During election season, society often splits, with some supporting the sitting president and others opposing him. It's become common to hear people making jokes and derogatory remarks about the president-elect. This practice is so widespread that many of us may follow the trend without even thinking. Today, we aim to explore what the Torah and Chazal have to say about such behavior and the respect we owe to leaders, regardless of our personal opinions.

Various sources emphasize the importance of showing respect toward leaders, including kings, presidents, and government officials, and certainly avoiding any form of disrespect or defamation toward them.

 

Let’s start with the story of Baba Ben Buta and Hordus.

The story of Ben Buta is cited in the Talmud (Baba Batra 3b-4a) to illustrate respect for authority—even when the leader is flawed or corrupt. Ben Buta, a sage from the Talmudic era, showed remarkable restraint and wisdom in his dealings with Hordus, the infamous king of Judea. Hordus, known for his cruelty, sought to eliminate opposition and was notorious for executing anyone he deemed a threat, including members of the Sanhedrin and even his own family.

Hordus deeply resented the rabbis, and to remove them as potential threats to his rule, he massacred many of them. However, he spared Ben Buta, a prominent sage, but blinded him. Over time, Hordus began to regret his actions, as he knew he had destroyed an essential source of guidance and wisdom in Israel.

One day, Hordus came to Ben Buta in disguise and tried to provoke him into speaking ill of the king. He asked Ben Buta questions designed to get him to criticize Hordus harsh rule and his massacre of the sages. Despite his pain and knowledge of the cruelty, Ben Buta did not condemn the king. Instead, he answered Hordus respectfully and carefully, demonstrating that he understood the importance of showing respect for a leader, regardless of the king's character. Impressed by Ben Buta’s wisdom and humility, Hordus eventually revealed himself and sought his advice on how to atone for his past actions. Ben Buta suggested that he renovate the Temple, a project that would benefit the people and bring honor to Hashem. Hordus followed this advice and undertook significant improvements to the Temple, beautifying it in a way that generations later would remember.

The story of Ben Buta is a powerful example of the Torah's teachings on respecting leaders. Even when a leader acts unjustly, we’re taught to show respect for the position, as it ultimately maintains order and respect within society.

Another example we learn from when Yosef came to visit his father Yaakov on his deathbed, Yaakov showed profound respect for Yosef, who was then a ruler in Egypt, second only to Pharaoh. Despite being Yosef’s father, Yaakov acknowledged Yosef’s royal status by sitting up in bed and gathering his strength to receive him with dignity. The Torah (Bereishit 48:2) states, “And Israel strengthened himself and sat up on the bed.” Rashi explains that Yaakov made a special effort out of respect for Yosef's position as viceroy of Egypt, understanding the importance of honoring him not only as a son but also as a king-like figure.

This act of respect by Yaakov is seen as setting an example for how even a father should honor his son when the son holds a position of authority. It also reflects the Torah's broader teaching to show respect for leaders and those in positions of power, recognizing their roles as vital to the stability and welfare of society.

 

When Moshe spoke to Pharaoh, he displayed respect for Pharaoh’s position as king, despite Pharaoh's cruelty and defiance against Hashem. Rashi (Shemot 5, 3) explains that when Moshe delivered Hashem’s commands, he phrased it by saying that if Pharaoh didn’t let the people go, ‘they’ would be punished. Although the implied message was that Pharaoh himself would face punishment, Moshe softened and reversed the wording to show respect for the king’s status.

This display of respect reflected not only Moshe's fine character but also the specific way Hashem instructed him to address Pharaoh. According to Rashi (6:13), Hashem directed Moshe to speak to the king with the utmost respect. This instruction underscores the importance of honoring authority, even when conveying messages of warning or rebuke.

Before inflicting the final plague of the ten on Egypt, Pharaoh expelled Moshe from his palace, telling him never to return. In response, Moshe stated that Pharaoh's servants would come to look for him. Rashi explains (11, 8) that Moshe intended to convey that Pharaoh himself would seek him out in the middle of the night, but he refrained from directly addressing Pharaoh in a disrespectful manner, choosing instead to refer to his servants.

By engaging Pharaoh in a manner befitting a ruler, Moshe exemplified the Torah's value of respecting leaders, while still delivering Hashem's message with clarity and firmness. This approach models how one can stand firm in one's beliefs and obligations to truth, while also respecting the roles and titles of authority.

 

Another example is when Eliyahu rebukes King Achav. After delivering his message, Eliyahu does not simply allow Achav to leave his presence; instead, he escorts him all the way to his palace (Melachim 1, 18, 46). This action illustrates Eliyahu's respect for the king, demonstrating that even in the face of confrontation, honor and dignity should be upheld.

Learning about the respect shown to Pharaoh, Hordus and Achav raises an important question: given their evil ways, why were they shown such honor? Wouldn’t it have been more fitting to rebuke them harshly for their wickedness? The Maharsha(zvachim 102) explains that kings in this world represent Hashem's kingdom in heaven; therefore, disrespecting a king or leader is akin to disrespecting Hashem Himself. This respect acknowledges their position of authority, regardless of their personal character, emphasizing the broader value of honoring leadership as a reflection of divine order.

We can add to this the insight of the Pele Yoetz on chanufa—flattery—which we are commanded to avoid for those unworthy of it. However, he explains that when it comes to wealthy individuals, we must show respect, even if they may not be particularly righteous or deserving. His reasoning is that since we see that Hashem has shown them a form of honor by granting them wealth, we too should respect them, following Hashem’s example. Again, we see that those whom Hashem has elevated, whether in wealth or power, must be respected and certainly not degraded or mocked.

 

Moreover, the Abudarham and Kolbo write that we are also commanded to pray for the well-being of the king or president, as we learn in Pirkei Avot (3:2), Rabbi Shimon ben Gamliel urges, “Pray for the welfare of the government, for without fear of it, people would swallow each other alive.” This advice underscores how crucial a stable government is for maintaining peace and justice in society, regardless of the ruler's background. By respecting leaders, we acknowledge the stability they bring, which Chazal saw as essential for a well-ordered society.

The Talmud (Berachot 58a) also teaches that one should recite a blessing upon seeing a non-Jewish king, recognizing that all authority comes from Hashem. This blessing, which praises "the One who has given of His glory to flesh and blood," expresses reverence for the leader's position, acknowledging that all leaders ultimately derive their authority from a higher source.

 

One can only think of the contrast in how gentiles treat a leader when they disagree with him. In many cases, leaders can be mobbed, jailed, or prosecuted, as witnessed during events like the Arab Spring in the Middle East. In these uprisings, leaders faced violent protests and significant backlash from the public, sometimes leading to their ousting. For example, in countries like Tunisia and Egypt, long-standing leaders were forcibly removed from power due to widespread dissent.

Another example is the Spanish Prime Minister, who faced violent protests this week following a flood that resulted in many deaths. The public mobbed him and chased him out of their towns, illustrating the often intense and aggressive reactions that leaders can face when their constituents are dissatisfied with their response to crises.