THE BAIS HAVAAD HALACHA JOURNAL: Volume 5776 Issue XXIII Pekudei PARTICIPATING IN THE POLITICAL PROCESS- A TORAH VIEW 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? By: Rabbi Tzvi Haber
A Prosperous Government
When B’nai 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 them1:
“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 Bais HaMikdash and wrought great misery and suffering unto the Jewish nation.
The Metzudas David explains this by referencing Chazal’s command2: הוי מתפלל בשלומה של מלכות – one must daven 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 Bais HaMikdash, in reference to the ruling Roman authorities. Once again, our Sages order us to offer our Tefillos and show our appreciation, even on behalf of an evil empire, because of the important social function it serves.
The Meiri, commenting on this Mishna, addsthat 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 HaChag (bull offerings) brought on Sukkos, corresponding to the seventy nations of the world. The Meiri further referencesthe verse in Ezra3 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 Meiri seems to derive from this verse that all kings should be equally venerated).
A Prosperous Government
When B’nai 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 them1:
“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 Bais HaMikdash and wrought great misery and suffering unto the Jewish nation.
The Metzudas David explains this by referencing Chazal’s command2: הוי מתפלל בשלומה של מלכות – one must daven 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 Bais HaMikdash, in reference to the ruling Roman authorities. Once again, our Sages order us to offer our Tefillos and show our appreciation, even on behalf of an evil empire, because of the important social function it serves.
The Meiri, commenting on this Mishna, addsthat 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 HaChag (bull offerings) brought on Sukkos, corresponding to the seventy nations of the world. The Meiri further referencesthe verse in Ezra3 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 Meiri seems to derive from this verse that all kings should be equally venerated).
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