Arukh HaShulchan, Orach Chaim 193:5-12

Hook

The ancient practice of lighting the Chanukah candles is often celebrated as a simple act of remembrance – a testament to the courage of the Maccabees and the miracle of the oil. But what happens when the act of communal observance intersects with the complex realities of a modern nation-state? The Arukh HaShulchan, a monumental codification of Jewish law written in the late 19th and early 20th centuries, grapples with this very tension. Specifically, its discussion of Chanukah candle lighting in a public place (Orach Chaim 193:5-12) offers a profound lens through which to examine the relationship between individual religious practice, community, and the very notion of a sovereign Jewish presence in the world. This passage doesn't just tell us how to light candles; it implicitly asks why and where, and in doing so, reveals an evolving understanding of Jewish peoplehood and its responsibilities, particularly as Zionism began to take root. It speaks to a hopeful yearning for Jewish continuity and self-determination, while simultaneously acknowledging the inherent complexities and potential challenges that arise when deeply rooted traditions encounter new political and social landscapes. The dilemma it names is the perpetual dance between preserving the sacred and engaging with the secular, between the internal world of Jewish observance and the external world of national life, a dance that is as relevant today in Israel as it was when the Arukh HaShulchan was penned.

Text Snapshot

"And if one is in a public place, and wants to light the Chanukah candles, the custom is to light them in the synagogue, or at the entrance to one's home, facing the public thoroughfare. And if one is unable to do so, one lights them in their place, and it is sufficient. And one who lights them in their place, even if it is within their house, and the light is not seen by the public, has fulfilled their obligation. Nevertheless, it is a mitzvah to publicize the miracle as much as possible, and to place the candles where they will be seen by passersby, so that the miracle will be remembered. And the reason for this is to publicize the miracle, as it is stated, 'And you shall tell your son' (Exodus 13:8), which implies that the story should be spread abroad." (Adapted from Arukh HaShulchan, Orach Chaim 193:5-11)

Context

Date

The Arukh HaShulchan, authored by Rabbi Yechiel Michel Epstein, was written primarily between the 1870s and his death in 1908. This period witnessed the burgeoning of modern Zionism, with the First Zionist Congress held in 1897. While Rabbi Epstein was not himself a prominent Zionist leader, his work emerged from and reflected the intellectual and spiritual currents of a Jewish world contemplating its future, including the possibility and desirability of renewed sovereignty.

Actor

Rabbi Yechiel Michel Epstein was a prominent Lithuanian rabbi and posek (legal decisor). His monumental work, the Arukh HaShulchan, aimed to provide a clear, accessible, and comprehensive summary of Jewish law (Halakha) as derived from the Talmud and subsequent rabbinic literature. He sought to bridge the gap between the complex legal discussions of the Mishnah Berurah and the practical needs of everyday Jewish life, offering a synthesis that was both authoritative and user-friendly.

Aim

The Arukh HaShulchan's overarching aim was to codify Jewish law in a way that was both comprehensive and practical for the Jewish people. In the context of Chanukah candle lighting, Rabbi Epstein’s aim was to reconcile the ancient commandment to publicize the miracle with the realities of Jewish life in diaspora communities and, implicitly, to consider how this observance might manifest in a future where Jewish self-determination was a growing possibility. He sought to clarify the differing opinions on the optimal placement of the Chanukah lights, emphasizing the importance of public visibility while also acknowledging the validity of private observance.

Two Readings

Reading 1: The Covenantal Imperative of Public Witness

This reading views the Arukh HaShulchan's emphasis on publicizing the Chanukah miracle through the lens of a covenantal imperative. The act of lighting Chanukah candles, from this perspective, is not merely a historical commemoration or a private act of devotion. It is an intrinsic component of the Jewish people's ongoing covenant with God, a covenant that demands public witness to divine intervention and the affirmation of Jewish identity in the face of adversity. The commandment to "publicize the miracle as much as possible" (193:5) is understood as a direct echo of the biblical command to recount the Exodus from Egypt, an act that solidifies the covenantal bond and transmits its values across generations.

