What’s interesting too is that G-d gave us a model of how to restructure ourselves after exile from the book of Ezra-Nehemia.  The people agreed to the covenant; you could think of it as them signing the Torah (similarly how the US Constitution was signed by its representatives and then ratified by the people).  They essentially agreed to be yoked to the mitzvoth (kabbalat mitzvoth) and to follow majority rule.  It was not an authoritarian rule or genesis, but one that depended greatly - indeed quintessentially - on the support of the people!  Yes, good and true leaders did have to be part of this, but they alone could not do it; nor can the people alone do it without the proper leadership, one with true - not just self-initiated - G-d given authority (in the spirit of leadership we partially discussed in the previous entry of the series and which is discussed at more length by many sages in Judaism; see Maimonides for example).  While details on how to do this in our day would be a lengthy enterprise it would also be predicated on not just one person’s advocacy, but in a gathering of peoples to join together to work on this.  

                   Let’s not be idealistic, this would be really tough practically – especially since people would either have to come to believe in G-d or it would have to allow for secular dissent and protectionism (another option is that this is just a separate community that forms – that is, its not some attempt at world governance or one-world goverment, which even the Tanakh is against since Israel will not be the sole “nation” in the Messianic Era – and thus would likely operate on the assumption that as they are blessed and show progress and are a light to the rest of the world, that others will want to learn from or join).  Indeed, we must wait for true Torah leaders to really be made manifest, for G-d's light really to be shown through them - for the moschiachs (annointed ones; the messiah - though there is a "king messiah" the Talmud indicates at least 4 messiahs existing together to form the basis for the community: a prophet, high priest, and king for instance).

                   However, the point we can each take away at this moment in our lives and history is that it starts with us and we all have a part to play.  We can go along in the ways that bring suffering and evil in this world or we can pursue peace, justice, and unity without demanding hegemony.  Through humility we await for G-d’s justice and truth (and thus existence, though I’ve attempted to demonstrate it is self-evident) to be revealed beyond the shadow of a doubt and so until that time we in humility extend kindness to others.  

                   The measure of a person is not in being kind, but being kind when it is difficult.  It’s far easier to be kind to someone kind to you; it is far harder to do so to someone indifferent and harder still to your enemy or when you have nothing to gain.  Like the prophets remind Israel and us, the measure of a country is not in how they treat the wealthy or the rulers, but the way they treat the poor, sick, destitute, lonely, widow, orphan, disabled, and "weak."  Thus instead of trying to change or topple institutions to conform to an individual’s or even group’s ideas (through vying for more power to control the world around us in our image or vision of it, even the noble have been corrupted by power as history also teaches us), maybe we should instead seek out others, congregate and agree to the community; and allow others the same courtesy.  Let’s put down the swords we’ve been using through the entire known history of humanity to try to carve out nations/communities; it’s the vision so many claim to want, but so few seem to actually do.  Even those of us who believe that is exactly what we are doing, perhaps we should take a harder look at ourselves and see the types of force we are really using against each other.  Rather than struggling for position on the “pyramid” (a metaphor from the previous entry in this series) we can be comfortable with our place.  Yes, others will attack us who don’t value as we do, but defense is much different than offense – the problem therein lies in rationalization and excuses humanity makes to say they have to do such-and-such for defense and sometimes, unfortunately, are right or have been driven to those extremes because of the tactics by the enemy.  

                   Regardless, we’ve long gone down this same path and the results have proven ineffective so even by the value of pragmatism then perhaps it’s time to change the way we act.  We may have to accept that G-d will not do the work for us and that we must do so; G-d asks for our partnership: afterall, G-d commands us to be fruitful, multiply, and to make thrive (have "dominion" or better: stewardship over) the world.  G-d is described as long-suffering and that G-d in some senses feels our pains and comforts us (c.f., Isa 57:15; 63:1-10); for instance just as G-d is merciful, so are we to be merciful thus our sufferings are not in vain, they are a way we can emulate G-d in the world.  Otherwise if we don't participate, grow, and change the times G-d does intervene are in times of great calamity and this is not something we should hope for (as the prophet admonishes us not to wish for the End of Days because it is a terrible time of tribulation and test for humanity).  Judaism says the Messianic Era will begin either if we are worthy or unworthy – that is, either we will be co-creators in the peace process (and so it’s a peaceful entry to these times) or our failures will overcome our successes to the point where it is a time of intense suffering.  In fact, if the end result of G-d’s will happens no matter what our free choices are, this is even more reason why its how we do what we do rather than the result (i.e., those that do evil to bring the redemption are still doing evil – it the way in which we act that matters as has been repeated over and over again).  So let’s work for the former.  G-d wants partners in this creation.  Sometimes evil and suffering happen because we – those who have the ability or resources – fail to recognize or fail to act to help to prevent or alleviate it.  This duty is not a burden, but a delight that we could share in the divine aspect; how incredible is it to delight in mercy and to do good for people with no thought of reward or punishment?  How incredible a gift indeed, to be able to be a messenger, an "angel" of G-d's in this world?!