Arukh HaShulchan, Orach Chaim 193:13-194:1

Hook

We stand at a crossroads, aren't we? A crossroads where ancient dreams collide with modern realities, where profound spiritual longing meets the grit and grind of geopolitical struggle. For the Jewish people, nowhere is this collision more vivid, more potent, more heartbreakingly hopeful, than in our relationship with the Land of Israel and the city of Jerusalem. We carry within us a narrative stretching back millennia, a story of covenant, exile, and an unyielding, almost visceral, yearning for return. This isn't just a historical curiosity; it's a living, breathing force that shapes our identities, our prayers, and our collective destiny.

Today, the State of Israel exists – a testament to human will, resilience, and the fulfillment of an ancient promise. Yet, the reality of modern Israel, while miraculous in so many ways, is also undeniably complex. It's a place of vibrant democracy, innovation, and Jewish flourishing, but also of deep conflict, unresolved tensions, and profound ethical dilemmas. We wrestle with questions of justice, security, identity, and coexistence. How do we, as inheritors of this sacred narrative, navigate these complexities? How do we hold onto the foundational dream without succumbing to cynicism, or conversely, without ignoring the very real human costs of its imperfect realization?

To truly engage with Zionism and modern Israel, we must first understand the bedrock upon which it stands. It wasn't born in a vacuum in the 20th century; it emerged from centuries of longing, articulated not just in poetry and philosophy, but in the most mundane, yet profound, rituals of daily Jewish life. Our sages understood that to keep a people connected to its land and its destiny, the aspiration must be woven into the fabric of daily existence. It had to be recited, prayed, remembered, and yearned for, day in and day out, across generations and continents.

This is where our text comes in. We’re going to delve into a passage from the Arukh HaShulchan, a monumental halakhic work penned by Rabbi Yechiel Michel Epstein at the very cusp of the modern Zionist movement. He wasn’t a political Zionist in the Herzlian sense; he was a traditional rabbi deeply immersed in the world of Jewish law. Yet, through his meticulous codification of Jewish practice, he reveals the deep, persistent, and halakhically mandated yearning for Jerusalem and the Temple that sustained our people through millennia. This text offers us a window into the spiritual and communal foundations of the Zionist idea, reminding us that at its heart, Zionism is not merely a political movement, but a continuous expression of Jewish peoplehood and responsibility—a profound hope for repair, for return, and for the ultimate flourishing of our people in our ancestral home. It challenges us to ask: What did our ancestors truly long for? And how does that enduring longing inform our responsibilities, our hopes, and our actions concerning Israel today?

Text Snapshot

The Arukh HaShulchan, Orach Chaim 193:13-194:1 discusses the Birkat HaMazon (Grace After Meals):

"Even if one did not eat from the produce of Jerusalem, one must still bless with 'Retzei' and the building of Jerusalem... because the rebuilding of Jerusalem is a central pillar of our faith and longing, and it is an obligation to pray for Jerusalem's rebuilding at all times. So too, for the building of the Beit HaMikdash (Temple), it is an eternal obligation to pray for its speedy rebuilding... Even if one builds only a small portion of Jerusalem, it is considered a great mitzvah, for every stone added brings joy and merit."

Context

Date

Rabbi Yechiel Michel Epstein, the author of the Arukh HaShulchan, lived from 1829 to 1908. This places him squarely in a period of immense transformation for the Jewish people and the world at large. The 19th century was a crucible of change, witnessing the decline of traditional Jewish communal structures, the rise of the Haskalah (Jewish Enlightenment), and the burgeoning forces of nationalism across Europe. For Jews, this era brought both the promise of emancipation and the bitter reality of resurgent antisemitism, culminating in devastating pogroms in Eastern Europe. It was in this volatile landscape that the first stirrings of modern political Zionism began to take hold, with figures like Leon Pinsker and Theodor Herzl articulating a political solution to the "Jewish Question." Herzl's Der Judenstaat (The Jewish State) was published in 1896, and the First Zionist Congress convened in Basel in 1897—events that occurred during Rabbi Epstein's lifetime.

