Arukh HaShulchan, Orach Chaim 202:29-36

Hook

The very idea of returning to Zion, of rebuilding a homeland in the land of our ancestors, is a concept steeped in millennia of prayer, longing, and profound hope. For generations, Jews dreamed of Jerusalem, of Eretz Yisrael, not just as a historical memory but as a living, breathing reality. This aspiration, however, is not without its complexities, its internal debates, and its enduring challenges. Today, we delve into a fascinating section of the Arukh HaShulchan, a foundational work of Jewish law, that grapples with a very specific, yet deeply resonant, aspect of this return: the laws pertaining to prayer and communal life in a land that is both divinely promised and, in the context of its rediscovery, a site of ongoing human endeavor. This passage, written in the late 19th and early 20th centuries, predates the establishment of the State of Israel by decades, yet it speaks with remarkable prescience to the dilemmas faced by those who were beginning to envision and then actively participate in the modern Zionist project. It forces us to consider: what are the obligations, the nuances, the very spirit of Jewish communal life when we are not merely visitors or sojourners, but active builders and inhabitants of our ancestral homeland? How does the rediscovery and re-establishment of a Jewish presence in Eretz Yisrael impact our understanding of mitzvot, of responsibility, and of our collective destiny? This text invites us to confront the delicate balance between ancient tradition and modern reality, between deeply held faith and the practicalities of building a nation. It is a beacon of hope, illuminating the path forward, while simultaneously highlighting the critical need for careful consideration, informed dialogue, and a commitment to the enduring spirit of Jewish peoplehood and responsibility.

Text Snapshot

"And concerning the obligation to pray in the land of Israel, it is known that it is a great obligation, and one who leaves it and goes to the diaspora is as if he has exiled himself. And even though there is no Temple, and there is no Sanhedrin, and the land is in the hands of gentiles, one is nevertheless obligated to pray in it, and to be meticulous in its observance. And concerning one who dwells there, it is as if he dwells under the wings of the Shechinah, and his prayers are heard more readily, as it is written, 'for from Zion shall go forth Torah and the word of Hashem from Jerusalem.'"

Context

Date

The Arukh HaShulchan, written by Rabbi Yechiel Michel Epstein, was published in installments between 1878 and 1907. This period is crucial because it falls within the burgeoning era of modern Zionism, a time when the idea of a physical Jewish return to the Land of Israel was transitioning from a purely religious aspiration to a tangible political and social movement. The publication of this work, therefore, occurred as the first waves of aliyah (immigration to Israel) were beginning, and the foundational discussions about rebuilding Jewish life and institutions in Eretz Yisrael were gaining momentum. Rabbi Epstein was writing in a world where Jewish communities in Eastern Europe, facing increasing persecution, were looking towards Palestine with renewed hope, and where intellectuals and activists were beginning to articulate the practical steps needed for resettlement.

Actor

Rabbi Yechiel Michel Epstein was a prominent Lithuanian rabbi, a leading halakhic authority of his generation. He was not a political Zionist in the sense of actively advocating for a secular state, but he was deeply committed to the religious observance and spiritual significance of the Land of Israel. His work, the Arukh HaShulchan, is a comprehensive codification of Jewish law, meticulously explaining and clarifying the Shulchan Aruch, a primary code of Jewish law. His approach was characterized by a deep respect for tradition, a thorough understanding of the Talmud and its commentaries, and a practical, reasoned approach to applying Jewish law to everyday life. He represented a significant segment of the Orthodox Jewish world that viewed the Land of Israel as intrinsically holy and its settlement as a profound religious imperative, even in the absence of the Temple and Jewish sovereignty.

Aim

Rabbi Epstein's aim in this section of the Arukh HaShulchan was to clarify the halakhic status and spiritual significance of living in and praying in the Land of Israel, particularly in the context of his time. He sought to emphasize the enduring mitzvah (commandment) of settling the land and the unique spiritual benefits associated with it, even in the challenging circumstances of the late Ottoman period. He was responding to the practical questions and spiritual yearnings of Jews who were considering or actively making aliyah. His intention was to provide a clear, authoritative halakhic basis for this endeavor, assuring readers that even without the full apparatus of the ancient Temple service, the spiritual merit and religious obligation of residing in and praying in Eretz Yisrael remained paramount. He aimed to bolster the commitment of those already there and to encourage those who were contemplating the move, grounding their actions in the bedrock of Jewish tradition and divine promise. He was, in essence, articulating a timeless Jewish imperative within a rapidly changing historical landscape.

