When the news of the new mayor came in, I was surprised to see messages circulating with words like “Baruch Dayan HaEmes” and other sorrowful reactions. It made me pause and think: how should a Jewish neshamah truly respond to politics — and to politicians?
We live in a world where politics dominates conversation, emotions, and even faith. But as Jews, our perspective must come from Torah, not from headlines.
This discussion connects deeply with the coming month of Kislev, the month of Chanukah, and with this week’s parsha, Chayei Sarah, which begins with the passing of Sarah Imeinu and continues with the destiny of her son, Yitzchak Avinu.
POLITICS AND AMALEK
Years ago, I once saw in a Chassidic beis midrash that the word “פוליטיק” (politics) has the same gematria as “עמלק.”
Whether or not this is exact, the idea is profound. Amalek represents confusion, doubt, and coldness — the force that tries to make us forget that Hashem is behind everything. When we get too caught up in political drama, anger, and sides, we fall into the trap of Amalek, who cools our faith and divides our people.
THE HEART OF THE KING
Shlomo HaMelech teaches us in Mishlei (21:1):
“פלגי מים לב מלך ביד ה׳, על כל אשר יחפוץ יטנו.”
“Like streams of water is the heart of the king in the hand of Hashem; He turns it wherever He wishes.”
This is the foundation of our outlook. Leaders are not independent powers; they are tools in the hands of the Ribbono Shel Olam. Whether it’s a king, president, or mayor, their decisions are directed by Hashem for the sake of His plan.
Our hishtadlus, our efforts, are necessary, but the results — the outcomes of elections, policies, and world events — are completely in Hashem’s control. Therefore, our reaction must always be with simchah and emunah. Whether we say hatov vehametiv or dayan haemes, both come from the same source of goodness.
WHEN THE RING WAS REMOVED
When Achashverosh gave his ring to Haman (Megillah 14a), Chazal say:“גדולה הסרת הטבעת יותר ממ״ח נביאים”, “The removal of the ring accomplished more than the 48 prophets.”
No prophet could awaken the Jewish people the way that crisis did. Sometimes, Hashem sends us leaders or decrees that shake us — but only so we wake up and return to Him. What seems harsh in the moment is actually Hashem’s merciful orchestration to bring us closer.
KISLEV AND CHANUKAH: LIGHT FROM DARKNESS
The Bnei Yissaschar explains that during the time of Chanukah, the Jewish people were almost spiritually extinguished. Hashem, in His infinite kindness, sent the miracle of light — a wake-up call in the darkness. Chanukah teaches us that when all seems lost politically or culturally, that’s exactly when Hashem reveals His presence through hidden miracles.
Our task is not to panic but to strengthen our emunah, to light our own menorah, and to remember that Hashem runs the show.
YITZCHAK AVINU: THE LAUGHTER OF FAITH
Finally, we learn from Yitzchak Avinu. His very name — Yitzchak, from tzchok, laughter — symbolizes the essence of Jewish history: the ability to laugh at the impossible.
The Jewish people make no sense according to natural logic. We survive against all odds, rise from every downfall, and remain eternal — because our existence is not governed by politics or power, but by Hashem’s direct providence.
CONCLUSION
So when a new leader takes office, whether we see it as good or bad, let us respond not with fear or cynicism but with emunah and joy.
Hashem alone guides the hearts of kings, and every turn of history is another step toward geulah. May we soon merit to see that laughter — tzchok — of Yitzchak Avinu, the joy and clarity of redemption, shining like the light of Chanukah that dispels all darkness.
