Question: Now that the elections are over, who is going to burn in hell?

 

Votes are still being counted, but one thing is for sure, Rav Shternbuch and the Arab Gedoilim won!

The Arab Gedoilim succeeded in their quiet endeavor in making sure that the Arabs have "achdus" and in getting the vote out! Their Gedoilim didn't threaten them with Gehennim, they willingly went to vote and by doing so, raised the stakes and threw a wrench into the election process by raising the amount of voters which in turn raised the threshold %, knocking out the smaller parties! 

Rav Shternbuch on the other hand won by a landslide as the majority of Charedim totally ignored and mocked Rav Landau & Rav Hirsch's threats and stayed home! 

Rav Shternbuch & Arabs ...... 100% .... Rav Landau & Rav Hirsch 2%

So who is now going to burn in Gehinnim???

Below is a perspective of EMailim Ba'torah

EMAILIM BATORAH

Now that the elections in Israel are over, we can begin to wonder who will ultimately end up, after 120 years, in גן עדן and who, חס ושלום will find himself in גיהנם! On one side, we have גדוליםwho maintain that one is obligated to vote for the party they recommend. Anyone who votes for the “wrong” party—or refuses to vote altogether—is considered an עבריין. Those who support the opposing side, according to this view, are destined for גיהנם. On the other side, we have גדולים who maintain that it is  אסור to participate in the בחירות הטמאות. According to their position, those who vote are akin to  עובדי עבודה זרה and will likewise end up in גיהנם. Imagine Yankel meeting Moishe in גיהנם. Yankel turns to Moishe and asks, “משה, an ehrlicher Yid, what are you doing here?” Moishe replies, “I participated in the בחירות הטמאות.” Then Moishe turns to Yankel and asks, “And what brought you here?” Yankel answers, “Because I failed to fulfill the mitzvah of voting in the בחירות!”   The seemingly obvious solution is that every person must follow his own מנהיג,רב,ראש ישיבה etc.. However, is the matter really so simple? From the  גמרא חולין מ"ד ועוד, it appears that one may  adopt the chumros or kulos of both בית שמאי and בית הלל provided that the two positions do not contradict one another. This proves that one may follow different גדולים ופוסקים on different issues. Surely, the mere fact that one follows a different opinion on a particular matter does not automatically consign him to גיהנם. Perhaps we can suggest. When גדולים on both sides employ such harsh language to describe those who disagree with them, perhaps they are following a precedent found in חז"ל. At times, חז"ל exaggerate and use exceptionally strong language to warn people against certain עבירות. Both the מאירי* and the ריב"ש** explain that חז"ל sometimes describe the severity of an עבירה in especially forceful terms in order to distance people from it. Perhaps, then, the severe expressions used by the גדולים on both sides should be understood in this light—as forceful warnings intended to keep people away from what they consider a serious transgression, rather than as definitive declarations about the ultimate fate of every individual who disagrees with them. If this is true then both Yankel & Moishe won’t end up in גיהנם. If so who will end up in גיהנם? Most likely those who don’t do תשובה for throwing rocks on those who have a different שיטה & השקפה than theirs. For them the גיהנם will be waiting with wide open doors. ברכות מ"ג ע"ב* שו"ת הריב"ש קע"א**