12 May WHEN A PRESIDENT SPEAKS OF SHABBAT: WHO WE FOLLOW AND WHY

In an unprecedented
moment, a sitting
president, Donald J.
Trump issued an
official proclamation
recognizing Jewish
American Heritage
Month alongside America’s 250th
anniversary, expressing profound
appreciation for Judaism and urging Jews to
honor the coming Shabbat by observing it.
The Proclamation opens with the following:
“This Jewish American Heritage Month, we
honor the countless contributions of Jewish
Americans throughout our Nation’s
250 glorious years of independence, and we
celebrate their unwavering commitment to
the values that make our country great —
faith, family, and freedom.”
He continues: “Since the earliest days of our
Republic, Jewish Americans have helped
build the cause of liberty and sustain the
greatness of our Nation”.
“This month, we celebrate the contributions
that Jewish Americans have made to our way
of life, we honor their role in shaping the
story of our Nation, and we remember that
religious devotion, learning, and service to
others are enduring pillars of a thriving
culture. Through every trial and triumph, the
contributions of Jewish Americans have
shaped our past, have strengthened our
communities, and will continue to inspire
American greatness for generations to
come.”
“From sundown on May 15 to nightfall on
May 16, friends, families, and communities
of all backgrounds may come together in
gratitude for our great Nation,” writes
Trump. “This day will recognize the sacred
Jewish tradition of setting aside time for rest,
reflection, and gratitude to the Almighty.”
On one hand, this deeply warms the heart to
have a leader of such stature praise our
nation, and it raises hope that people may be
inspired to heed his call and keep the holy
Shabbat.
But on the other hand, one could argue that it
is not his place, and that one should not keep
Shabbat because a president requested it, but
only because Hashem commanded it. If we
keep the Torah merely because someone
influential asks us to do so, it can seem to
diminish the essence of Torah observance,
transforming it from obedience to the Divine
will into a response to human approval.
In order to understand the proper approach,
we need to turn to our Torah sources and see
how Hashem and Chazal address similar
ideas.
Artachshasta proclamation
One of the clearest and most similar examples
appear in Sefer Ezra (Ezra 7:12–28), where

we can learn how the Torah relates to external
support for Torah observance.
There, a Persian king—Artachshasta
(Artaxerxes I)—issues a royal letter to Ezra.
In it, he appoints Ezra to oversee whether the
Jews in Yerushalayim are properly observing
the Torah, and he expresses strong support
for the Beis HaMikdash. He contributes
significant amounts of gold and silver for the
upkeep of the Mikdash and for korbanos, and
he instructs that any remaining funds be used
for whatever purposes are aligned with
Hashem’s will. He also exempts the
Kohanim, Leviim, and all those engaged in
Divine service from taxation.
The letter concludes (Ezra 7:26) with a
warning that anyone who does not obey the
laws of Hashem will face punishment—
ranging from legal prosecution to fines,
imprisonment, exile, or even harsher
penalties.
When Ezra receives the letter, he responds
with praise, declaring (7:27) that Hashem is
blessed for placing such goodwill in the heart
of the king, enabling the strengthening and
beautification of the Beis HaMikdash.
We see from this that the Torah views such
requests favorably, and that when they align
with Hashem’s will, they may be followed.
Koresh: My anointed one
Another example is mentioned at the
beginning of Sefer Ezra, where we are
introduced to Koresh (Cyrus). Koresh
acknowledges that Hashem has appointed
him as king and granted him dominion over
his kingdom, and he recognizes that Hashem
has charged him with rebuilding the Beit
HaMikdash.
He then encourages the Jewish people to
return to Yerushalayim to take part in this
mission, and he calls upon those who remain
in exile to support the endeavor with silver,
gold, and other resources. In effect, he
mobilizes an entire national effort for the
rebuilding of the Mikdash.
From a Torah perspective, the language used
about Koresh is striking. Hashem refers to
him as Mashiach- “My anointed one”
(Yeshayahu 45:1)—a rare and extraordinary
expression of approval for a non-Jewish
king. The pasuk says “Thus said Hashem to
His anointed, to Cyrus, whose right hand I
have held to subdue nations before him, and
to loosen the loins of kings; to open doors
before him, and that gates shall not be shut”.
This reflects the idea that even global
political powers can be instruments in
bringing about Hashem’s will in the world,
particularly in the rebuilding of Yerushalayim
and the Beis HaMikdash.
King Nebuchadnezzar
In the Book of Daniel, King Nebuchadnezzar

II represents a striking example of a foreign
ruler who, after witnessing miracles
performed for the sake of the G-d of Israel,
issues imperial proclamations acknowledging
His supremacy.
After the episode of the fiery furnace (Daniel
3), Nebuchadnezzar declares a royal decree
that no one in his empire is permitted to
speak disrespectfully about Hashem, while
he commands a form of reverence toward the
G-d of Israel across his vast kingdom.
Later, in Daniel 4, following his dream of the
tree and his period of humiliation,
Nebuchadnezzar again proclaims the
greatness of the G-d of Israel, stating that His
dominion is eternal and that all earthly kings
are subordinate to Him.
Together, these episodes illustrate a broader
biblical theme: even the most powerful
Gentile monarchs can be led, through divine
intervention, to publicly affirm the
sovereignty of the G-d of Israel.
Following Hashem, Not Man
But again, we need to ask: why should we
follow another person’s command to listen to
Hashem? One must ultimately listen and
obey Hashem Himself, not act under external
influence. This idea may be illuminated by a
Rambam in Hilchos Gerushin (Mishneh
Torah, 2:20), where he addresses a case of a
man whom Beis Din requires to give a get,
but he refuses. The Rambam rules that he is
compelled—he is even physically coerced—
until he agrees to give the divorce.
The Rambam then raises a difficulty: how
can such a get be valid if it is given under
duress? After all, a coerced get should be
invalid. The Rambam famously answers that
since, in truth, every Jew desires to fulfill the
will of Hashem, the coercion merely removes

external resistance and reveals his inner
will—so the get is considered given willingly.
Similarly here, when we respond to a
president’s request, we are not observing
Shabbat because of his call. Rather, his
words serve as a reminder and a public
affirmation of something deeper within us—
to follow Hashem’s ways and to keep
Shabbat as He commanded.
When even the leader of a secular superpower
recognizes the beauty and wisdom of
Shabbat, it highlights how timeless and
universal the Torah’s values are. When the
world pauses to acknowledge the greatness
of Torah, it becomes a form of kiddush
Hashem — a reminder that the truth of the
Torah can shine so brightly that even those
outside of it are moved to recognize its value.