While Rabbi Epstein was steeped in a traditional world, largely untouched by the secular political currents of the day, his work, completed and published in the early 20th century, captures the essence of Jewish life and longing just before the full impact of modern Zionism reshaped Jewish destiny. His text, therefore, serves as a powerful bridge, demonstrating the deep, continuous, and halakhically mandated yearning for Zion that existed for millennia, providing the spiritual and historical substructure upon which the modern Zionist enterprise would be built. He represents the living tradition that carried the dream of return through generations of exile, making it not an abstract ideal, but a daily, practical religious obligation.

Actor

The actor here is Rabbi Yechiel Michel Epstein, a towering figure in Lithuanian rabbinic scholarship and one of the last great codifiers of Jewish law. He served as the Rabbi of Novardok (Navahrudak) for over 40 years, dedicating his life to teaching, writing, and guiding his community. Rabbi Epstein was known for his profound erudition, his meticulous approach to halakha, and his ability to synthesize vast amounts of rabbinic literature into clear, accessible rulings. He was a traditionalist in the truest sense, deeply committed to the continuity of Jewish law and practice, yet his work also reflects an awareness of the changing times, as he sought to make halakha relevant and understandable for the ordinary Jew.

Unlike some of his contemporaries who engaged directly with the nascent Zionist movement, Rabbi Epstein's primary focus was the internal world of Jewish law and spirituality. His "Zionism," therefore, was not political but deeply theological and halakhic. He articulated the Jewish people's unbreakable bond with the Land of Israel and Jerusalem through the lens of daily religious obligation, ensuring that the hope for redemption remained vibrant and central to Jewish consciousness. His Arukh HaShulchan, published posthumously for some sections, stands as a testament to a life dedicated to preserving and transmitting the richness of Jewish tradition at a pivotal moment in history.

Aim

Rabbi Epstein's primary aim in writing the Arukh HaShulchan was to provide a comprehensive, systematic, and practical code of Jewish law for his generation and for future generations. While the Shulchan Arukh of Rabbi Yosef Karo (16th century) was the authoritative code, centuries of subsequent rabbinic literature had accumulated, making it challenging for even learned individuals to navigate. Rabbi Epstein sought to integrate these later developments, dissenting opinions, and the reasoning behind rulings, presenting a holistic and accessible guide to Jewish practice.

Specifically, in the passage we're studying, his aim is to clarify the halakhic obligation regarding the Birkat HaMazon (Grace After Meals) and the inclusion of the "Retzei" blessing. This blessing explicitly mentions Jerusalem and the Temple, expressing a fervent prayer for their rebuilding. By meticulously detailing when and why this blessing must be recited, Rabbi Epstein reinforces a fundamental tenet of Jewish faith: the enduring, daily, and communal longing for the restoration of Jerusalem and the divine presence within it. His aim is not merely to transmit a legal detail, but to instill and cement a profound spiritual aspiration, making the hope for redemption an active, conscious part of every Jew's daily life, thereby ensuring the continuity of Jewish identity and destiny through the practice of halakha. He aims to remind us that even in exile, our hearts and prayers are inextricably bound to Zion.

Two Readings

The Arukh HaShulchan's text, articulating the ancient, daily obligation to pray for Jerusalem's rebuilding, offers a rich tapestry for interpretation, especially when viewed through the lens of modern Zionism and the existence of the State of Israel. We can approach this passage through two interconnected, yet distinct, readings: one emphasizing a covenantal, spiritual, and eschatological vision, and the other highlighting a civic imperative of peoplehood and self-determination. Both are vital for a nuanced understanding of Israel's past, present, and future.

