29 Oct THE TORAH’S OUTLOOK ON ELECTIONS

We understand the
importance of
casting a ballot on
Election Day, but
not everyone is
familiar with the
Torah’s perspective. Should people voice
their opinion on who should be their
leader? If Hashem governs everything in
the world and His decisions are
unchangeable, is there a need for us to
vote? To answer this, we look at the
teachings of Chazal for guidance.
The clearest source indicating that the
Torah advocates voting is found in
Berachot (55a). Rabbi Yitzḥak says:
אמר רבי יצחק-, אין מעמידין פרנס -על הצבור
אלא- אם כן נמלכים- בצבור, שנאמר: ״ראו- קרא
.ה‘ בשם- בצלאל״
Hashem said to Moshe: “Is Betzalel a
suitable choice in your eyes?” Moshe
responded: “Master of the universe, if he
is suitable to You, then certainly to me.”
Hashem instructed Moshe to also consult
the people, who ultimately confirmed
their approval. Even though Hashem had

chosen Betzalel, He deferred to the will
of the people, demonstrating a clear
endorsement of their involvement in
leadership selection. This concept, now
known as an election, is fundamental to a
Torah-based society.
Our sages derive from this that a leader
should not be appointed over the people
without first consulting them.
Another example can be found in the
300-year delay in appointing Shaul
Hamelech as king. Although the Torah
mandates appointing a king upon entering
the Land of Israel, the Netziv (Haamek
Davar on Dvarim 17:14) explains that the
appointment was postponed because the
nation was not yet willing. This reinforces
the principle that a leader should only be
appointed with the people’s consent.
The Gemara Yerushalmi (Sanhedrin 2:6)
further emphasizes this point, stating that
Hashem removed Himself from the
decision-making process, underscoring
the nation’s responsibility to appoint their
leader.
Yet, the Gemara (Bava Batra 91b) says

that even the lowest-level
authority, such as a water
supervisor, is appointed by
Heaven:
״ְוַה ּ ִַּמְתְַנ ׂ ֵַּׂשא ְלֹכֹל ְלֹרֹאׁש״… ֲֲאִפִיּלּו ֵרֵ יׁש
ַּ.גְּר ְ ּגּוָתָא- ִמְִּׁשַׁמַָּיּא מֹו ְְקִמִי ֵלֵיה
This might imply that Hashem
alone appoints leaders. The
Iyun Yaakov reconciles this
by explaining that while
Hashem chooses the next
leader, the people’s approval
is still required. Leadership is
thus a partnership between
Divine will and the people’s choice.
Let’s delve deeper. The Gemara
(Sanhedrin 26a) recounts the story of
Shebna, a minister in King Hezkiah’s
court, who was a prominent figure with
considerable influence. Shebna would
teach Torah to a crowd of 130,000
followers, surpassing King Hezkiah’s
audience of 110,000. When king
Sancheriv besieged Yerushalayim,
Shebna wrote a surrender note, shot it
over the wall with an arrow, and it read:
“Shebna and his camp have appeased
Sancheriv and are ready to surrender;
Hezkiah and his camp have not appeased
him.
Upon hearing this, Hezkiah feared that
the majority stance might sway Hashem’s
will, causing even those who resisted to
fall into the hands of the Assyrians. But
the prophet Yeshaya reassured him with
the words: “Say not: A conspiracy,
concerning all of which this people say: A
conspiracy” (Yeshaya 8:12). The
prophet’s message clarified that a
conspiracy of wicked people does not
count as a legitimate majority. Thus,
despite their numbers, Shebna’s
supporters were disregarded as the
“majority” in the eyes of Hashem.
Commentaries explain that since Hashem
often sides with the majority opinion,
Hezekiah feared that Hashem might side
with the majority here as well. However,
the prophet reassured him that Hashem
does not side with the wicked. This
highlights the importance of voting, as
only the majority vote of Klal Yisrael
truly holds weight in Hashem’s
consideration.
Rabbi Moshe Sternbuch (Tshuvot
Vehanhagot 2, 140) recounts a rabbinic
meeting held before the establishment of
the State of Israel, where the rabbis
gathered to discuss and cast their
opinions. He describes how Rav Elchanan

Wasserman and Rav Aharon Kotler
wanted to leave the meeting, but Rav
Chaim Ozer urged them to stay. When
Rabbi Avraham Kalmenovitz questioned
why their presence mattered, given that
their vote would likely have little impact
on those establishing the state, Rav
Chaim Ozer explained that in Hashem’s
eyes, only the opinions of the righteous
truly matter, as we see from the Gemara’s
account of King Hezekiah.
We learn from this the importance of the
Jewish vote in Hashem’s eyes, as only
those opinions truly matter to Him.
The obligation to vote is also mentioned
in a letter from Rabbi Moshe Feinstein,
dated October 3, 1984. He writes: “Upon
reaching the United States, Jews found a
safe haven. The rights guaranteed by the
U.S. Constitution and the Bill of Rights
have allowed us the freedom to practice
our religion without interference and to
live safely in this republic.
A fundamental principle of Judaism is
hakaras hatov—recognizing the benefits
we have received and expressing our
gratitude. Therefore, it is incumbent upon
each Jewish citizen to participate in the
election process as an expression of
appreciation.
A democratic system safeguards the
freedoms we enjoy. One of the most
fundamental responsibilities of each
individual is to register and vote.
Therefore, I urge all members of the
Jewish community to fulfill their duty by
registering as soon as possible and by
voting. Through this, we can express our
gratitude and contribute to the continued
security of our community.
Signed: M. Feinstein”
In conclusion, selecting a leader is a
godly act. Hashem determines the
potential leader but waits for the people’s
approval, making our vote a crucial part
of this sacred partnership.