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The Torah’s Take on Participating in the Political Process | By Rabbi Tzvi Haber
As the United States political season reaches its apex, and races for office heat up on the national, state and local levels, politics are on many of our minds. What is the Torah view on voting specifically, and generally being an active participant in the political process?
A Prosperous Government
When Bene Yisrael were exiled to Bavel, Yirmiyahu cautioned them that they were to remain there for quite some time, dispelling the promises of the false prophets of a short exile. Yirmiyahu implored them[1]:
“Take wives and have sons and daughters, take wives for your sons and give your daughters to men, and they shall have sons and daughters; you shall become greater there, and not smaller: Seek the peace of the city to which you have been exiled, and pray on its behalf to Hashem, for through its peace you shall have peace”.
This injunction, to pray for the peace of the local government, is given with the explanation that “through its peace you shall have peace”, despite the fact that the ruler was the evil Nevuchdnetzar who destroyed the Bet HaMikdash and wrought great misery and suffering unto the Jewish nation.
The Metzudat David explains this by referencing Hazal’s command[2]: הוי מתפלל בשלומה של מלכות – one must pray for the wellbeing of the government, for if not for fear of authority man would eat his fellow alive.
This statement was made at the end of the era of the second Bet HaMikdash, in reference to the ruling Roman authorities. Hacham Ovadia Yosef זצ”ל in his work Anaf Etz Avot adds, that the Sage responsible for this statement is Ribbi Hanina Segan HaKohanim. Ribbi Hanina always remained the deputy Kohen Gadol because the corrupt government meddled with the priesthood in the Bet HaMikdash and would allow unworthy individuals to buy their way into being the Kohen Gadol. Nevertheless, he ordered us to offer our Tefillot and show our appreciation, even on behalf of an evil empire, because of the important social function it serves.
The Me’iri, commenting on this Mishna, adds that it is integral to be concerned with the welfare of the government, even if we have Torah leadership, because the fear of the government is vital to allow one to focus on spiritual growth instead of being consumed with worries of survival and self-preservation. He concludes by stating that this applies to all kings, referencing the seventy Parei HaHag (bull offerings) brought on Sukkot, corresponding to the seventy nations of the world. The Me’iri further referencesthe verse in Ezra[3] which commands the nation to offer sacrifices to Hashem, and pray for the king and his sons (although this verse refers to Persia’s Darius, a benevolent king, the Me’iri seems to derive from this verse that all kings should be equally venerated).
Accordingly, many Sephardic communities have the custom to recite a special blessing on behalf of the government on Shabbatot and Hagim, as well as recite prayers during the Selihot and other occasions that the local government will thrive and treat its Jewish constituents with benevolence.
Voting as a Means of Upholding One’s Government
From what we’ve seen so far, it would seem that the reason to be supportive, and pray for, the ruling authority is a practical one: a government is necessary to police the state and prevent rampant lawlessness. In recognition of the necessity of such a governing body – evil as they may be – we offer our support and prayers for their wellbeing.
It is clear that this is not only in support of a monarchy, but even a democratic or parliamentary system. The Midrash Shemuel[4], quotes Hacham Shelomo HaLevi (Venice, 16th century) in his work Lev Avot, who applies this injuction to the Venetian government of his day, which appears to have been some sort of parliamentary system.
How does this translate into the modern political process?
Rav Shlomo Miller שליט”א of Toronto – leading Posek for the Orthodox Union – writes that the verse we cited from Yirmiyahu assering the obligation to seek the peace of the city we are exiled to, can also be the basis to prompt one to vote. A successful and truthful democracy is essential for peace, and therefore exercising our right to vote is advisable and recommended.[5]
Voting to Benefit One’s Community
There may be another, more straightforward, reason to strongly advise one to vote: the ability to influence the election to the benefit of the Jewish community. There is a great deal of correspondence between Torah leaders and the Jews of Eretz Yisrael, encouraging them to vote for officials who will vouch for and protect Torah values. One recurring theme is that if one has the ability to play a role in improving the wellbeing of the Jewish people, and in helping to enact laws that will protect Torah Judaism and values, they have an obligation to do so, and may not shirk their duty.[6]
In a 2006 proclamation[7] by the Rosh Yeshiva of Phildalphia, Rav Shmuel Kaminetsky שליט”א, he dismisses any doubt about the impact of an individual vote, noting that recent elections have been decided by just a few hundred votes. He writes: “therefore I urge all members of our community to fulfill their obligation to vote for those who strengthen our nation — whether materially or spiritually — and also support our Jewish brethren living in the Land of Israel”.