Reading 1: The Covenantal Imperative – A Spiritual, Eschatological Vision

This reading centers on the text's explicit language of faith, longing, and prayer for the rebuilding of Jerusalem and the Beit HaMikdash (Temple). It views the Arukh HaShulchan's words as a profound articulation of a divine promise and a human responsibility rooted in an eternal covenant between God and the Jewish people. Here, Jerusalem is not merely a city; it is the spiritual heart of the world, the locus of divine presence, and the ultimate symbol of redemption.

Elaboration:

• Divine Promise and Chosenness: From this perspective, the text reinforces the belief that God chose Israel as His people and Jerusalem as His dwelling place. The Land of Israel is not just territory; it is a sacred trust, a stage upon which the covenantal drama unfolds. The return to Zion, the rebuilding of Jerusalem, and ultimately the Temple, are seen as integral parts of God's overarching plan for humanity. The Jewish people, through their unbroken chain of prayer and longing, become active partners in the anticipation of this divine fulfillment. The obligation to bless for Jerusalem, even if one hasn't eaten from its produce, underscores that this connection is not contingent on physical proximity or immediate benefit, but on an enduring, unconditional divine decree.
• Human Responsibility: Memory, Mourning, and Messianic Longing: The Arukh HaShulchan emphasizes that "the rebuilding of Jerusalem is a central pillar of our faith and longing, and it is an obligation to pray for Jerusalem's rebuilding at all times." This isn't a passive hope; it's an active spiritual engagement. Jews are commanded to remember Jerusalem's past glory and destruction, to mourn its fallen state, and to pray incessantly for its future restoration. These acts of memory and supplication are not merely symbolic; they are seen as spiritual catalysts, keeping the messianic vision alive and actively hastening its arrival. The daily recitation of Birkat HaMazon transforms a mundane act of eating into a miniature redemptive act, anchoring the grand sweep of history and eschatology in the rhythm of everyday life. This constant yearning serves as a spiritual compass, preventing assimilation and reinforcing a collective identity centered on a future redemption.
• Eschatological Hope and Universal Redemption: The ultimate vision embedded in this reading is not just about a functional city or a national home, but about the full restoration of the Beit HaMikdash and the ushering in of the Messianic Era. This is a time when God's presence will be fully manifest, when peace will reign globally, and when all nations will recognize the divine truth emanating from Jerusalem. The Arukh HaShulchan's reference to "the building of the Beit HaMikdash" explicitly points to this ultimate, supra-national goal. Modern Israel, while a significant step, is viewed through this lens as an incomplete fulfillment, a necessary precursor to a grander, more spiritual redemption that transcends political boundaries and secular achievements.
• Diaspora Perspective and Continuity: Rabbi Epstein wrote from the heart of the Diaspora, where the physical reality of Jerusalem was distant and idealized. For centuries, this covenantal longing provided meaning and resilience for Jews in exile. It allowed them to maintain a strong sense of identity, purpose, and future-oriented hope, even in the face of persecution and dispersion. The text powerfully demonstrates how halakha ensured the continuity of this longing, making it an integral part of the Jewish people's collective consciousness.
• Tensions and Nuances: While profoundly inspiring, this reading can present tensions with the realities of modern Israel. If the ultimate goal is spiritual and messianic, does a secular, political state, built through human effort and force of arms, truly align with this divine vision? Some religious streams might view modern Israel as either a "fingerprint of the Messiah" or, conversely, as a premature human intervention that risks delaying true redemption. There's also the challenge of balancing the spiritual ideal with the pragmatic needs of a modern state, potentially leading to a disconnect between the sacred aspiration and the complex, often messy, reality on the ground. This reading also implicitly grapples with the question of whether any human construction can truly fulfill a divinely promised redemption, and what our moral obligations are while we await that ultimate fulfillment.

Reading 2: The Civic Imperative – A Project of Peoplehood and Self-Determination

This reading shifts focus from the purely spiritual and eschatological to how this ancient longing translates into modern, tangible action, collective responsibility, and the realization of Jewish self-determination. While the Arukh HaShulchan's text emphasizes prayer, the historical context of its writing (the late 19th century, on the cusp of political Zionism) compels us to consider how such a deeply ingrained longing could and did manifest in concrete, nationalistic terms. This reading sees modern Israel as an active project of peoplehood, directly informed by centuries of devotional yearning.

