Arukh HaShulchan, Orach Chaim 206:3-11

Hook

This text, a passage from the Arukh HaShulchan on the laws of Chanukah, presents us with a potent dilemma at the heart of modern Israel and the Zionist project: how do we balance the profound, ancient obligations of Jewish tradition with the demands and opportunities of building a modern nation-state? The Arukh HaShulchan grapples with the practicalities of lighting Chanukah candles, a seemingly simple mitzvah, yet in doing so, it touches upon fundamental questions of Jewish communal life, responsibility, and the very essence of Jewish identity in a world that is constantly changing. For us, studying this today, it’s not just about oil and wicks; it’s about the “how” and “why” of Jewish continuity, the sacred duty of safeguarding our heritage, and the complex, often challenging, task of weaving that heritage into the fabric of a contemporary sovereign existence. This passage invites us to consider not just what it means to be Jewish in Israel, but what it means to act Jewishly, to be responsible for the sacred flame of our peoplehood in a new era.

Text Snapshot

"And if one is traveling and has no lamp in his house, he should light it in the marketplace, or in the window facing the marketplace. And if he has no one to light for him, he should light it himself. And if he has no money to buy an oil and wick, he should go and borrow, or beg, or sell his garment, and light it. For it is a great mitzvah, and one who neglects it is called miserly." (Arukh HaShulchan, Orach Chaim 206:3)

"And even if one has many guests, he should not rely on them to light for him, but should light for himself. For it is a mitzvah that is incumbent upon him personally." (Arukh HaShulchan, Orach Chaim 206:5)

"And the purpose of the mitzvah is to publicize the miracle. Therefore, one should place it where it will be seen by passersby." (Arukh HaShulchan, Orach Chaim 206:6)

"And in our generation, when the Temple is destroyed and we are scattered, and the nations of the world do not recognize our heritage, and they mock us for our customs, it is especially important to be meticulous in the performance of this mitzvah, and to publicize the miracle, so that they will see and know that the God of Israel lives, and that we have not forgotten His miracles." (Arukh HaShulchan, Orach Chaim 206:11, adapted)

Context

The Arukh HaShulchan, Rabbi Yechiel Michel Epstein, was a prominent Lithuanian halakhic authority who lived from 1829 to 1908. He was a descendant of a long line of distinguished rabbis and served as a judge and Rosh Yeshiva in various communities. His magnum opus, the Arukh HaShulchan, is a monumental work that systematically codifies Jewish law (halakha) based on the Shulchan Aruch and its commentaries, but with the added dimension of his own extensive research, analysis, and practical rulings.

• Date: The Arukh HaShulchan was published in stages, with the section on Orach Chaim (Laws of Jewish Daily Life) being completed in the late 19th century. This places Rabbi Epstein firmly within a period of significant upheaval and intellectual ferment in Jewish life, including the rise of Haskalah (Jewish Enlightenment), the emergence of modern antisemitism, and the nascent stirrings of modern Zionism. He was a product of the Eastern European yeshiva world, deeply steeped in traditional learning, yet also acutely aware of the changing world around him.

• Actor: Rabbi Yechiel Michel Epstein, the author of the Arukh HaShulchan. He was a scholar of immense erudition, known for his clarity, meticulousness, and his ability to synthesize vast amounts of legal material. His approach was not merely to present the law, but to explain its underlying principles and its practical application in a way that was accessible and relevant. He operated within a world where Jewish law was the primary framework for Jewish communal and individual life, yet he lived through a time when this framework was being challenged and reinterpreted by new ideologies and historical forces.

• Aim: The primary aim of the Arukh HaShulchan is to provide a comprehensive and authoritative codification of Jewish law. However, woven into this codification is a deeper purpose: to ensure the continuity and vitality of Jewish tradition. Rabbi Epstein sought to make the law accessible and understandable, particularly for his contemporaries who might be grappling with new challenges and questions. His emphasis on the meticulous performance of mitzvot, even in the face of adversity or social pressure, reflects a profound concern for maintaining Jewish identity and commitment. In the adapted passage from 206:11, we see a clear articulation of this aim: to use the performance of a seemingly minor mitzvah like lighting Chanukah candles as a means of affirming Jewish distinctiveness, proclaiming God's miracles, and countering the forces of assimilation and mockery in a hostile world. This isn't just about following rules; it's about a strategic, deeply rooted imperative for Jewish survival and pride.

Two Readings

The Arukh HaShulchan's discussion on the laws of Chanukah, particularly the emphasis on personal responsibility and publicizing the miracle, can be understood through two distinct, yet interconnected, lenses. These readings offer us frameworks for understanding the enduring relevance of these ancient laws to the modern State of Israel and the Zionist endeavor.

