Can a Jewish state be led by a person on trial for alleged corruption?

Instructed to speak to a rock to produce water for the people, instead he strikes it. The incident elicits a strong response from God, who tells Moses and Aaron that “since you did not have faith in Me to sanctify Me in the eyes of the children of Israel, therefore you shall not bring this assembly to the Land”.

The exact nature of the transgression has occupied the minds of numerous commentators but it is clear that, for someone on the spiritual level of Moses, even a seemingly minor infraction is treated more severely than it would be for a lesser mortal.

Whether it is equitable or not, a leader is expected to exemplify the highest levels of ethics and morality and, when proven to have fallen short of that standard, must be censured.

We can also learn from Moses that those in leadership positions must ensure that everything they do is beyond even any suspicion of wrongdoing.  As the first and foremost fundraiser in Israel, Moses gave a full and detailed account of all the donations that were made to the construction of the Mishkan, the portable temple.

He had not been instructed by God to do so, but he understood that, as a leader, he must be accountable and above any question of financial or other impropriety.

Towards the end of his life, accused by Korah, a member of his own tribe, that he had indulged in self-aggrandisement by assuming all the best leadership position for himself and his immediate family, Moses was so troubled by such a suggestion that he declares that he did not even claim “personal expenses” while performing his duties.

It is clear from the Torah’s inclusions of these narratives that Judaism requires its leaders to be beyond reproach, people expect it of them and they must demand it of themselves.

Alex Chapper is senior rabbi of Borehamwood and Elstree (United) Synagogue

A Progressive view from Rabbi Dr Jonathan Romain

It is not right for any state to be led by a prime minister who is currently on trial for alleged corruption. This applies even more so to Israel, which in theory holds up high standards of probity based on Jewish teachings.

We may not expect a head of state to be an example of how we should lead our lives, but we do expect some moral boundaries to be observed and financial corruption is outside those limits.

Alleged corruption at the highest level of government can also encourage it lower down, or at least, not discourage it, so that a prime minister’s faults, if unchecked, can poison the whole system.

It also sets an appalling example to those leading other areas of life, such as the worlds of business, leisure or sport, that low standards and personal gain are acceptable, or at least for as long as one is undetected.

The poor example extends to the young and the next generation of leaders who grow up in a culture of corruption as the norm and can easily fall into it themselves.

It also tarnishes the reputation of the country as a whole to the outside world, and while some might be equally corrupt and see no problem, others will be repulsed. It can affect diplomatic or trade relations, and certainly dent the confidence to trust one’s opposite number in office.

In addition, a PM embroiled in court proceedings may well lack the time and energy to deal with matters of state which needs their full attention. It means national life will suffer as a result.

It is true that there may be mischievous accusations that are designed to politically derail a prime minister, so initial complaints should not lead to a resignation.

However, once it has been decided there is enough evidence for a case to be brought to court, the prime minister — or any other public figure — should temporarily step aside from all duties and hand all powers to someone else for the duration of the trial.

They can then either resume their position if acquitted, or resign if found guilty.

The Book of Kings is awash with unsuitable political and religious leaders, but it is also full of prophets who lambasted them for their corruption. Isaiah, Amos and others left them — and us — in no doubt that leadership and morality cannot be divorced.

Jonathan Romain is rabbi of Maidenhead (Reform) Synagogue

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