Elaboration:

• From Prayer to Praxis: The Call to "Rebuilding": The text states "the building of Jerusalem" and even notes, "Even if one builds only a small portion of Jerusalem, it is considered a great mitzvah, for every stone added brings joy and merit." While Rabbi Epstein likely meant this in a spiritual or eschatological sense, modern Zionism took this as a literal call to physical building. The pioneers who drained swamps, built kibbutzim, established cities, and developed infrastructure saw themselves as fulfilling this ancient mitzvah of rebuilding. This reading interprets the deep, consistent prayer for "rebuilding" as the foundational emotional and spiritual fuel for the Zionist project of physically returning to and developing the Land of Israel. It's about taking agency to realize the ancient dream, to move from passive longing to active construction.
• The Foundation of Self-Determination: If a people is commanded daily, for millennia, to pray for the restoration of its national and spiritual center, this constant articulation of national identity and aspiration naturally leads to the political demand for self-determination. The Arukh HaShulchan's text, representing the collective Jewish consciousness, demonstrates that the desire for a return to Zion was not a novel 20th-century invention but a deeply ingrained, enduring national longing. Modern Zionism, therefore, is not an entirely new phenomenon but rather the political and practical manifestation of this ancient, unwavering commitment to peoplehood, land, and sovereignty. It's the realization that if we are to truly "build Jerusalem," we need the means to do so – a state, institutions, and collective agency.
• Peoplehood and Collective Responsibility (Klal Yisrael): The obligation to pray for Jerusalem is presented as a universal Jewish duty, binding upon "one" (implying any Jew) and to be done "at all times." This reinforces the idea of Klal Yisrael—the collective Jewish people—as a single entity with a shared destiny and a shared responsibility for its national home. Modern Israel, born from this collective will, serves as the embodiment of this peoplehood, a home and refuge for Jews worldwide. This reading emphasizes the civic duties that accompany nationhood: the responsibility to build a just society, to defend its borders, to foster a vibrant culture, and to ensure the well-being of all its inhabitants. It's a move from individual prayer to collective action on a national scale.
• Stewarding the Present and Shaping the Future: While the covenantal reading might focus on the ultimate, messianic Jerusalem, the civic reading grapples with the present reality of a rebuilt, yet imperfect, Jerusalem and an existing State of Israel. It posits that our responsibility now extends beyond mere longing to actively stewarding what has been built. This means engaging with the complex ethical, social, and political challenges that arise from governing a nation-state in a contested region. It demands that we strive for justice, equality, and peace for all who live in the land, recognizing the inherent tensions of building a Jewish state while respecting the rights and narratives of other peoples. The "joy and merit" in adding "every stone" takes on a civic dimension, suggesting that every act contributing to the flourishing of the city and its inhabitants, in the present, is a fulfillment of the ancient call.
• Tensions and Nuances: This reading, while crucial for understanding modern Israel, also faces its own set of tensions. It can sometimes risk secularizing or politicizing a deeply spiritual aspiration, potentially losing sight of the ethical and universalistic ideals that are also inherent in Jewish tradition. The focus on state-building and security might overshadow the importance of spiritual development or the rights of minorities. Furthermore, the complexities of land ownership, demographics, and the presence of other peoples with competing claims to Jerusalem pose significant challenges to a purely nationalistic interpretation of "rebuilding." This reading forces us to confront the inherent moral dilemmas of power and sovereignty, and the ongoing struggle to align a modern state with the highest ideals of Jewish ethics.

