Jewish people the model of a true king what is a king from the expectation and the point of view of Torah is somebody who's completely surrendered more than another human being other people live their own life the king surrenders himself completely to the king of kings he surrenders his ego he surrenders his glory surrender his power completely to the will and the presence of God completely to the needs and the benefits of the people that his whole identity now constitutes service Who am I I'm an F I'm a slave I'm a servants that's the reason the king has power the reason the Torah gives the king power is because he's powerless this is the real king this is the real leader and the more powerless he is the more power he has and the more humble he is the greater respect he deserves and the more selfless is the more presence of self he has and the more surrender Mori surrenders the more he could command respect at the surface these two are contradictory components and you say despite the fact that he's powerful and glorious and charismatic and charming and can run a country with tremendous success and people look up to him and follow him blindly or not blindly despite the fact he's still mentioned he's still human he's still humble that's not what the Rambam says there are says it's the same thing just as the Torah confers respect upon him the tour osis as he must be humble because the only reason the Torah confer his respect on them is if he's a king what makes him a king what makes him so respectful is that it's not about him he represents something transcendent he transcends himself for the sake of God for the sake of the nation for the sake of the people and therefore in him the entire nation can find their own place of transcendence within him the entire nation can find the point where we each transcend our own individual ego and we become integrated and synthesized the king their album says elsewhere you could look it up in your in your curriculum in your source their emblem says in health is Malaca hemella who lave Kalka how you stole the king is the heart in which the diverse components of the Jewish people come together in the heart Rashi says apart focus harness you occur the leader constitutes everybody what do you mean the king is the heart or the leader constitutes everybody it means that the king represents that point in which we each transcend our individual ego our individual selves and we become one by sensing the point within each of us which transcends our ego our source in one nation in one people in one identity in one God the king does that to himself he can bring it out on everybody else if the King does not do that within himself if the King didn't transcend himself if it's all about the Kings Empire and power and authority and rulership how could he bring that out to the people how can he bring that out of the people ego attracts egos humility inspires humility selflessness inspires salt inspires selflessness surrender inspire surrender that's why we respect the king that's why we must surrender to the king because we're not surrendering to the king was surrendering to God but if the king did not surrender to God if the king never gave up his dream for self-aggrandizement there's nothing truly to respective he's a human being of flesh and blood who was here today and will be gone tomorrow but if the King nullifies his identity to God when we nullify our ego to the king we're not nullifying it to a king because the King has no ego we're notifying it to God as well this is what their emblem is saying and fascinatingly this is expressed in a law you'll open up your next source in the curriculum saga digger Mario Brothers Daffy Lama Dalai Lama bass we know when a drew praise we bow down to God we prostrate ourselves to God on the Talmud says we do it in the beginning of the media and towards the end we say borrow oughtta we Bend our knees we bow down borrow at Hashem and then we stand straight for the remainder of the amido for the remainder of the prayer but there is an exception when it comes to a King Zog the Gemara hemella even Chikara shoe Vinay's iqaf a king once he prostrates himself in the beginning of the prayers he does not lift his head again till the end of the prayers Shan amar how do we know a verse about whom slay Mohammed Omar Malek's by he can loosely malleus Paulo calm belief name is Mukesh ameesha Alberto only when finished the entire prayers that he could get up from his knees an ordinary human being praised and you prostrate yourself in the beginning but then you stand straight erect a king once he places his head down in the beginning of the army Tabora Hashem the head remains in a state in a position of surrender to God throughout the whole prayer until he finishes praying Rashi says why Rashi explains in brushes the greater you are the more humble you have to be according to the above explanation we understand that there is even a greater depth here which we have to appreciate in the words of rashing it's not just the greater you are the more dangerous you are the more afraid we have to be from you the more humble you have to because people will have power can be very dangerous people I don't have to elaborate on this this is the story of history tragically unfortunately we know that many kings or most kings did not live up to this model and this expectation including many Jewish kings as the Tanakh so often describes the various kings what the Talmud is truly telling us is it's not just people of power have to be humble especially humble it's far deeper what makes you a person who deserves power is the fact that your humble from a Torah perspective what allows you to have power why ought you to be respected