Judaism some will argue is essentially democratic, but this too is over simplification.  In reality, there is a vast and broad section of political theory represented in the Torah.  It’s not a top-down system (ruled solely by a king) nor is it bottom-up (ruled solely by majority or democracy) and it also has provisions in place to allow individual responsibility (that is, rather than “vigilantism” or anarchy there are legal prescriptions for how each individual can be free as well as accountable; in most democracies for instance there is freedom, but a lack of accountability and personal responsibility for the advancement of the society/government; that is, a crime being committed does not mean the witnesses must stop it, report it, or even testify about it - though some laws in some countries do mandate this in certain cases).  

                   Judaism in many ways shows us a world that is an eco-system, a symbiotic world.  For instance, the central religious governing authority was the Sanhedrin.  While there was a central body, many competing traditions and customs existed – the Sanhedrin did not demand conformity on all things and was scrupulous about encouraging dissent and recording the dissenting views.  Moses’s father-in-law Yitro came up with much of the legal system of judges according to the Torah, but Moses changed one crucial difference: he would handle the difficult cases, not the prestigious ones.  The Sanhedrin was also democratic; it operated on majority rule and for the dissenters to acknowledge and abide by the ruling.  That is, it was understood that if the Sanhedrin did make a ruling, it was to be agreed that it would become law; while other dissident teachings may be allowed, the practice was enforced.  However, this was not to be abused to demand absolute conformity; liberty is a value as is truth.  They need not be competing values.

                   The Torah too acts like a constitution as many have argued over time in that it allows for its interpretation, but is grounded by its laws, commandments, values, and principles – since it is from G-d.  The king in Judaism is not like a king you find in Western ideology or even in modern day thought (the NBC series "Kings" in its modern thought and a modern rendition of the King David story falls short of the true Torah ideas and ideals of what a king is supposed to be).  The king was not some deity nor some special bloodline (David’s progeny cannot rule, no matter their blood, if they are not Torah observant and represent the lofty ideals of Torah in their lives and policies) nor was the king to be vain, greedy, oppressive, controlling, etc.  Rather, the king was supposed to represent the people.  

                   Western kings valued their coffers and riches and sought to increase them; the ideal king in Judaism is one who increases the riches of the people in the kingdom, who is generous, who is kind, who uplifts the needy, who delights in mercy, who gives unselfishly (what reward can we possible give to G-d who created us?  G-d shares by the very act of creating and being self-sufficient needs nothing external – G-d is not some attention-hound or ego-centric king who demands glory, only that we acknowledge the truth).  Most leaders are not like what G-d & Torah promises G-d is: kind, forgiving, eternal (G-d won’t change rulings or punish you later after you’ve been pardoned – that’s actually historically quite a large difference from secular governments of all types), who loves & praises the oppressed/stranger/poor/needy/etc, who is just, who doesn’t take bribes, who doesn’t play favorites (Israel and Jews are not extra special, but G-d seeks to care for those who perform G-d’s will, Jew or Gentile – a person will favor the more moral child over the vile one, but this is not favoritism but a type of justice; if one child is beat up by another, the parent will scold the one in the wrong and try to protect the hurt), etc, etc.  Israel, the king, the high priest, the prophet, each person is supposed to be a microcosm of G-d, a light, a representative of G-d.  Kings were not supposed to have an abundance of wives according to Torah for instance and were encouraged to lead from the front (rather than just send soldiers to war).  Secular rulers rarely command an army in front and even then rarely lead their people, but try to rule them.  Just as humanity was given stewardship over the world (not “dominion” in the sense of do what you want with it and treat it however), so too are rulers not to lord over the people – there is only 1 L-rd.

                   It can be argued that the wisdom of the nations can be summed up in the pyramids; that the top stone is the divine-king and that the other people in society are part of the stratum.  People by nature have an inclination to try to get higher on the totem-pole as it were.  So they deceive, they manipulate, they use propaganda, they steal, they kill, some go so far as that they do whatever it takes because the result is their g-d.  This is one of the modern forms of idolatry: “results-worship” which is unfortunately pandemic in capitalism (and found in certain religions – sometimes the idea is that the result proves G-d’s blessing or punishment as we discussed earlier which is not always certain; in Judaism, if a tested & true prophet declares it, then it is so, but in the absence of prophets it is mere speculation - perhaps even presumptious and brazen - to suggest we know why something happened, for good or for ill).  Judaism is represented by a star (shield) of David which are two triangles, one inverted; though some argue this was a re-appropriation of pagan symbols from other cultures and it in fact may be or that this was symbolic of the idea discussed earlier (to materialize the spiritual and spiritualize the material), it can also represent the structure of Judaism as seeking a balance and harmony between the competing impulses and inclinations of humanity.  In this way, both the bottom and the top and sides are equal.  It affirms symbiosis and harmony of diversity rather than the universality of those who want to rule from the top down.  It says in some way, be comfortable and happy with your position (your "lot" in life) because it is very valuable; each piece is integral to the stability of the whole and it's not just a top-down rulership.

                   The king in Judaism and any leader is not any more special than any other person; they are merely charged with additional or different responsibilities.  Some think of this as favoritism, but it’s a naïve and/or covetous mindset.  Being created in the image of G-d can allow a person to strive to become g-d and want to be the ultimate ruler of everything; they want it all.  Or others are threatened by what is different in others; rather than believing they too are just as special as the next, they are insecure or in need of attention that someone being different must mean their own inferiority or superiority.  Again, it doesn’t allow for the idea that equality [of human essence; not all humans are equally morally for example] is not dependent on hegemony.  Some people want to have super powers to feel special when it’s not needed.  This is one of teachings on why birthrights often did not go to “firstborn” in Torah because people have an entitlement mentality (we can overcome this and some are less inclined to this than others).  We see this with children; if one has a toy, the other wants it even if before they showed no interest in it, but because another one values it then the child now places additional value in the object.  Aharon (Aaron) was praised because G-d knew and tells Moshe (Moses) that when you meet Aharon and tell him of your position, even though he is the elder brother, he will be happy for you!  This is but one example of several in Torah about being happy for the dignity of and honor of other people (rather than seeing everything in self-centered glasses, either as an affront to our honor or that it's necessary others see & praise our abilities).  G-d's model is for the nation of Israel to be priest(esses)-princes(ses); in this sense, let us uphold the values of what this really means.  We may triumph over our enemies, but we do not vaunt our triumph or make crude & snide remarks towards them (would we want those who wronged us to have the same opportunity for instance?).  We can lead most effectively by uplifting, helping, upholding liberty & justice, and respecting the honor and dignity of person's, by doing what is good, just, and merciful.  These are the true measure of kings and leaders.