Also to be remembered is that the Sanhedrin is at the king’s side, with broad jurisdiction powers. It is also possible that together with the king a controlling establishment – a government elected by the people – may continue to be involved in the ongoing management of the country. Nonetheless, the king is the one who leads us toward great destinations, such as building the Temple, and his very existence is a bridge that arouses honor to accepting the Kingdom of Heaven. This is how the sages interpret the double expression, “You shall surely appoint [lit.: appoint you shall appoint] a king upon you.”
“‘Appoint’ – God’s Kingdom; ‘you shall appoint’ – a flesh and blood king as mentioned with reference to King Solomon, ‘and Solomon sat upon God’s throne as king.’”
On the one hand, the commandment to appoint a king is a commandment given to us, “The Jewish People were commanded three commandments as they entered the Land [the first of which is] to appoint a king, as it says, ‘You shall surely appoint a king upon you.’” Yet, on the other hand, the verse is referring to a Divine goal and promise [i.e., to be revealed from above, not appointed from below], “The Mashiach will stand in the future and return the kingdom of David to the former glory of the first government, and he will build the Temple, and gather in distant Jews. All of the laws will return in his days, as they previously were: the sacrifices will be offered, and Sabbatical and Jubilee years will be kept according to all the commandments that are in the Torah.” But, how will Mashiach come? The sages have already offered two possibilities: either miraculously or naturally. In either case, we are not exempt from acting to reinstate the Kingdom of Israel in a practical way, and it might be that out of our actions come success, thus indicating Divine acceptance. Once this king is appointed, we may then realize that this king is Mashiach according to Maimonides qualifications, “If he acted and was successful and built the Temple in its place and gathered in the distant Jews, then this is definitely Mashiach.”
On the one hand, we talk about a monarchy as a final goal, and even if he tarries we will wait for him. Yet, on the other hand, even now it is possible to derive a practical approach from the commandment to appoint a king, and it is our duty to work toward a rectified leadership. And if the process is accelerated, and Mashiach comes today – we will welcome him warmly!
