What Can We Learn about Leadership, Governance, and Justice from Ancient Israel’s Systems?

Leadership, governance, and justice are areas in which we face various challenges, especially in recent years. What can we learn from the systems that operated among the people of Israel in the past? About the qualities of those chosen to serve in judicial roles in the wilderness, the mode of operation of the Seventy Elders, and the structure of the Sanhedrin. The deeds of the ancestors are a sign for the descendants.

Before delving into the details, it is important to see the broader picture. At the very beginning, our people emerged from a collection of strangers who gathered from various nations around Abraham’s idea. This is how Maimonides explains it in The Book of Knowledge. Abraham was a Babylonian researcher who discovered that all of nature is unified, that there is a single force connecting all individual forces into one integral system. Accordingly, human beings must also reach a state in which they wish to unite above all differences. This is the direction toward which the law of development in nature pushes us. Abraham taught kindness and love of others and sought to establish peace among all people. Most of humanity, however, did not embrace the idea of unity. The few who felt there was truth in his teachings became his group of students, and from them our people eventually emerged.

From that time onward, the role of leaders, rulers, and judges was to guide the people toward an optimal connection, i.e., to the construction of unity, harmony, and mutual complementarity, up to the level of "Love your neighbor as yourself." This was intended to align with the integral laws of creation and achieve balance with the general force of nature, which is also called "the Creator" or "God."

Moses was the first leader required to establish a significant judicial system alongside himself. The qualifications for the role were: "Capable men, God-fearing men, men of truth, and haters of unjust gain" (Exodus 18:21).

"Capable men" are those who can contend with their own ego, rise above it, and care for the people more than for themselves.

"God-fearing men" are those who live with an awareness of the general system of nature and constantly strive to maintain balance with it.

"Men of truth" are those capable of judging the people from the standpoint of truth. Truth is the point of balance between mercy and judgment. Genuine development cannot come through either force alone, but only through the middle path. Preserving this middle line between judgment and mercy ensures that their rulings are true judgments.

"Haters of unjust gain" are those who ensure that their own desire to receive—the great egoistic desire that constantly deceives us, which is also called "the evil inclination"—does not mislead or manipulate them. Instead, they remain above it at all times.

Moses surrounded himself with such individuals to help judge the people. Later, he established another system, which was in effect the first government in the history of the people of Israel. It was the institution of the Seventy Elders.

The sages taught: "An elder is one who has acquired wisdom" (Kiddushin 32b). Wisdom is the understanding of the network of relationships among all parts of the complete system.

Moses understood how the mechanism of the general system of reality operates. From this understanding, he knew how the people should be organized in a similar fashion. He therefore established the Seventy Elders, seventy wise individuals who would stand beside him and help lead the nation. In the balance among them was a unique power through which the people could be guided correctly.

Moses selected approximately six representatives from each tribe and formed them into a single cooperative body. Their role was to ensure that their tribe contributed whatever was lacking for the benefit of the entire nation, so that one complete system could emerge.

Mutual complementarity is the way to achieve wholeness, prosperity, and peace. Only when we assemble ourselves into the form of a single body, then everyone has everything they need. Today, by contrast, we are accustomed to seeing representatives who concern themselves solely with the interests of their own sector. In the ideal state, however, representatives of the people are meant to act in an entirely different way.

Moses gathered representatives from every tribe because this reflects the proper, mutually complementary form of connection. Just as the human body contains many vital organs, such as the heart, liver, brain, and kidneys, with each functioning very differently and fulfilling a unique role, they all work for the benefit of the body as a balanced and healthy whole. Likewise, among the tribal representatives, the aspiration for mutual complementarity creates balance and reveals that there is enough for everyone.

The Sanhedrin

During the period of the Second Temple, another highly significant governing body operated: the Sanhedrin, or Council of Elders, which was composed of 71 members.

The sages describe them as the "eyes of the congregation." This means that they could see ahead and understand how to guide the people along the path of goodness. It is also said that the sages of the Sanhedrin possessed both stature and wisdom. They understood the overall direction of development within creation and were capable of leading the people to mutual connection and love. Just as loving parents guide their children, the members of the Sanhedrin guided the people toward a state that was aligned with the general system of nature.

The sages of the Sanhedrin would sit together. Whenever a problem or question arose, they would first unite among themselves and then approach its resolution. "They sat together in affection, friendship, and unity" (Chullin 5a, Rashi's commentary). Each person contributed his opinion while feeling connected to the others. Their wisdom stemmed from their ability to establish harmonious relations among themselves. Through their mutual connection, they became linked to the general force of nature, which led to clarity on the correct direction for the whole nation.

At the head of the Sanhedrin stood the Nasi, the President of the Sanhedrin, whose role was to unite the entire assembly. He saw further than the others, knew how to consult with everyone, incorporate their views, and guide them to connection. He integrated all the participants within himself and thereby compelled them to remain connected with one another. The Nasi was not greater than the members of the Sanhedrin but more central than they were, situated deeper in the center of their connection. He was the one who knew how to harmonize the entire system.

From all of the above, it follows that the role of Israel’s leaders and judges is to guide the people to connect with each other and to unify with nature.

Future leaders will be those capable of leading the Israeli nation to become a model society, one that demonstrates how to rise above differences through connection, love, and mutual complementarity. Such a nation will serve as a bridge between humanity and the single force in creation, which will lead people to positive relationships, like those found in a healthy and loving family.

Based on "New Life 181 – Leadership, Part 2" with Kabbalist Dr. Michael Laitman. Written/edited by students of Kabbalist Dr. Michael Laitman.

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Cabalá MediaDerecho de autor 2003-2026 Benei Baruj ‘ Cabalá LaAm

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Derecho de autor 2003-2026 Benei Baruj ‘ Cabalá LaAm