28 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?
In recent days, I’ve heard many explain the
Torah’s view on this matter as similar to any
other situation: while Hashem runs the world
and has already decided who will be elected as
mayor, we are still obligated to make our
hishtadlut (effort). They claim that our effort
has no connection to the outcome of the
election. In this article, I will explain why this
approach is mistaken and that Hashem does
not pre-determine the results; rather, our
actions have a direct impact on the outcome of
the election.
Is voting a Torah concept?
Let’s first examine where a Torah source for
voting might be found — or whether voting is
truly a modern concept, primarily secular in
nature, since some argue that Hashem
ultimately decides who will lead the city.

The Torah clearly advocates for the concept of
‘We the People’ choosing our leader, as seen
in Berachot (55a): 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.
The method for determining a public decision
is also discussed in the torah, as the concept of
ִלְִנְֹט ֹת ַאֲחֲֵרֵ י” :pasuk the in reflected is voting
.(23:2 Shemot” (ַר ּ ַ ִּבים ְלְַהַֹּטּת
For example, in a Beit Din, when the dayanim
(judges) are in dispute over a verdict, the final
decision is determined according to the
majority opinion. This principle shows that
following the majority is an accepted method
for resolving communal or legal decisions,
which parallels the concept of voting in a
public context.

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.
He writes: “It is not possible to command the
appointment of a king as long as it is not with
the consent of the people… The Sanhedrin
does not issue a decree (for appointing a king)
until the people declare that they want a king’s
leadership. For this reason, during the three
hundred years that the Mishkan was at Shiloh,
there was no king, because there was no
consent of the people, that is, because there
was no consent of the people.”
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.
Does Hashem Get’s Involved?
Yet, the Gemara (Bava Batra 91b) says that
even the lowest-level authority, such as a
water supervisor, is appointed by Heaven:
״ְוְַהִַּמ ְ ְּתַנ ׂ ֵַּׂשא ְלְֹכ ֹל ְְלֹרֹאׁש״… ֲאֲִפִיּלּו ֵרֵ יׁש ַּגְּר ְ ּגּוָתָא ִמ ׁ ְִּׁשַמַָּיּא
מֹוְקְִמִי ֵ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.
The Gedolim’s Ruling
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.