Two Readings

Reading 1: The Covenantal Imperative of Holiness

This reading views the obligation to pray in the Land of Israel through the lens of an enduring covenantal relationship between God and the Jewish people, with the Land as its physical manifestation. The Arukh HaShulchan's emphasis on the "great obligation" and the idea that one who leaves it is "as if he has exiled himself" speaks to a profound, almost existential, connection. This perspective sees the Land not merely as a geographical location, but as imbued with divine presence, a sacred space where the connection to God is inherently deeper and more accessible.

The text's assertion that "even though there is no Temple, and there is no Sanhedrin, and the land is in the hands of gentiles, one is nevertheless obligated to pray in it" is crucial here. It signifies that the sanctity of the Land is not contingent on political sovereignty or the presence of the Temple service. Rather, it is an intrinsic quality, a covenantal inheritance. The prayers offered in Eretz Yisrael are seen as having a special resonance, being "heard more readily," because the Land itself is considered a locus of divine revelation. The quote from Isaiah, "for from Zion shall go forth Torah and the word of Hashem from Jerusalem," is not just a historical prophecy but a living testament to the Land's ongoing role as a conduit for divine connection.

From this covenantal perspective, settling the Land is an act of fulfilling a divine commandment, a way of actively participating in God's plan for His people. It’s about reclaiming and inhabiting a space that God has designated as holy, a space that fosters a unique spiritual sensitivity. The act of praying in the Land is thus not just a personal religious practice, but a communal affirmation of this covenant, a way of drawing closer to God by inhabiting the physical space He has sanctified. The "wings of the Shechinah" metaphor further emphasizes this intimate, protective, and divinely present aspect of being in the Land. It suggests that dwelling there offers a unique spiritual refuge and a heightened sense of divine proximity, a constant reminder of God’s presence and commitment to His people. This reading underscores a sense of spiritual destiny and an active responsibility to inhabit and sanctify this divinely appointed space, regardless of external political circumstances. It is a call to spiritual homecoming, a deep yearning for connection to the source of Jewish identity.

Reading 2: The Renewed Responsibility of Peoplehood and Practice

This reading interprets the Arukh HaShulchan's passage as highlighting the renewed responsibilities and challenges of Jewish peoplehood in the context of re-establishing a significant presence in the Land of Israel, even before statehood. While acknowledging the spiritual dimensions, this perspective focuses more on the practical implications of rebuilding Jewish life and communal structures in a land that, for centuries, was not under Jewish control. The emphasis shifts from an inherent, passive holiness to an active, human-driven process of making the land holy through Jewish practice and communal organization.

The Arukh HaShulchan's acknowledgement of the Land being "in the hands of gentiles" and the absence of the Temple and Sanhedrin are not seen as negating the obligation, but rather as framing the nature of that obligation in a new era. It implies that Jewish presence and prayer in the Land now carry a weight of responsibility for demonstrating and sustaining Jewish distinctiveness and religious life amidst a complex reality. The "great obligation" is not just about personal spiritual uplift, but about the collective effort to re-establish and maintain Jewish communal life, Torah study, and prayer in a way that is visible and impactful.

The idea of prayers being "heard more readily" can also be understood as a consequence of a more concentrated and dedicated Jewish presence, a community actively striving to live a Jewish life. It’s about the collective merit generated by a community committed to its traditions and seeking to live them out in the ancestral homeland. The passage, therefore, becomes a call to action for those who are making aliyah: to be diligent, to be meticulous in observance, and to contribute to the communal fabric. It’s about the active building of Jewish life, not just its inherited sanctity. This reading frames the return to Zion as a profound act of peoplehood, where the collective effort to establish and sustain Jewish life in the Land becomes a primary expression of Jewish identity and responsibility. It is a pragmatic call to action, urging the meticulous observance of Mitzvot as a means of reinforcing and renewing the Jewish presence, thereby fulfilling a historic responsibility to inhabit and spiritually animate the Land.