Bringing the Two Readings Together:

It's crucial to understand that these two readings are not mutually exclusive but rather complementary, representing different facets of a singular, enduring Jewish narrative. The civic imperative is profoundly fueled by the covenantal one; the yearning for a spiritual home provided the impetus for establishing a physical one. Modern Israel can be seen as an audacious, imperfect attempt to realize the ancient dream, a significant step on the path toward redemption, but not necessarily its full and final manifestation. The challenge for us, as heirs to this tradition, is to hold both perspectives simultaneously: to maintain the profound spiritual longing for ultimate redemption and to engage with the complex, often messy, civic responsibilities of stewarding the imperfect reality of today. Rabbi Epstein, in his profound wisdom, grounds this aspiration in daily halakha, reminding us that the deepest spiritual yearnings are meant to shape our most mundane actions, preparing us for both prayer and praxis in the continuous project of "building Jerusalem."

Civic Move

Our text, the Arukh HaShulchan, anchors the longing for Jerusalem's rebuilding in a daily, personal prayer. But how do we translate this deeply personal, covenantal aspiration into a civic move, especially in the multifaceted, often contentious, reality of contemporary Jerusalem and Israel? The tension lies in moving from a singular, Jewish prayer for our Jerusalem to a shared responsibility for a city that is sacred to multiple faiths and home to diverse peoples.

Proposed Civic Move: "Shared Sacred Space" – Cultivating a Multivocal Vision for Jerusalem's Flourishing

The core of this move is to foster dialogue and collaborative action around the future of Jerusalem, acknowledging its profound significance to Jews, Muslims, and Christians, as well as its identity as a living city for all its residents. This is not about negotiating political solutions, which are often intractable, but about building understanding, respect, and shared responsibility for the city's well-being and the peaceful coexistence of its inhabitants.

Why this is "Civic": While the Arukh HaShulchan focuses on a Jewish religious obligation, the act of "rebuilding Jerusalem" has undeniable civic implications. A rebuilt Jerusalem, in our current reality, is a city with diverse populations, multiple holy sites, and complex needs. A true "building" of Jerusalem, both physically and socially, must account for all its residents and all its narratives. This civic move seeks to translate the ancient Jewish yearning for Jerusalem's flourishing into a contemporary, inclusive framework for shared responsibility, moving beyond a purely sectarian vision to one that embraces the city's diverse sacredness and its human needs.

Practical Steps for Implementation:

1. Interfaith/Intra-Communal Text Study & Dialogue Series: "Jerusalem: Our Shared Heart"

• Objective: To deepen understanding of the profound spiritual connections various communities have to Jerusalem, moving beyond political rhetoric to the deeply human and theological roots of attachment.
• Methodology: Organize a series of structured dialogue sessions (e.g., 4-6 sessions) bringing together diverse participants—Jewish, Muslim, Christian, and secular voices—from both within and outside Israel.
  • Textual Foundation: Each session would begin with a primary text from a different tradition expressing longing, connection, or a vision for Jerusalem. For Jews, we would use the Arukh HaShulchan and other sources (e.g., Psalms, medieval piyyutim, modern Israeli poetry). For Muslims, passages from the Quran (e.g., Al-Isra), Hadith, and historical writings. For Christians, excerpts from the Gospels, Revelation, and early Church Fathers. Secular voices could bring historical accounts, urban planning visions, or personal narratives.
  • Guided Discussion: Facilitate discussion not on whose claim is "right," but on "What does this text reveal about your community's deep longing for Jerusalem? How does it envision the city's ideal future? What responsibilities does this connection imply?"
  • Focus on Shared Values: Encourage participants to identify overlapping values and aspirations for Jerusalem: peace, justice, accessibility, beauty, sanctity, safety, vibrant culture, economic opportunity, respect for heritage.

