1. The King’s Role and the Torah’s Expectations
In Parshas Sheftim, specifically in Sheyni, the Torah discusses the institution of a king. While a king is granted significant powers and privileges, the Torah places clear boundaries on his conduct. One of these is the command that the king must have a second Sefer Torah—Torah scroll—which he is to carry with him at all times. The Torah instructs that he should read from it constantly, ensuring that his actions are always guided by Hashem’s will.
The posuk—verse—adds an important detail: “So that his heart should not be haughty over his brothers.” Even with all his authority, the king is reminded that he remains subject to the Torah and must not consider himself above others. This humility is not just a personal virtue but a safeguard: if the king remains humble, he will not stray from the mitzvos, and his reign will be prolonged for himself and his descendants. Rashi explains that arrogance leads to downfall, while humility ensures lasting leadership.
2. Humility as a Universal Leadership Principle
Although these instructions are directed at a king, they serve as a lesson for anyone in a position of importance or leadership. The Torah says to appoint a king “from among your brothers,” and the Rambam codifies that any communal appointment must be from within the Jewish people. This principle extends beyond royalty to all forms of leadership—rabbis, community leaders, or anyone entrusted with responsibility.
The essential quality required is encapsulated in the phrase labilti rum levav me’echav—not to let one’s heart become exalted above others. Arrogance has no place in Jewish leadership; rather, leaders must treat everyone with respect and humility.
3. Stories Illustrating Humble Leadership
This value is illustrated by stories from our sages. For example, there are accounts of rabbis who would arrive early so as not to step over their congregants, demonstrating sensitivity and humility. The Gemara in Hoyriyos recounts how two exceptionally poor but learned students were offered positions of honor so they could earn respect and improve their livelihoods. However, their humility was so great that they declined these appointments and sat at the back rather than accept prominence.
The rabbi explained to them: Lo yisror ani noisen lachem, elo avdus ani noisen lachem—“I am not giving you authority to rule over others but rather giving you an opportunity for service.” Leadership in Judaism is defined by service to others rather than domination or self-aggrandizement.
4. The True Test of Leadership: Service Over Ego
This approach provides an important gauge for evaluating leaders: do they act with humility and treat others kindly? If so, it demonstrates that their role is truly one of service (avdus) rather than seeking power or honor for themselves. When leaders avoid ego-driven motives and personal agendas, they are less likely to stray from mitzvos (labilti sur min ha-mitzvah yamin usmol)—neither right nor left—and more likely to fulfill their responsibilities faithfully.
If one’s focus is on self-promotion or personal gain, this can lead them astray from proper conduct. But when leaders embody humility (labilti rum levav me’echav) even at the highest levels—kingship or otherwise—they help ensure faithfulness to Hashem’s commandments.
5. Lessons from the Rebbe’s Conduct
This morning at the Ohel, reflecting on the Rebbe’s example further illuminates this teaching. The Rebbe treated every individual with profound respect and encouragement regardless of their status or background. While we may not reach the Rebbe’s level of learning or spiritual greatness, we can strive to emulate his approach toward others—his humility and acceptance set a standard for all leaders.
The Rebbe’s conduct shows us how even those who are not kings or formal leaders can practice labilti rum levav me’echav. By being humble and open-hearted toward others (Pesoach libi b’Sorasecha—“Open my heart in Your Torah”), we prepare ourselves for success in Elul—a month dedicated to teshuvah, returning to Hashem—and for fulfilling all mitzvos properly.
6. Concluding Blessings for Elul and Beyond
The discussion concludes with a hope that we perform all mitzvos—those done with the right hand and those with the left—properly and wholeheartedly (yamin usmol). May Hashem bless everyone with a ksiva v’chasima tovah—a good inscription and sealing—for a sweet new year (shonah tovah u’mesukah). May we merit true leadership through humility and service, following both the teachings of our parsha and the living example set by our greatest leaders.