1. The Torah’s Approach to Appointing a King
In the section of Sheni in Parshas Shoftim, the Torah discusses the concept of appointing a king over Israel. The parsha begins by describing a scenario: when the people enter the land that Hashem is giving them, they may express a desire to have a king like all the surrounding nations. The Torah does not command outright to appoint a king from the outset; rather, it anticipates that the people will request one. The verse states that if you do ask for a king, you should appoint one from among your brothers.
The Torah then outlines specific requirements for this king: he must be pious, study Torah diligently, possess an extra sefer Torah—Torah scroll—with him at all times, and cultivate fear of Hashem. He must observe all the words of the Torah and not become haughty over his brethren or deviate from the mitzvos to the right or left. By fulfilling these conditions, he will merit to prolong his reign and that of his descendants among Israel.
2. The Ambivalence Toward Monarchy in Tanakh
Later in Tanakh, when Bnei Yisrael actually request a king during the time of Shemuel HaNavi, they are rebuked by Shemuel. Hashem tells them that their request is akin to rejecting Him as their true king. We regularly acknowledge Hashem’s kingship in our tefillos with phrases like Melech HaOlam—King of the world—and Elokeinu—our God. This suggests that ideally, accepting Hashem as our sovereign should suffice for guiding Am Yisrael according to Torah.
Nevertheless, despite this ambivalence, Bnei Yisrael persist in their request and are eventually given King Shaul. After Shaul’s failures and subsequent rejection from kingship, David HaMelech ascends to the throne.
3. Inheritance and Qualifications for Kingship
The Torah continues by stating that if a king follows its laws, his kingdom will be prolonged for himself and his children who follow him. However, commentators clarify that succession is not automatic: while a son has first rights to inherit kingship upon his father’s passing, he must also be qualified—God-fearing and capable of leadership.
This principle is illustrated by Moshe Rabbeinu’s own experience: when Moshe asked Hashem to appoint one of his sons as leader after him, Hashem instead chose Yehoshua bin Nun due to his unique qualifications as Moshe’s faithful servant.
4. Leadership Succession Among Tzaddikim
A parallel can be found in Chassidic history after the passing of the Baal Shem Tov. His son became leader for a year but later relinquished leadership after receiving guidance in a dream from his father that it should pass to the Maggid of Mezritch. This act was considered exceptionally noble—not only did he accept leadership initially but was able to step aside for someone more fitting.
The Rebbeim have noted that while some great rabbis refused leadership altogether (as seen in various Talmudic stories), relinquishing leadership after already assuming it demonstrates an even higher level of humility and selflessness.
5. The Unique Status of Malchus Beis David
Generally in Tanakh, we see succession from father to son among kings whenever possible. However, there is an essential distinction between ordinary kingships and Malchus Beis David—the dynasty of King David. David was promised by Hashem that his descendants would never lose their royal status.
The Rebbe explains that while most kings acquire their qualifications through effort and training, those from Beis David possess inherent royalty—it is part of their spiritual DNA. This dynasty has an intrinsic quality of kingship passed down through generations, culminating in Mashiach who descends from David HaMelech.
6. Dynastic Leadership Among Chassidic Rebbes
This concept extends beyond monarchy into spiritual leadership among Chassidic dynasties. Not every leader or Nasi—prince or head—can be produced through effort alone; certain qualities are divinely bestowed upon specific families or individuals who are destined for such roles.
For example, while many Chabad Rebbeim were sons or sons-in-law of previous leaders (such as the Tzammach Tzaddik succeeding as son-in-law), there is often both spiritual and physical lineage involved. Even when not direct descendants (as with the Alter Rebbe vis-à-vis the Baal Shem Tov), there remains a metaphorical familial connection through mentorship and spiritual inheritance.
7. The Enduring Leadership and Awaiting Mashiach
This theme continues into our generation under the leadership of our Rebbe who is both spiritually and physically connected to previous leaders (being descended from the Tzammach Tzaddik). Even when succession passes through sons-in-law rather than sons (as with our Rebbe), it fits within this broader pattern described by yaarich mamlachto l’Yisrael—he will prolong his reign over Israel.
We remain under this enduring leadership as we await Mashiach Tzidkeinu—the righteous redeemer—who will lead us out of exile speedily in our days, Amen.