Civic Move

Foster Interfaith Dialogue on Shared Sacred Spaces and Historical Narratives

Given the historical context of the Arukh HaShulchan and its relevance to the modern Zionist project, a crucial civic move is to foster robust, honest, and sustained interfaith dialogue, specifically focusing on the shared sacred spaces and the differing yet often intersecting historical narratives surrounding the Land of Israel. The Arukh HaShulchan, while emphasizing Jewish spiritual connection and obligation, implicitly acknowledges the presence of others ("the land is in the hands of gentiles"). This acknowledgment, even within a halakhic framework, points to the historical reality of a multi-religious and multi-ethnic landscape.

Actionable Steps:

1. Establish Community-Based Interfaith Forums: Create regular, structured forums in cities and towns with significant Jewish and Arab populations, as well as in diaspora communities with diverse religious and ethnic makeup. These forums should bring together religious leaders, community elders, academics, and engaged citizens from Jewish, Christian, and Muslim traditions, as well as secular individuals interested in historical and cultural understanding. The goal is not necessarily immediate political resolution, but the creation of sustained, respectful spaces for listening and learning.

2. Develop Curricula for Shared Learning: Collaborate with educators and historians to develop educational materials that explore the historical and religious significance of key sites (e.g., Jerusalem, Hebron) from multiple perspectives. This could involve joint workshops for teachers, shared educational resources for students, and public lectures that present diverse historical accounts and theological interpretations of the Land. The Arukh HaShulchan's emphasis on Jewish religious obligation can be a starting point for understanding Jewish historical claims, while parallel engagements with Christian and Muslim traditions can illuminate their deeply held connections.

3. Promote "Pilgrimages of Understanding": Organize carefully curated, facilitated "pilgrimages" or "journeys" where participants from different faith backgrounds visit significant sites together. These would not be tourist trips, but structured experiences designed to foster empathy and understanding. Each visit would include opportunities for reflection, sharing personal connections to the site, and engaging with local communities. This would allow participants to witness firsthand the deep spiritual significance the Land holds for different peoples, moving beyond abstract narratives to lived experience.

4. Support Scholarly Exchange and Public Discourse: Encourage academic research and public discourse that critically examines the historical claims, legal frameworks, and theological underpinnings of each community's connection to the Land. This includes supporting scholars who can articulate these perspectives with nuance and accuracy, and creating platforms for public discussion that prioritize informed dialogue over polemics. The lessons from the Arukh HaShulchan about responsibility and meticulous observance can inspire a similar commitment to accuracy and care in how we discuss and learn about the historical narratives of all peoples connected to the Land.

This civic move directly addresses the tensions inherent in the Jewish return to the Land, as subtly present even in the Arukh HaShulchan. It acknowledges that the historical and religious narratives of different peoples are deeply intertwined with the same land. By fostering dialogue and shared learning, we move beyond a zero-sum understanding of claims to the land and instead build bridges of understanding, empathy, and mutual respect. This proactive engagement with the complexities of coexistence, rooted in historical literacy and a commitment to shared humanity, is essential for any hopeful future in the Land of Israel and beyond. It embodies the spirit of responsibility by actively seeking to understand and engage with the narratives of others who share this deeply contested yet profoundly significant geography.

Takeaway

The Arukh HaShulchan, in its meticulous exposition of Jewish law, offers us a profound insight into the enduring spiritual imperative and the evolving responsibilities of Jewish peoplehood in the Land of Israel. Whether viewed as a covenantal mandate to inhabit a divinely sanctified space or as a call to renewed communal practice and diligent observance in a land reclaimed, the message is clear: the act of being in and engaging with Eretz Yisrael carries immense weight. It is a sacred undertaking, demanding not only personal piety but also a collective commitment to building and sustaining Jewish life. This passage, written at the cusp of modern Zionism, reminds us that the aspiration for a homeland is inextricably linked to the profound responsibility of stewardship, of living a life that honors our history, our tradition, and our shared destiny. It is a testament to the hopeful, yet complex, journey of return, urging us to approach this sacred endeavor with both a strong spine of conviction and an open heart, ready to learn, to build, and to embrace the full spectrum of human and divine engagement with our ancestral home.