A Galilean person said to Rav Chisda, “When the shepherd of a flock is angry with the flock, he blinds the leading goat.”
The context for this statement on our daf is how to make an acquisition of a herd of animals. Rav Yaakov states that when the seller gives possession of the “front goat” to the buyer, this act constitutes an agreement for the buyer to acquire the entire herd since the entire herd follows the leading goat. The gemara cites the above statement of the Gallilean to show that this is the typical manner of “animal behavior,” and is what many refer to as “herd mentality.”
Rashi, however, explains that the gemara also cites the statement of the Gallilean to teach an important lesson in human behavior, in particular with regard to the relationship between the nature of the people to be led and the nature of the leader who is appointed from Above to lead them. According to Rashi, we are meant to learn from the goat analogy the following: When Hashem feels it necessary to punish the Jewish People, He chooses leaders who are inappropriate, and who will lead their followers to receive the punishment that they deserve.
This statement on our daf teaches that the Jewish nation receives a leader that it is worthy of. We have witnessed this Divine appointment of Jewish leaders throughout the Tanach until the end of the era of prophecy. The first king appointed by Hashem was Moshe Rabbeinu, followed by Yehoshua bin Nun, the Shoftim (“Judges,” who were leaders) and the Kings who ruled the Jewish People.
But what about the rulers who were appointed after the end of the era of prophecy, and the rulers who are elected nowadays in a democratic system? How does “Divine appointment” continue to provide leaders who reflect the level of righteousness of the Jewish People?
I have heard from a great Rabbi in Jerusalem that the leaders are controlled by Hashem even nowadays, as is taught in Mishlei (21:1): “A king’s heart is like a stream of water in the hand of Hashem; He turns it wherever He wishes.” Although we have free-will, it seems from this verse that a special exception is made in the case of a leader’s behavior and actions. Even in a democracy. If so, one might ask, what is the point of voting, since the leader is decided from Above?
One explanation is that the act of choosing a leader can be one of Kiddush Hashem — “Sanctifying Hashem’s Name.” This happens when a person shows that he wants a leader who represents the values, ethics and principles of the Torah. In addition, if the leading Rabbis of that generation issue clear guidance regarding the candidate of choice, the voter is fulfilling the mitzvah of “obeying the words of the Rabbincal Sages.” The voters can do their part to perform a Kiddush Hashem and also fulfill a mitzvah, and regardless of the outcome they need not be concerned since the “heart of the leader is in the hand of Hashem, and He will “turn the heart of the leader as He wishes.”
Bava Kama 52a