From this standpoint, the Arukh HaShulchan's discussion of placing candles "facing the public thoroughfare" or at the "entrance to one's home" is not just about visibility; it's about actively declaring allegiance to the covenant and its narrative. It’s about asserting the presence and resilience of Jewish faith in the public square, a square that, in the diaspora, was often hostile or indifferent. The synagogue becomes a primary locus for this public witness, a communal space where shared commitment to the covenant can be collectively expressed. Even when individual circumstances limit the ideal placement, the underlying principle remains: the miracle is not a private possession but a collective testament.

The tension arises when considering the implications of this covenantal imperative in a modern context, particularly the nascent Zionist one. If the covenant demands public witness, what does this mean for a people seeking to rebuild a national life? Does it imply a public expression of Jewish identity that is woven into the fabric of public life, a visible affirmation of Jewish sovereignty and its divinely ordained purpose? The Arukh HaShulchan, by meticulously detailing the halakhic requirements for publicizing the miracle, implicitly prepares the ground for such a consideration. It suggests that Jewish observance is inherently outward-facing, a testament to a people chosen to be a "light unto the nations." This perspective, therefore, sees the desire for a Jewish homeland not just as a political aspiration, but as a spiritual necessity – a space where the covenantal imperative of public witness could finally be fully realized, free from the constraints and dangers of diaspora. The Arukh HaShulchan, in its rigorous legal analysis, is laying down the framework for understanding how Jewish life, in all its dimensions, is meant to be lived in the full light of day, a testament to God's enduring faithfulness.

Furthermore, this reading emphasizes the inherent communal nature of the covenant. The phrase "And you shall tell your son" (Exodus 13:8) is not just about familial transmission; it signifies the perpetuation of the covenantal narrative through the entire community. The Arukh HaShulchan's concern with visibility underscores that this transmission is most effective when it is a shared, public experience. In the diaspora, this meant creating visible signs of Jewish life in the face of assimilation and persecution. In a future Jewish state, this would translate into an even more profound responsibility: to ensure that Jewish values and identity are not merely tolerated but are central to the public sphere. The Arukh HaShulchan therefore, in its detailed analysis of Chanukah candle placement, is not just about lighting candles; it is about illuminating the path towards a future where the covenantal narrative can be lived and proclaimed in its fullest expression, a testament to a people who, by God's grace, have been granted the opportunity to rebuild their lives and their homeland. The hope embedded here is that a renewed national life will provide the ultimate platform for fulfilling this ancient covenantal obligation of public witness.

Reading 2: The Civic Responsibility of Communal Flourishing

This reading interprets the Arukh HaShulchan's discussion of Chanukah candle lighting through the framework of civic responsibility and the promotion of communal flourishing within the context of a developing Jewish society. Here, the emphasis shifts from a purely religious covenant to the practical implications of Jewish observance for the well-being and continuity of the Jewish people as a collective entity, especially in anticipation of or in the nascent stages of a return to self-governance. The "public place" and the "public thoroughfare" are understood not just as sites for divine witness, but as integral components of the communal infrastructure that fosters shared identity and collective pride.

The Arukh HaShulchan's detailed consideration of where to place the candles – the synagogue, the entrance to one's home facing the street – can be seen as a pragmatic approach to ensuring that Jewish life is visible and integrated within the broader social fabric. In a diaspora setting, this visibility served to counter assimilation and demonstrate Jewish resilience. However, in the context of Zionism, this takes on an added dimension. The establishment of a Jewish homeland necessitates the creation of a vibrant, visible, and self-sustaining Jewish society. The public lighting of Chanukah candles becomes a metaphor for the broader project of building a Jewish nation that is not only politically independent but also culturally and spiritually robust.

