President's Proclamation Of Keeping Shabbat

Rabbi Shay Tahan

When a President Speaks of Shabbat: Who We Follow and Why

In an unprecedented moment, a sitting president, Donald J. Trump issued an official proclamation recognizing Jewish American Heritage Month alongside America’s 250th anniversary, expressing profound appreciation for Judaism and urging Jews to honor the coming Shabbat by observing it.

On one hand, this deeply warms the heart to have a leader of such stature praise our nation, and it raises hope that people may be inspired to heed his call and keep the holy Shabbat.
But on the other hand, one could argue that it is not his place, and that one should not keep Shabbat because a president requested it, but only because Hashem commanded it.


Artachshasta proclamation
One of the clearest and most similar examples appear in Sefer Ezra (Ezra 7:12–28), where we can learn how the Torah relates to external support for Torah observance.
There, a Persian king—Artachshasta (Artaxerxes I)—issues a royal letter to Ezra. In it, he appoints Ezra to oversee whether the Jews in Yerushalayim are properly observing the Torah, and he expresses strong support for the Beis HaMikdash. He contributes significant amounts of gold and silver for the upkeep of the Mikdash and for korbanos, and he instructs that any remaining funds be used for whatever purposes are aligned with Hashem’s will. He also exempts the Kohanim, Leviim, and all those engaged in Divine service from taxation.
The letter concludes (Ezra 7:26) with a warning that anyone who does not obey the laws of Hashem will face punishment—ranging from legal prosecution to fines, imprisonment, exile, or even harsher penalties.
When Ezra receives the letter, he responds with praise, declaring (7:27) that Hashem is blessed for placing such goodwill in the heart of the king, enabling the strengthening and beautification of the Beis HaMikdash.
We see from this that the Torah views such requests favorably, and that when they align with Hashem’s will, they may be followed.

Koresh- My anointed one
Another example is mentioned at the beginning of Sefer Ezra, where we are introduced to Koresh (Cyrus). Koresh encourages the Jewish people to return to Yerushalayim to take part in this mission, and he calls upon those who remain in exile to support the endeavor with silver, gold, and other resources. In effect, he mobilizes an entire national effort for the rebuilding of the Mikdash.
From a Torah perspective, the language used about Koresh is striking. Hashem refers to him as Mashiach- “My anointed one” (Yeshayahu 45:1)—a rare and extraordinary expression of approval for a non-Jewish king. The pasuk says “Thus said Hashem to His anointed, to Cyrus, whose right hand I have held to subdue nations before him, and to loosen the loins of kings; to open doors before him, and that gates shall not be shut”.
This reflects the idea that even global political powers can be instruments in bringing about Hashem’s will in the world, particularly in the rebuilding of Yerushalayim and the Beis HaMikdash.

King Nebuchadnezzar

After the episode of the fiery furnace (Daniel 3), Nebuchadnezzar declares a royal decree that no one in his empire is permitted to speak disrespectfully about Hashem, while he commands a form of reverence toward the God of Israel across his vast kingdom.
Later, in Daniel 4, following his dream of the tree and his period of humiliation, Nebuchadnezzar again proclaims the greatness of the God of Israel, stating that His dominion is eternal and that all earthly kings are subordinate to Him.
Together, these episodes illustrate a broader biblical theme: even the most powerful Gentile monarchs can be led, through divine intervention, to publicly affirm the sovereignty of the God of Israel.

Following Hashem, Not Man
But again, we need to ask: why should we follow another person’s command to listen to Hashem? One must ultimately listen and obey Hashem Himself, not act under external influence. This idea may be illuminated by a Rambam in Hilchos Gerushin (Mishneh Torah, 2:20), where he addresses a case of a man whom Beis Din requires to give a get, but he refuses. The Rambam rules that he is compelled—he is even physically coerced—until he agrees to give the divorce.
The Rambam then raises a difficulty: how can such a get be valid if it is given under duress? After all, a coerced get should be invalid. The Rambam famously answers that since, in truth, every Jew desires to fulfill the will of Hashem, the coercion merely removes external resistance and reveals his inner will—so the get is considered given willingly.
Similarly here, when we respond to a president’s request, we are not observing Shabbat because of his call. Rather, his words serve as a reminder and a public affirmation of something deeper within us—to follow Hashem’s ways and to keep Shabbat as He commanded.
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