Hashem or Us?
Who chooses the Melech, us or Hashem? In the first half of Devarim 17:15, “Som Tasim Alecha Melech, Asher Yivchar Bo Hashem Elokecha,” “appoint a king that Hashem will choose” indicates that Hashem chooses. On the other hand, the second half of Perek 15, “MiKerev Achecha Tasim Alecha Melech Lo Tuchal LaTeit Alecha Ish Nochri,” “one may not appoint a Nochri as the Melech” implies that we make the choice.

Four Classic Answers

Explanation #1: Ramban Citing Chazal

Ramban (to Devarim 17:15) first cites Chazal’s very straightforward approach. They explain that the first half of Devarim 17:15 applies when a Navi is available. In such circumstances, the Navi communicates Hashem’s choice, as done by Shmuel HaNavi regarding Shaul HaMelech and David HaMelech. However, if a Navi is unavailable, then the second half of Devarim 17:15 applies, that the people choose. 

Chazal’s approach may be seen as a model for decision-making. We begin by exploring whether Hashem sets forth specific instructions about the matter at hand in the Torah. If so, we follow His clear guidance. On the other hand, if Hashem’s direction is not explicit, then the decision is left to us. The next two approaches teach us how to make a decision absent an overt divine directive.

Explanation #2: Rashbam

Rashbam to Devarim 17:15 argues that the first half of the Pasuk talks about the king, who must be appointed by none other than Hashem. The second half talks about selecting the head of the military. We might be tempted to think that when it comes to security, we take the most qualified person, regardless of his spiritual stature.

The Pasuk teaches that even when it comes to security, we must consider Hashem and His Torah. We do not want someone in such an influential national role unless they live a model Torah life. Moreover, we believe military success stems primarily from Hashem and not our soldierly skills. Indeed, each day at Shacharit, we recite the Pasuk in Tehillim (20:8) “Eileh VaRechev Ve’Eileh VaSusim, Va’Anachnu BeSheim Hashem Elokeinu Nazkir,” “while these attack with chariots and these attack with horses, we call out to Hashem.”

Explanation #3: Seforno

According to Seforno (to Devarim 17:15), both parts of the Pasuk address a time when we cannot access a Navi. The second half of the Pasuk clarifies that we are speaking of a time when a Navi is unavailable. The first half of the Pasuk teaches us to pick someone Hashem would have chosen. The Torah teaches that a leader must not only meet the secular qualifications but also be a proper Jew so that they serve as an appropriate role model for the nation.

Seforno teaches us that even when we make “secular” choices, we should fully consider Hashem and His Torah. All the choices we make should be what Hashem would have made. This approach is an excellent strategy for good decision-making. One should consider what Hashem would choose in such a situation.

Approach #4: Ramban’s Peshat Approach

The Ramban then presents a stunning and bold Peshat approach. He explains that both halves of the Pasuk are true. As expressed in the second half of the Pasuk, we appoint the leader. The second half, though, teaches that although we select the king, Hashem makes the choice. In other words, we appoint the king, but Hashem does it through us - Hashem influences our choice.

The Ramban cites two sources to support his most fascinating approach. First, he quotes Sefer Daniel (4:29), presenting none other than Nevuchadnetzar’s proclamation that Hashem “שַׁלִּיט בְּמַלְכוּת אֲנָשָׁא וּלְמַן-דִּי יִצְבֵּא, יִתְּנִנַּהּ,“ “rules the kingdom of men, and gives the kingship to whomsoever He wills”. Ramban then cites Bava Batra 58a, which states that “אֲפִילּוּ רֵישׁ גַּרְגּוּתָא מִשְּׁמַיָּא מוֹקְמִי לֵיהּ,“ Hashem determines even the appointment of the administrator of irrigation ditches”.

Interestingly, the Ramban to Shemot 7:3 similarly argues that Hashem controls the actions of a leader. As support, he cites Mishlei 21:1, which states, “Lev Melech BeYad Hashem, Al Kol Asher Chafetz Yatenu,” “the heart of a king is in the hand of Hashem; He tilts it to that which He desires.” Ramban marshals this Pasuk to resolve the contradiction between our belief in Free Will and Hashem hardening Paroh’s heart. Ramban believes that the principle of Free Will does not apply to a king.

Ramban apparently believes that certain very large matters are too big for us to determine.  The Gemara (Moed Katan 18b and Sotah 2a) similarly teaches that the marriage decision is left to Hashem. Such a momentous occasion with such large and generational implications is too important for Hashem to delegate to us.

We should note, however, that the Rambam (chapter eight of his Shemonah Perakim and his letter to R. Ovadiah HaGer (Iggerot HaRambam, Sheilat edition, 1:237) rejects the idea that Hashem determines who one marries. The Rambam explains Moed Katan 18b and Sotah 2a to mean that if we honor Hashem’s Mitzvot, He rewards us by helping us find a worthy match.

It seems that the Rambam would not adopt the Ramban’s Peshat approach to Devarim 17:15. Rather, he likely would adopt the Seforno’s approach that the Pasuk teaches us to appoint a king that Hashem would choose.

The Tension between Free Will and Hashgacha Peratit

A fine line separates Hashgacha Peratit (divine influence over earthly matters) and Bechirah Chofshit (Free Will). The Rambam more strongly emphasizes free will, whereas the Ramban seems to place the stress on Hashgacha Peratit.

Conclusion – Who Chooses a Leader

Devarim 17:15 presents an ambiguity as to who decides on the appointment of a leader; is it us or Hashem who makes the decision? Ultimately, the question is not fully resolved, and the ambiguity remains. Our question seems embroiled in a dispute between our greatest of Rishonim, the Rambam, and Ramban.