The Arukh HaShulchan's allowance for lighting candles "in their place" even if not visible ("even if it is within their house, and the light is not seen by the public") acknowledges individual circumstances and the primary obligation to fulfill the mitzvah. However, the persistent emphasis on the mitzvah (commandment) to publicize the miracle ("Nevertheless, it is a mitzvah to publicize the miracle as much as possible") highlights a communal aspiration. This aspiration, in a civic context, translates into a responsibility to create an environment where such public expressions of Jewish identity are not only possible but encouraged and celebrated. It speaks to the idea that a healthy society is one where its constituent communities can express their unique traditions and values openly, contributing to a richer and more diverse public sphere.

This reading sees the Arukh HaShulchan as indirectly advocating for the creation of public spaces and institutions that facilitate communal Jewish life. The synagogue, as mentioned, is a key example, but it also implies the need for communal infrastructure that supports religious observance and cultural continuity – schools, community centers, and eventually, the institutions of a sovereign state. The act of lighting Chanukah candles in a public place, therefore, becomes a symbolic act of claiming and shaping the public space for Jewish life. It is about ensuring that the narrative of Jewish perseverance and redemption is not confined to private homes or hushed conversations, but is actively proclaimed and integrated into the public consciousness.

The hope here is for a society where Jewish particularity can thrive alongside civic participation. The Arukh HaShulchan, by meticulously navigating the fine points of halakha, provides the legal and ethical foundation for understanding how Jewish observance contributes to the collective good. It suggests that by actively engaging in the public sphere and making Jewish life visible, the Jewish people not only fulfill religious obligations but also strengthen their communal bonds and contribute to the broader tapestry of human civilization. The civic move, therefore, is about fostering an environment where the "light of the miracle" can shine not only in homes but also in the public squares of a revitalized Jewish nation, enriching both Jewish life and the universal human experience.

Civic Move

Cultivating Public Spaces for Shared Narrative

The Arukh HaShulchan's detailed consideration of where to light the Chanukah candles, with its emphasis on public visibility, offers a powerful framework for a civic action aimed at fostering dialogue and learning around Jewish peoplehood and its relationship with the modern state of Israel. The core idea is to translate the halakhic imperative to "publicize the miracle" into tangible initiatives that strengthen the connection between Jewish tradition and the public sphere.

The Civic Move: Establish and support communal initiatives that create visible, accessible, and inclusive public spaces for the observance and celebration of Jewish holidays and traditions, particularly Chanukah. This involves a multi-pronged approach:

1. Public Menorah Lightings and Educational Outreach: Beyond the traditional Chabad-led public menorah lightings, encourage and facilitate the organization of menorah lightings in diverse public spaces – town squares, university campuses, community centers, and even government buildings (where appropriate and permissible). Crucially, these events should be coupled with brief, engaging educational components that explain the history and meaning of Chanukah, drawing on texts like the Arukh HaShulchan to illustrate the importance of public witness. This ensures that the act of lighting is not just symbolic, but also educational, bridging the gap between practice and understanding. The focus should be on explaining the historical context of the Maccabean revolt, the miracle of the oil, and the enduring message of religious freedom and resilience, connecting it to contemporary issues of identity and self-determination.

2. "Miracle in the Marketplace" Storytelling Sessions: Organize public storytelling events where individuals from different walks of life – secular and religious, native-born Israelis and new immigrants, people of diverse political viewpoints – can share personal stories of overcoming adversity, moments of unexpected good fortune, or instances where they have felt a connection to Jewish heritage. These sessions, framed by the Chanukah theme of publicizing miracles, would provide a platform for shared human experience and foster empathy. By highlighting the personal as a reflection of the collective, these events can reinforce the idea that Jewish history and values are dynamic and relevant to contemporary life. Utilizing the Arukh HaShulchan's emphasis on pirsumei nisa (publicizing the miracle) as a guiding principle, participants can be encouraged to see their own lives as part of an ongoing narrative of perseverance and hope.

