This has been a consequential week for democracy in both the United States and Israel. In Tuesday’s American midterm elections, Democrats won control of both houses of Congress, altering the balance of power in Washington. Meanwhile, Israel’s elections on October 27 have set in motion complex negotiations over the formation of its next government.
Although the electoral systems of our two countries differ considerably, both face a fundamental challenge: how do we move forward in societies where deeply held convictions, competing priorities, and profoundly different visions of the future must coexist?
The answer requires more than political strategy or the ability to negotiate a successful agreement. It demands the capacity to engage those with whom we disagree without diminishing their dignity, to pursue our convictions without dismissing the legitimacy of others, and to recognize that the strength of a democracy rests not only upon the outcome of an election, but upon what happens afterward.
This week’s Torah portion, Chayei Sarah, offers a surprisingly relevant perspective.
Following Sarah’s death, Abraham approaches the Hittites to purchase a burial place for his beloved wife. The Torah recounts the ensuing negotiations in remarkable detail:
Then Abraham rose from beside his dead, and spoke to the Hittites, saying, “I am a resident alien among you; sell me a burial site among you, that I may remove my dead for burial.” And the Hittites replied to Abraham, saying to him, “Hear us, my lord: you are the elect of God among us. Bury your dead in the choicest of our burial places; none of us will withhold his burial place from you for burying your dead.” Thereupon Abraham bowed low to the people of the land, the Hittites, and he said to them, “If it is your wish that I remove my dead for burial, you must agree to intercede for me with Ephron son of Zohar. Let him sell me the cave of Machpelah that he owns, which is at the edge of his land. Let him sell it to me, at the full price, for a burial site in your midst. (Genesis 23:3-9)
What is striking about this encounter is not simply Abraham’s ability to secure the property he seeks, but the manner in which he conducts himself throughout the exchange.
Abraham approaches the Hittites as a stranger in their midst, fully aware that he must negotiate with people whose customs, interests, and perspectives differ from his own. Yet he neither asserts his importance nor compromises his purpose. He bows respectfully, acknowledges their generosity, and insists upon paying the full price for the land.
His humility does not diminish his resolve. His determination does not preclude courtesy.
Abraham demonstrates that principled negotiation need not require the abandonment of one’s convictions. Rather, it demands the wisdom to distinguish between standing firm in one’s beliefs and treating those who hold different views as adversaries unworthy of respect.
Abraham and Ephron recognize one another as b’nai adam, fellow human beings, each deserving of dignity and consideration. Their interaction reminds us that the integrity of the process matters as much as the outcome.
What might our political leaders, and indeed all of us, learn from this ancient encounter?
Here in the United States, the election has determined who will hold power in Congress, but it has not resolved the differences that divide our nation. Those disagreements are real, often deeply personal, and cannot simply be negotiated away. Nor should we expect a healthy democracy to eliminate differences of opinion. A diversity of perspectives is among its greatest strengths, provided we retain the willingness to listen, to engage thoughtfully, and to seek common ground where it is possible.
Compromise does not necessarily mean surrendering one’s principles. Nor does respectful disagreement require us to pretend that every position is equally persuasive. It means recognizing that those with whom we disagree are also our fellow citizens, members of our communities, friends, and even family. Our shared future depends upon our willingness to live and work together, even when consensus remains elusive.
In Israel, a clearer picture is beginning to emerge following last week’s elections. Gadi Eisenkot, leader of the Yashar party, has received the recommendations of 67 of the Knesset’s 120 members, placing him in a strong position to be entrusted by President Isaac Herzog with forming the next government. Yet these endorsements do not guarantee a governing coalition. Eisenkot must still navigate competing interests and negotiate agreements among parties with differing priorities and political commitments.
Whatever government ultimately emerges, the challenge will extend beyond securing a parliamentary majority. It will involve governing a society whose citizens bring diverse experiences, aspirations, and understandings of Israel’s future. The ability to negotiate a coalition is essential; the responsibility to govern with an awareness of the needs and dignity of the entire population is greater still.
Perhaps this is the enduring wisdom of Abraham’s encounter with the Hittites. The Torah does not suggest that differences disappear through respectful dialogue, or that every negotiation produces an outcome satisfactory to all. It teaches us something more demanding: that we can remain steadfast in our convictions while honoring the humanity of those who see the world differently.
Elections determine who has the authority to govern. They do not, by themselves, determine how wisely that authority will be exercised.
May those entrusted with leadership, in both the United States and Israel, possess not only the skill to negotiate, but the humility to listen, the courage to seek common ground, and the moral vision to recognize that the measure of leadership lies not merely in the power one acquires, but in the responsibility with which one exercises it.
May we each do our part to transform these ideals into action, helping to shape a world worthy of our highest aspirations.
Shabbat Shalom!