Our Gemara on Amud Aleph characterizes the halachic leadership of Babylonia versus Eretz Yisrael:
"The verse states: “The scepter shall not depart from Judah nor the ruler’s staff from between his feet until Shiloh comes” (Genesis 49:10). …“The scepter shall not depart from Judah”; these are the Exilarchs in Babylonia, who are empowered by the government and consequently subjugate the Jewish people as with a scepter. “Nor the ruler’s staff from between his feet”; These are the grandchildren of Hillel the Elder who hold the position of Nasi and teach Torah in public, but do not have authority to actually enforce their judgments."
Ketones Passim, quoting Ollelos Ephraim (34b), explains that these two forms of leadership represent two different approaches to teaching Torah: those who compel and those who inspire and enlighten. This concept is also hinted at in the verses describing the pillar of fire and cloud that guided the Jews in the wilderness (Shemos 13:21-22). According to tradition, the clouds buffered and flattened the hills and valleys so the Jews could walk on an easy, flat surface. This symbolizes the force that leadership must sometimes use to make people conform to expectations. By contrast, the fire represents a way of leading through inspiration, enlightenment, teaching, and encouragement.
Both forms of leadership are necessary for a smoothly functioning society, and they should not be combined in a single source of power. Kesones Passim explains that this is why the Jewish kingship and priesthood should not be held by one family line. The Chashmonaim’s attempt to unite these roles ultimately led to corruption and dysfunction. This dual nature of leadership is also seen in the story of the famous convert who sought to learn the whole Torah while standing on one foot (Shabbos 31a). He sought to have the whole Torah in only one form; enlightenment or coercion. Shammai rejected him with a “builder’s measuring rod,” symbolizing that the world is built with a balance of both enforcement and enlightenment, that is to respect God’s measuring rod, His plan. Hillel, on the other hand, welcomed him anyhow, offering the succinct teaching, “Love your neighbor as yourself.” Hillel’s approach emphasized enlightenment and encouragement, trusting that the convert would eventually recognize the need for the structure and discipline represented by Shammai’s measuring rod.
Ironically, Hillel’s approach is tautological; he trusts his teaching style of enlightenment to non-coercively convince the convert of the eventual need to accept rules and conformity. One can well identify with Hillel and Shammai’s grappling with the convert’s dilemma. He came to Judaism voluntarily out of love, but once accepting the covenant, became obligated even by force if necessary. This is the deep paradigm in the Torah. We first say, “We will do and we will listen”, then have the mountain held over our heads, then later on as our relationship to God and appreciation for the Torah develops, we ultimately re-accept it new and fully (see Shabbos 88a). To become a full Jew, the convert relives our national process, enlightenment, coercion and acceptance.
As we seek Torah and engage in life, we can strive to inspire ourselves and others toward Torah observance. However, when inspiration fails, there may be a need to take a forceful stand for our beliefs and push through to our objectives. True leadership requires knowing when to inspire and when to enforce, balancing these two approaches in a way that promotes a healthy self and a functional civilization.
Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation 
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