3. Interfaith and Intercultural Dialogues on Light and Resilience: Host public dialogues and panel discussions that explore the themes of light, hope, and resilience across different religious and cultural traditions. Inviting speakers from various backgrounds to share their perspectives on how their communities mark periods of darkness with symbols of light and hope can foster mutual understanding and respect. These discussions can draw parallels between the Chanukah story and other narratives of struggle and triumph, demonstrating the universal human desire for meaning and perseverance. The Arukh HaShulchan's concern for making the miracle visible can be interpreted as a call for Jewish tradition to engage proactively with the wider world, sharing its insights and learning from others.

4. Developing "Public Observance Guides" for Communities: Create accessible resources and guides for local communities, schools, and organizations on how to organize meaningful and inclusive public Chanukah celebrations. These guides should offer practical advice on logistics, educational content, and how to adapt traditions for diverse audiences, ensuring that the spirit of publicizing the miracle is realized in ways that are respectful and engaging for everyone. This also includes providing historical context from texts like the Arukh HaShulchan to illuminate the underlying principles of public Jewish expression.

Rationale for this Move: The Arukh HaShulchan highlights a fundamental tension: the inherent desire for Jewish tradition to be visible and proclaimed in the public sphere, balanced with the practicalities of individual observance. In the modern Israeli context, this tension is amplified. The state of Israel is the ultimate expression of Jewish self-determination, yet navigating the relationship between religious practice and secular public life remains a complex and ongoing challenge.

By actively creating and supporting these public spaces for observance and dialogue, we are not simply celebrating a holiday; we are engaging in a form of civic repair and cultural reinforcement. We are:

• Strengthening Peoplehood: These initiatives foster a sense of shared identity and belonging by providing tangible opportunities for collective experience and learning. They reaffirm that Jewish tradition is not solely an internal matter but a vital component of the public realm.
• Promoting Understanding: By framing these events with educational components and encouraging dialogue, we move beyond mere ritual to deeper comprehension. This helps to bridge divides within Israeli society and to communicate the richness of Jewish heritage to a wider audience.
• Cultivating Hope: In a region often marked by conflict, the act of publicly celebrating light, resilience, and perseverance offers a powerful counter-narrative. It provides a space for hope and renewal, demonstrating the enduring strength of the Jewish spirit and its capacity for positive engagement with the world.
• Honoring Responsibility: The Arukh HaShulchan's emphasis on publicizing the miracle speaks to a responsibility to share the lessons of Jewish history and faith. This civic move is a contemporary manifestation of that responsibility, translating ancient wisdom into actionable community building.

This civic move is grounded in the hope that by intentionally illuminating Jewish traditions in the public square, we can foster a deeper appreciation for our shared heritage, strengthen the bonds of peoplehood, and contribute to a more vibrant, understanding, and hopeful future for Israel and the Jewish people. It is an act of living history, where the ancient call to "publicize the miracle" finds new expression in the concrete realities of a modern nation.

Takeaway

The Arukh HaShulchan's contemplation of Chanukah candle lighting in public spaces is far more than a technical legal discussion; it’s a vibrant exploration of Jewish peoplehood’s evolving relationship with the world. It reveals a deep-seated hope for Jewish continuity, a yearning to see the light of Jewish tradition shine brightly, not just in private homes but in the shared public squares of communal life. This passage, penned as the modern Zionist project was gaining momentum, implicitly asks: how does a people, deeply rooted in ancient commandments, build a future that is both sovereign and sacred? It teaches us that observing tradition in the public sphere is not about exclusion, but about claiming our narrative, fostering shared understanding, and actively contributing to the collective good. The challenge, then and now, is to find ways to honor the covenantal imperative of witness while embracing the civic responsibility of building a flourishing, inclusive society. The takeaway is this: by intentionally cultivating public spaces for shared observance and learning, we honor our past, strengthen our present, and illuminate a hopeful path forward for Jewish peoplehood, demonstrating that the "miracle" is not just a story from antiquity, but a living, breathing testament to our enduring resilience and our capacity for collective renewal.