After the triumphant Exodus from Egypt, and the transformation from slavery to freedom, the Israelites quickly lapsed into a pattern of rebellion, civil strife, and corruption. As a result, instead of going straight from the Sea of Reeds or Mount Sinai directly to the Land of Israel in a few days, it took 40 years of wandering in the desert to reach this goal. The old generation of former slaves had to die before the tribes were ready to follow Joshua, and the attempt to forge a nation was resumed.
Under Joshua's leadership, this group made it into the Land, but for many generations, the Jewish people did not show much skill in the art and science of self-government. During this period of the Shoftim (Judges), the tribes, which had not yet grasped the importance of nationhood, were plagued by corruption at the highest levels, civil conflict, and other fundamental shortcomings. The Philistines, Moabites, and other enemies in this rough neighborhood took advantage of the internal divisions and lack of leadership, conquering territory, burning crops, and generally harassing Israelite settlements.
From time to time, a virtuous military, political, or religious leader would arise, and unite the tribes long enough to repel the most pressing threats. This provided up to 40 years of peace, and then the pattern would start again. After four hundred years of this, the people demanded a king, and even then, the first attempt (Saul, the son of Kish) was not very successful.
For modern Israel, there is much that is depressingly familiar in this Biblical cycle. If Ben Gurion, Menachem Begin and Moshe Sharett, were the updated equivalents of Moses, Aaron and Joshua, then the current group of Israel's political and religious authorities are reminiscent of the occasionally inspired, but generally corrupt and failed leadership during the period of the Judges.
Today, Israel is far from being the "Light Unto the Nations" that the Biblical prophets demanded and the founders of modern Zionism imagined. We are plagued by a corrupt and scandal-infested leadership that extends from the highest office and throughout the pyramid. No sector has escaped this disease -- secular and religious, Labor and Likud, Ashkenazi and Sephardi, old immigrants and new, military and civilian- are all infected. Similar problems may exist in other countries, including some of the world's leading democracies, but this is scant comfort for the Jewish people at this crucial point in our history.
No single action or individual is going to change this situation quickly, but the selection of a new President to replace Ezer Weitzman presents an opportunity to send an important message to the Israeli public, and to start the long transformation process. This is not the time to appoint yet another aging and divisive politician representing a narrow sector of Israeli society to this symbolically important office. Instead, we need a candidate who can provide moral guidance through personal example, and also serve as a bridge towards national consensus.
Beyond a personal reputation for absolute and unblemished integrity, Elyakim Rubeinstein embodies the other values of Zionism and the ability to synthesize the different and often contending strands among the Jewish people. He is religious in personal practice and understands the fundamental factors in Jewish continuity, but he is also sensitive to the right of secular Israelis to lead lives free of religious coercion. In terms of the conflict over the role of the secular and religious legal systems, Mr. Rubinstein is well versed in the contributions and particular roles, as well as limitations, in both approaches.
He has devoted his life to public service, and has filled many important positions. He was an aide to Moshe Dayan, cabinet secretary in the Likud government, legal counsel to the Ministry of Defense under Yitzchak Rabin, reluctantly agreed to serve as Attorney General under Netanyahu following the Baron scandal, and continues to serve in this position under Barak. In contrast to many others, including the incumbent President, who used their positions and political connections in order to gain personal wealth, Rubinstein's life-style remains modest.
In addition, as a professional public servant, in the full meaning of the term, Elyakim Rubinstein has not allowed himself to be identified with any narrow interest group or party. He has worked closely with politicians from all parties and sectors, he has been careful to keep his own views to himself and not let them interfere with his public activities.
In deciding to open an investigation against Shas leader Rabbi Ovadia Yosef, Rubinstein showed great courage and integrity. Rabbi Moshe Maya, a member of the Shas council of Torah Sages, declared that Rubinstein should not be counted as part of a minyan and people should be barred from speaking to him. While obviously very painful, on a personal level, Rubinstein's actions in this and other cases were very powerful demonstrations that no individual, regardless of status or political position, both religious and secular, is above the law.
Under the Israeli system, the role of the President is to serve as a symbol of national unity and a model for civil behavior and public integrity. Based on his past performance, Mr. Rubinstein would fill this role very well.