12 Nov IS PRESIDENT TRUMP THE WORLD’S STRONGEST OR WEAKEST LEADER? UNCOVERING WHO REALLY HOLDS THE POWER

“Will President
Trump be good
for the Jewish
people? Will he
be good for Israel? Is President Trump
better for us than Harris? Will he stop
Iran’s nuclear ambitions?” These are the
talking points circulating everywhere
now—in the media, newspapers, in
phone conversations, stores, streets, and
even in shuls. The reason for this fervent
discussion is the widespread perception
that the newly elected president of
the United States is the world’s most
powerful leader, and has the ability to
ultimately shape the next four years. And
closer to home, the Jewish community
wonders how his policies will impact us
directly.
Surprise! According to the Torah’s
perspective—the true outlook on life—
the president is actually among the least
powerful people in the world, perhaps
even helpless. Why is that? Let’s delve
into the Torah’s perspective and reshape
our mindset accordingly.
Shlomo Hamelech in Mishlei says: “The
heart of the king is like streams of water
in the hand of Hashem; He directs it
wherever He desires” (Mishlei 21:1).
Rabbi Yishmael explains (Midrash
Mishlei): “Streams of water are in
Hashem’s hand.” Just as water, when
placed in a container, can be directed
to flow in any direction you choose, so
too when a person rises to kingship, his
heart is in the hands of the Hashem. If
the world is deserving, Hashem will
incline the king’s heart toward positive
decrees, but if the world is not deserving,
Hashem will incline the king’s heart
toward negative decrees. Any decree that
a king issues do not originate from him
alone; rather, it first comes from Hashem.
Therefore, the pasuk says, “He directs it
wherever He desires.”
The Torah’s teachings on free choice
highlight Hashem’s deep respect for
human agency. On one hand, Hashem
urges us to choose a righteous path and
avoid evil, yet each person is given the
autonomy to make their own choices, for
good or bad, without divine interference.
This approach grants individuals the

dignity of self-determination, along with
the responsibility for the consequences
of their choices, whether positive or
negative.
Free choice is foundational to a life
of purpose and growth. It enables
individuals to develop spiritually, learn
from their experiences, and build an
authentic relationship with Hashem
based on freely made decisions rather
than compulsion. This freedom, however,
also entails accountability: those who
choose good draw closer to Hashem and
merit reward, while those who choose
otherwise face the results of their actions.
In this way, each person’s choices shape
not only their own destiny but also their
influence on the world around them.
However, Chazal tell us there is one
exception: the king. The heart of a king
is completely in Hashem’s control,
influenced according to Hashem’s will.
Metaphorically, a king is held by strings,
and Hashem moves these strings to direct
the king’s actions as He sees fit (see
Malbim, Ralbag on Mishlei).
The reason for this distinction is that
while a person’s choices determine their
own destiny and directly affect only
those within their immediate circle,
Hashem allows them the freedom to
choose and either merit reward or suffer
consequences for their actions. A king’s
decisions, however, have far-reaching
effects on many others—his nation or, in
the case of the U.S. president, potentially
the entire world. Since no one holds the
right to determine the fate of the entire
world except Hashem, He alone directs
and influences the king’s heart to align
with His divine will (Malbim).
The Gemara (megilah 11, 1) further
illustrates this concept with the decree in
the time of Haman. The pasuk, “A song
of ascents: If not for Hashem who was
on our side, let Israel now say, if not for
Hashem who was on our side when a
man rose up against us” (Tehillim 124:1-
2), uses the word “man” rather than
“king,” emphasizing that Haman was not
a king. The Maharatz Chayot explains
that if Haman had been a king, he would
have been subject to Hashem’s control,
as it says, “The hearts of kings and rulers

are in the hand of Hashem.” Evil
enacted by a king is a reflection
of Hashem’s judgment. But since
Haman was merely a man with
free will, he acted on his own
wickedness, without Hashem’s
direct influence. Therefore, the
pasuk highlights that only with
Hashem’s help were the Jews
able to overcome him, as he had
acted out of personal choice and
not as a controlled ruler.
The concept above seems to
be contradicted by a Gemara
(brachot 55, 1) that teaches us to pray
for a good king, implying that it is within
the king’s choice to be good or bad.
Moreover, the Gemara derives this from
the pasuk in Mishlei, which leaves us
wondering: If the verse says that the heart
of the king is in Hashem’s hand, how can
the king’s actions be considered his own
choice?
An even more challenging question arises:
Why would Hashem punish Pharaoh for
his evil actions if they were ultimately
not within his control? Furthermore, why
would Hashem hold other oppressive
leaders accountable throughout history
for the harm they caused, if their choices
were also directed by divine will? We
obviously don’t believe that people like
Hitler would go unpunished.
The answer, as explained by the Rambam
(hilchot teshuva), is that every person,
including a king, has the choice to do
good or bad. However, there are times
when Hashem removes that ability.
Before a king is appointed, while he
is still a private individual, he has the
choice to be a good or bad leader. At
that stage, we pray that a righteous and
benevolent leader will be chosen. This
means that Hashem will bring blessings
through a kindhearted leader, while
harsh decrees come through a wicked

one. If our prayers are answered, a well-
meaning leader is appointed. Once he

assumes power, however, Hashem directs
his actions, ensuring that every decision
aligns with His divine plan.
Thus, a wicked leader will be punished
for all the harm done, even if he was
no longer in control of his actions. This

is because Hashem judges the wicked
based on their inner will and intent,
punishing them for their malicious
desires, regardless of their actual power
at the time.
This concept is found in the Gemara
(Masechet Kiddushin 40a), which states,
“Machshava ra’ah ein Hakadosh Baruch
Hu metzarfa lema’aseh,” meaning that
Hashem does not typically punish for
evil intentions alone unless they become
actions. However, there are exceptions
for wicked people, where their intent
itself is considered part of their guilt.
The mefarshim explain that, for regular
people, Hashem does not punish for
intentions alone, as they might change
their minds before acting. But in the case
of truly evil individuals, Hashem may
punish even for their intent, as they are
unlikely to abandon their harmful plans.
Another approach is offered by the Nodah
BiYehudah (in the Tzlach), who explains
the Gemara’s teaching on praying for a
good king. He suggests that we should
not only pray before a king is appointed,
asking that a good leader be chosen,
but also continue praying after the
appointment that he remains righteous
and benevolent in his rulership.
Conclusion: Although the Jewish
community at large is pleased with the
appointment of a president who seems
to be a friend of the Jewish people and
the State of Israel, and we wish him well,
from this point forward it is Hashem
who fully guides his actions. Ultimately,
our merits will influence whether his
leadership brings outcomes that are
favorable or otherwise.