2. "Building Bridges, Not Walls" – Identifying Shared Civic Projects

• Objective: To move from abstract dialogue to concrete, tangible acts of shared responsibility for Jerusalem's present well-being.
• Methodology: Following the text study, convene a working group focused on identifying and supporting non-political, practical civic initiatives within Jerusalem that benefit all residents, regardless of background.
  • Project Identification: Brainstorm projects that address common urban needs: e.g., community gardens in shared neighborhoods, beautification projects for public spaces accessible to all, shared cultural events celebrating diverse traditions, initiatives supporting vulnerable populations (e.g., food banks, youth programs, elder care) across different communities, environmental sustainability efforts.
  • Partnership Building: Connect with existing grassroots organizations in Jerusalem that are already doing this work on the ground and seek to amplify their efforts. Collaborate with local municipal departments where appropriate.
  • Resource Mobilization: Encourage participants to contribute time, skills, or resources to these identified projects. This transforms the intellectual and spiritual engagement into tangible support for the city's present and future.
  • Connecting to Arukh HaShulchan: This step directly echoes the Arukh HaShulchan's words: "Even if one builds only a small portion of Jerusalem, it is considered a great mitzvah, for every stone added brings joy and merit." This civic move interprets "building" not just as physical construction but as the construction of social fabric, trust, and shared well-being. Every small act of cooperation, every shared project, adds a "stone" to a more just and flourishing Jerusalem for all its inhabitants.

This "Shared Sacred Space" initiative acknowledges the deep Jewish connection to Jerusalem, as articulated by the Arukh HaShulchan, but then expands the sense of responsibility to embrace the city's complex, pluralistic reality. It's a move to "build Jerusalem" in a way that is ethically robust, compassionate, and future-minded, demonstrating that a strong spine and an open heart are not mutually exclusive but are, in fact, essential for the city's true redemption. It's an act of tikkun (repair), seeking to mend some of the fractures in a contested reality, through understanding and shared purpose.

Takeaway

Our journey through the Arukh HaShulchan reminds us that the deep, continuous thread of Jewish longing for Zion is not merely a historical artifact, but a living, animating force that shaped and continues to inform modern Israel. Rabbi Epstein, standing at the precipice of a new era, codified a yearning so profound that it wove the aspiration for Jerusalem's rebuilding into the very fabric of daily life, transforming the mundane act of eating into a moment of cosmic prayer and national destiny. This text underscores that Zionism, at its heart, is an expression of an ancient, covenantal peoplehood, bound to a specific land and a universal mission.

We’ve explored two lenses for this text: the covenantal imperative, which sees Jerusalem as the spiritual center and the ultimate locus of messianic redemption, sustained by centuries of prayer and longing; and the civic imperative, which translates this spiritual yearning into a concrete project of self-determination, physical building, and collective responsibility in the modern era. Neither reading fully encompasses the complexity, but together, they reveal the profound spiritual foundations and the urgent practical demands that define our relationship with Israel.

The State of Israel today, with all its triumphs and tribulations, is the most tangible, yet incomplete, manifestation of this two-thousand-year-old dream. It is a place where prayer meets politics, where ancient visions clash with contemporary realities, and where the call to "build Jerusalem" demands not only spiritual devotion but also ethical action and profound compassion.

Our civic move, "Shared Sacred Space," is an invitation to engage with this complexity. It acknowledges that to truly "build Jerusalem" today means to build it not just for one people, but with a deep understanding and respect for all who call it holy and home. It means transitioning from a singular prayer to a shared responsibility, from longing to active stewardship, from an idealized vision to a commitment to justice, dignity, and flourishing for all its inhabitants.

Let us carry forward the spirit of the Arukh HaShulchan: to understand the historical and spiritual roots of our connection, to grapple with the complexities and imperfections of its modern manifestation, and to act with integrity, justice, and compassion in its present and future. Our daily lives, our conversations, our choices—they all have resonance. Just as the simple act of blessing after a meal connected our ancestors to the grand narrative of redemption, so too can our informed engagement and responsible actions today contribute to the ongoing, sacred project of "building Jerusalem"—not just with stones and mortar, but with shared understanding, human connection, and an unwavering commitment to a hopeful future for all. The dream endures, and so does our responsibility.