Torah & Wisdom To Run A State
The Torah is not merely a Holy Scripture, it is a comprehensive God’s wisdom for building a just, ethical, and thriving society. Its laws and principles encompass governance, economics, justice, social welfare, and personal morality. Whoever studies Torah for Torah’s sake alone, merits many things. From him, people enjoy counsel and wisdom, understanding and power. The Torah grants him kingship, dominion, and jurisprudence. The Jews Rabbis believe it, because it is the only “Holy Word” directly given to Moses for the mankind.
The Unique Authority of the Torah in Guiding Life
People become corrupt when they receive power. This raises a big question: how much power can we safely vest in a single individual or institution? Should we allow religious authorities to govern or judge? We cannot say this for any religion or any authority because many religions, even the world’s most famous ones have authorities who did not receive the Holy Word directly from the Creator, the Almighty God. However, God gave the Torah directly to the Jewish prophet Moses, not through an angel or any other intermediary.
Torah is the ultimate authority in all areas of life. Other religions try to copy it and say their book is code of life, while in those books there is no complete knowledge, not law, but these are fake claims, because they only stole the “Holy Word” from Torah.
From Sinai to the Kingdom
Moses received the Torah at Sinai and transmitted it to Joshua, Joshua [transmitted it] to the elders, the elders to the prophets, and the prophets to the men of the Great Assembly and to the public. An examination of the roles of these Torah leaders reveals a progressive fragmentation of authority. Moses, aside from his role as teacher of Torah, was also leader, general, judge and provider by “Almighty God YHWH” to the Jewish people: he reigned over them (Deuteronomy 33:5), led them in battle (Deuteronomy 3), mediated their petty disputes (Exodus 18), and provided them with food, water and shelter during their 40-year sojourn in the Sinai desert (Exodus 15-16, Numbers 11:11-13 and 20:11 ), this all was possible because he was directly chosen by YHWH, the God of Abraham, Isaac and Jacob. Then YHWH told Moses to choose Joshua. Joshua, who was the next link in the chain of Torah’s transmission, was likewise both teacher and leader, both spiritual master and military commander-in-chief. The same was true of the “Judges” who governed Israel following Joshua, and of King David.
Prophets and Kings: Balancing Moral and Political Authority
God wanted the Jews to honor Him as their King, but they desired a human ruler like other tribes and nations. In response, God allowed the Jews to have a king and chose Saul first. However, once Saul gained power and authority, he sought personal fame. Because God values a kind heart, He chose David as king and made a promise to him, just as He had promised to Jacob, Isaac, and Abraham.
During the reigns of Saul and David, and in the generations that followed, a division of roles became the norm: the prophet served as the leading moral authority, while the king managed the nation’s material and social affairs. Additionally, after the era of the Great Assembly, we observe a form of “separation of powers” within the Torah’s leadership structure itself.
What Is the Torah’s Ideal?
From ancient times, God promised the coming of the Moshiach “the Messiah”, Jesus Christ who would save humanity from sin and death (Genesis 49:10, 24), reign as King of Kings during the Millennial Kingdom (Numbers 24:17–19), and ultimately lead us into eternity when God calls us back to Himself.
According to the Torah, the entire history of mankind is a prelude to the era of Moshiach, the culmination of nearly six thousand years of human development, in which the inherent goodness and divine purpose of creation are gradually revealed.
The world of Moshiach is one free from hate, jealousy, and suffering a world filled with wisdom, peace, and perfect harmony between creation and Creator.
And what model of leadership does the Torah envision for such a perfect world? It is the Moshiach himself—a world leader who embodies both spiritual and material leadership, serving as both teacher and king. He is the ideal figure to usher in and govern this climactic age of peace.
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The example of Moses represents the Torah’s concept of the perfect leader. Moses embodied the ultimate criterion for leadership: complete self-effacement and a total absence of self-interest. As the Torah attests, “Now the man Moses was very humble, more than any man on the face of the earth.”
Messiah and the Torah: Restoring Unity, Authority, and Peace
Both Moses and Joshua served as foreshadowing representations of the Messiah, Moses means “drawn out of water,” and Joshua’s original name was Hosea. The name Joshua was a prophetic renaming, symbolizing the one “the Messiah ” who would lead God’s people into the Promised Land. In the same way, the Messiah would first come, be baptized, and offer Himself as the Holy Lamb to fulfill the prophecies, and then, like Joshua, He would lead His people into the Promised Kingdom.
Therefore, when the Messiah Jesus was born, His original Hebrew name was Yeshua (Joshua), which means “God is salvation” or “God saves His people. This all demonstrating how God will one day establish the Kingdom of Peace on earth, just as it is in heaven. In the Messiah alone, absolute authority brings about the highest integration and harmony across all areas of communal life. For it is not power that corrupts, but the ego of those who wield it.
The Messiah taught us to forgive others, even our enemies. This was the very foundation of the Torah: the reason God gave His Holy Word to humanity.
However, the division of life into “spiritual” and “material” realms, or its compartmentalization into “moral” and “political” spheres, is an artificial construct. Life, in its fullness, is a single, unified endeavor: the development of the perfect world that God envisioned at creation and revealed through the Torah. The various “areas” of life are simply different facets of one singular essence.