so profoundly what gives you the justification to rule over an entire nation with the tremendous powers that the Torah grants to a king why the answer is only complete Bittle the king has no agenda connected to his own ego it's not about him it's not about me it's not about my personality it's not about my popularity it's not about my fame it's not about my money it's not about my aggression or my power it's not about me because it's not about me because the king is completely surrendered to God represented by the fact that his head is down throughout the whole prayer everybody else is standing and he's down he's completely surrendered ah that's the case now he can be given respect now there's a justification for him to have the power this is back to the story however Gamliel understood the statement the advice that the elder statesman of hemella of King Solomon were giving recover back to that posix they told him in utter tion Evan lormer sir if you will become today in my mt Revit la maza if you will today become a servant to this nation they will become servants to you he is not only giving them a wise they're not only giving him a clever approach you give him today and you'll learn them into your trap he's saying much deeper he's saying something much deeper if you want them to become your servants they have to see that you are their servants the reason why a Jew ought to serve a king the reason why we should be an ever - a king the reason I should surrender my individuality to the King is only if the king has completely surrendered his individuality to me for the people to the creator of the to the king of kings the reason the Kings is entrusted with so much power is because all the power is not about him he's an evidence he's a servant he's a servant of the people and therefore he represents the collective identity of the people the sanctity of the people the unity of the people the point in which we graduate and we mature from our fragmentation our divisive nough sour dichotomy and we congeal into a seamless whole because of the inner spirituality that godliness within each and every human being which unites the world and creates an organic place and this soul within every Jew which allows each Jew to really be connected on one with the other person and who embodies that soulfulness who embodies that space beyond the ego the space of transcendence this is embodied and epitomized fully within the king who completely transcended his ego and went into his soul to that place of selflessness to God within himself and therefore in him that people can be united so he tells they tell raha them you want them to serve you they have to feel that your senior an event your servant you're a complete servant if you're a servant you can have servants because it's not about you when they're serving you they're not serving you they're serving that which you represent that which you embody that which you allude to in you they see the embodiment of Torah of truth of ethics of goodness of godliness and when they see that in you they surrender to you because like you you're completely humble they tell the story about a rabbi of a great city but the rabbi himself was very physically very slim very short but of a powerful leader and you know as many rabbis there are always the ones who opposed the rabbi the ones who have to persecute the rebel the one will always have something to say about the rabbi how not especially in the Jewish world so there were the cynics who once came to the rammer and say you know how do you think a guy like you so short so slim how can you lead such a city such a community and he said if beneficent clean-sheet care abut the bank colors our grace I may be very small but its sheer that sheer is a large chair a true leader understands it's not about me it's about a cheer it's about what do I represent it's about the truth I am conveying and if I embody this truth if this truth becomes me if it becomes one with me then this person can be a real leader then this person can be a real king then this person could be a real master this is the real essence of leadership this is the real essence of royalty transcendence humility so Rabban Gamliel uses this passage this verse from the old early statesman of schlemm homologue to recover to explain to Rabbi Eliezer and AB Jana what is it that he is conferring upon them when he's appointing them to become leaders of the Jewish people because her maga bhalil was the head of the Sanhedrin he was the head of the Jewish Supreme Court what he's telling them is Kimba Duma Adam shirani nice Allah ham you think I'm conferring rulership over you upon you I'll do something nice and look I'm turning you into our Vaadin I'm conferring service upon you when you become a leader of the Jewish people first and foremost you're an avid of the Jewish people your servant you're completely surrendered this is what defines the great kings of Israel slow Maha Mela of ademma you look at the story of David a melon two personalities in Tana aggressive warrior in Palin completely humble calls himself a worm the two are not contradictory they're actually the very same reality the great sages who initially refused to become leaders notwithstanding their difficult economic status felt that when you become a leader there is corruption involved there are dangers involved I remember will explain to them that a real leader is somebody who understands that first and foremost he embodies the will of God he embodies the moral values of Torah he embodies the needs and the necessities of the Jewish people he embodies their soul this is the sense of leadership from a Jewish perspective have a good night [Music] [Applause] [Music] you [Music]