3741 —חובת ההצבעה בבחירות בישראל, השקפות הלכתיות וחסידיות

B"H, 3 Elul, 5715.

Brooklyn.

Haraha"ch iy"a nu"n oseik b'tzt"z Menachem Zev HaLevi Greenglass

Shalom u'Vrachah!

I acknowledge receipt of your letter from Monday. In response: I was amazed when reading it at how someone whom Hashem assists can be so unaware, for in this very letter you undermine all your own arguments—both here and previously—by stating that it is permissible to vote in municipal elections in Eretz Yisrael. If it is permitted in such cases, surely this requires explanation. With all due respect, according to your reasoning, all the reasons you give for a strict prohibition should apply equally here, since all the parties participating in the Knesset are the same ones running in municipal elections. Thus, your claim that joining with them is forbidden—that assisting them is problematic because women elected by them act immodestly, etc.—these are the same points you raise elsewhere. The only difference is the issue discussed at the end of tractate Kesubos about not ascending as a wall (en masse), and nothing more. There is no reason to mix in the matter of the three cardinal sins for which one must die rather than transgress. Especially since, on a deeper level, even here there is an aspect of 'not ascending as a wall,' since municipal authority in Yerushalayim involves this more than any other political matter in Eretz Yisrael; opposition to it has always been strongest.

Regarding other points in your letter: You cite Rambam about fleeing to deserts and explain that even outside Eretz Yisrael it applies similarly; yet you contradict yourself by writing that outside Eretz Yisrael it's an issue of ignorance while in Eretz Yisrael it's rebellion. In truth, the difference is much sharper: outside Eretz Yisrael there is no coercion against religion—only concern that seeing leads to desire—whereas in a city mostly or entirely Jewish this does not apply. Therefore, with all due respect, your explanations do not hold up.

You also write about paying for various services and compare it to paying for effort; but this is not comparable at all. Surely you know that payments for water etc. are not just for effort—they cover general expenses including things like security measures that may prevent fulfillment of explicit Torah commandments (G‑d forbid), support their synagogues, and even worse—missionary activities and their protection. There’s no need to elaborate on this disturbing matter. As for saying there’s no choice: besides what’s written elsewhere about our wall (i.e., our defenses), if these are among the three cardinal sins requiring self-sacrifice then abstaining from voting causes others’ self-sacrifice by allowing more representatives of heretical parties into government—this is publicized as proof of majority opinion both abroad and within Eretz Yisrael, causing great desecration of G‑d’s name. If these are among those cardinal sins—there’s no excuse for being forced into it. Especially since alternatives exist (like using candles or spring water). My intent here isn’t to cause you distress but to show that when it comes to personal needs people compromise their standards; yet when it concerns tens or hundreds of thousands of Jews being able to keep mitzvos more easily daily—they suddenly become zealous where it’s misplaced.

You suggest there must be protest from outside but not from within; I don’t understand this distinction—there should be protest both externally and internally. Just as happened at a demonstration in America where members of Agudas Yisrael participated while their party colleagues sat in Knesset.

You write about attempts to form a united front between Agudah and Mizrachi and claim Chabad members acted as intermediaries; you did not hear correctly—the intermediary was also our Rebbe himself who said so explicitly. Instead of making a commotion over this point, you should have questioned why you yourself write that voting is required in municipal elections—and surely you know that sometimes Agudah formed alliances with parties even further left than those mentioned.

When you list types of Jews with whom one should have no dealings or advocacy—the answer has already been given by tzt"z regarding Ahavas Yisrael: truly such an approach—that anyone who participated in elections or voted for Mizrachi or even Mapai should be shunned—is itself flawed; their root may be from Kelipas Midyan which fights Hashem (G‑d forbid), as explained by the Alter Rebbe on Parshas Chalu Tzu. It’s surprising especially from you—for perhaps there’s something significant here? Recall how even when Isaiah criticized Israel despite idolatry among them he was rebuked by our sages.

All this was speculation before elections—but now especially during Elul when every Jew makes an accounting—the facts are clear: had there been a united front between Agudah and Mizrachi and everyone eligible voted for the religious list several more representatives would have entered Knesset at the expense of leftist parties. While G‑d can ensure decrees aren’t enacted regardless—we’re taught not to rely on miracles; thus anyone who prevented tens or hundreds from voting bears responsibility for additional anti-religious representatives entering Knesset instead of religious ones. One must seriously consider: who has broad enough shoulders to take such responsibility? To claim this is pure fear of Heaven…

On your main point: I am most astonished! We have only the teachings of the Baal Shem Tov and his students—it was made clear during his soul's ascent on Rosh Hashanah that bringing Moshiach depends on spreading Chassidus outward (see Simchas Torah 5690 talk by Rebbe Rayatz). This is also necessary per Rachav's introduction to Shaar HaHakdamos—that delaying study of inner Torah delays redemption. How can someone with influence over thousands remain silent about encouraging study of Chassidus while repeatedly urging action on other issues—even those less certain? If he had made even a fraction as much noise about learning inner Torah as was done regarding voting—thousands would have started learning Chassidus immediately thereby hastening redemption clearly! With all due respect—each person must distance himself from falsehood; silence here equals admission to falsehood—it’s necessary to state clear truth without regard for consequences.

By the way regarding your claim about having nothing to do with certain groups—not defending them etc.—this is puzzling because my previous letter referenced Moshe Rabbeinu's conduct which was proper unlike even Avraham Avinu's approach (see sources). These statements refer only to those involved with the Golden Calf—even then Moshe pleaded "erase me from Your book" rather than abandon Israel despite their grave sins!

Regarding your note about avoiding use of the word "Chashmal": This requires examination—the Gemara Hagigah discusses its meaning but not its use as a word per se; especially according to Kabbalah it's associated with Kelipas Nogah (see Shaar HaChashmal and tzt"z's essay printed as supplement to Torah Ohr).

Summary

The Rebbe teaches that participating in Israeli elections is both a halachic obligation and a communal responsibility rooted in Ahavas Yisrael and unity. He urges using one's influence positively—not just politically but especially by spreading Chassidus—to bring redemption closer.