This is also dictated by simple logic in addition to practicality; one should support those who will act in one’s benefit and vote against those who will not.
Voting as a Form of Gratitude
If we delve a little deeper we will see that there is an undercurrent of more than just practicality – which is – the imperative to be grateful to our host countries throughout our exile, not just for keeping law and order, but for providing us with a place to live, even if it were to be uncomfortable.
The Torah commands us[8] not to reject the Egyptian, as we were strangers in his land. Rashi explains that even though they drowned all of our male offspring, ultimately, they gave us somewhere to live in a time of hardship. The extent to which we must be grateful is absolutely mind boggling! After all of the hardship and slavery that the Egyptians put us through, going as far as drowning our children, thousands of years later the Jewish nations treats them with respect for hosting us in exile.
This concept should be all the more applicable in a country such as the United States, which has been very tolerant and supportive of the Jewish people, and particularly conducive to the flourishing of Torah living and religious Jewish life. The religious liberties afforded to us in the United States and other Western countries are unprecedented, and we should be deeply appreciative of that.
Indeed, this is a recurring theme in the responsa of Rav Moshe Feinstein זצ”ל, the Igrot Moshe, who immigrated to the United States from the oppressive Bolshevik Russian regime. He refers to the United States as a ‘Malchut Shel Hessed’ – a kingdom of kindness – and encourages respect and appreciation for all levels of government.
The Ideal Government
In a Derasha[9], commemorating 150th anniversary of the establishment of Congress in 1939, Rav Moshe argued that governments which are based on an ideology tend to use the ideology as a means of attaining power, at which point they concentrate on amassing power, allowing the ideology to fall by the wayside. He illustrated this by showing that Germany at one extreme (fascism) and Russia at the other extreme (communism) had both used their ideologies as a means to exert power over their citizens.[10]
He continued by stating that the ideal secular government should not be based on any particular idea or creed, rather their function should be to maintain law and order, and ensure that people do not steal and murder. However, all citizens should be free to adopt whichever faith, ideology and philosophy that they would like. As such, Rav Moshe extolled the United States, who ‘already one hundred and fifty years ago adopted a system with no faith and no philosophy’, and whose primary function is to maintain order and ‘this is the will of Hashem, and that is why they have been so successful’. He concluded by saying one is therefore obligated to pray for their welfare.
It would appear that this sentiment should also propel one to actively participate in the electoral system. In 1984, at the behest of the Jewish Community Relations Council, which was running a ‘get out the vote’ campaign, Rav Moshe signed a letter that stated: “The rights guaranteed by the United States Constitution and the Bill of Rights have allowed us the freedom to practice our religion in safety… A fundamental principle of Judaism is Hakarat HaTov (gratitude)… Therefore it is incumbent upon each Jewish citizen to participate in the democratic system which guards the freedoms we enjoy”. The declaration goes on further to encourage each Jew to register and to vote.[11]
This is echoed by Rav Kaminetzky in the aforementioned proclamation: “previous sages have ruled that it befits each and every Jew to acknowledge his or her appreciation for the freedoms afforded to the citizens of the United States by participating in the elections of our nation of kindness, the United States”.
Responsibility for an Elected Official’s Decisions
One concern that may weigh on a voter’s mind may be the following: does the voter bear any responsibility for the actions of his candidate? The Mishne Halachot[12] reassures us that he does not, and one should choose the candidate that is the most favorable from those running. He recalls that in prewar Hungary everyone would vote, including all the great Tzaddikim. He reiterates that especially in a ‘Malchut Shel Hessed’ such as the United States everyone should vote, and try to aim for the best candidate, even it seems as though both options are not too promising.
[1] 29:6-7
[2] Avot 3:2
[3] 6:10
[4] Avot 3:2
[5] http://baisdovyosef.com/faq/561-a-mitzvah-to-vote/
[6] See Mishnat R’ Aharon, end of vol. 4, Igrot Kodesh, vol. 4, p. 249, 345
[7] Source for translation as well as the original proclamation can be found here: http://www.theyeshivaworld.com/news/uncategorized/3401/r-shmuel-kaminetsky-meets-senator-rick-santorum-r-pa.html#sthash.v15v8YPi.dpuf
[8] Devarim 23:8
[9] Darash Moshe, Derush 10
[10] He contrasted this with a Torah ideology in which the monarchy is completely based on Torah law, and is pure and wholesome. It is noteworthy that this was said in March of 1939, several months prior to the German invasion of Poland.
[11] http://cross-currents.com/wp-images/rebmoshevote.jpg
[12] Vol. 12:274