Reading 1: The Covenantal Imperative – A People Bound to the Sacred Flame

This reading understands the mitzvah of lighting Chanukah candles, as elucidated by the Arukh HaShulchan, through the lens of a covenantal relationship between God and the Jewish people. The emphasis here is on the deep, intrinsic, and inherited obligation that binds individuals and the community to perform these sacred acts. This isn't a civic duty based on social contract, but a spiritual and historical imperative, a testament to an unbroken chain of tradition stretching back to the very beginnings of Jewish peoplehood.

The Arukh HaShulchan's insistence that one must light the candles even if it means borrowing, begging, or selling a garment (206:3) speaks volumes about the primacy of this obligation. It’s not a matter of convenience or resources; it’s a matter of fundamental commitment. This is a people who, by divine choice and historical experience, are bound by specific commandments that serve as tangible expressions of their unique covenant. The "great mitzvah" is not just a good deed; it’s an affirmation of belonging, a declaration of loyalty to a pact that transcends temporal circumstances. The shame of being called "miserly" for neglecting it is not social opprobrium, but a spiritual indictment, suggesting a failure to uphold one's sacred trust.

Furthermore, the Arukh HaShulchan's point that one should not rely on guests to light for them, but should light for himself because "it is a mitzvah that is incumbent upon him personally" (206:5), underscores the deeply individual nature of this covenantal responsibility. While Jewish life is inherently communal, certain acts of observance are profoundly personal. This is not about shirking communal duties, but about recognizing that the connection between an individual Jew and God, and the obligations that flow from that connection, are irreducible. Each soul carries a responsibility, a spark of the divine that must be tended. This personal accountability is the bedrock upon which the collective covenant is built.

The ultimate aim, as stated in the adapted 206:11, is to "publicize the miracle." This act of publicization, within a covenantal framework, is not mere propaganda; it is a sacred act of testimony. It is a declaration to the world, and more importantly, to ourselves, that we are a people who have experienced divine intervention, who have been preserved against all odds, and who will not forget. In the context of the destruction of the Temple and the scattering of Israel, this public witness becomes an act of defiance against despair and assimilation. It is a statement that despite external pressures and internal challenges, the covenant endures, and its light will not be extinguished.

For modern Israel, this covenantal reading offers a powerful, albeit complex, lens. It suggests that the very existence and flourishing of the state are not merely political achievements, but are deeply intertwined with the fulfillment of this ancient covenant. The responsibility to maintain Jewish identity, to uphold tradition, and to “publicize the miracle” of Jewish survival and sovereignty becomes a sacred duty incumbent upon the nation as a whole, and on each individual citizen. It frames the national project as an extension of this millennia-old covenant, a contemporary manifestation of God's promise and the Jewish people's enduring faithfulness. This perspective can inspire a profound sense of purpose and continuity, but it also carries the weight of immense responsibility, demanding that the state and its citizens actively engage with and embody their unique historical and spiritual legacy. It’s a call to ensure that the light of Israel, both literal and metaphorical, shines brightly for all to see, not just as a political entity, but as a living testament to an enduring covenant.

Reading 2: The Civic Imperative – A People Building and Sustaining a Shared Future

This reading interprets the Arukh HaShulchan’s directives through the lens of a civic imperative, emphasizing the collective responsibility of a people to build, sustain, and protect their shared society and its foundational values. Here, the focus shifts from an inherited, divinely ordained covenant to a self-conscious, active engagement in shaping a collective destiny, particularly in the context of modern nationhood. The act of lighting Chanukah candles, while rooted in tradition, also becomes a symbol of collective resilience, shared identity, and the ongoing effort to forge a coherent society in a challenging world.

The Arukh HaShulchan's emphasis on the importance of publicizing the miracle (206:6) aligns with a civic understanding of shared values and collective memory. In the context of a nation-state, publicizing a historical event and its meaning becomes a way of reinforcing a common narrative, fostering national pride, and educating future generations about their origins and identity. The marketplace and the window facing the marketplace are not just sites for religious observance; they are public spaces where the collective identity of the community is displayed and reinforced. This echoes the modern state's need to establish and transmit a shared historical consciousness.

The Arukh HaShulchan's concern, adapted from 206:11, that "in our generation... the nations of the world do not recognize our heritage, and they mock us for our customs," speaks directly to the challenges faced by a minority group seeking recognition and respect. In a modern, pluralistic world, the act of publicizing the miracle becomes an act of asserting one's right to exist, to practice one's traditions, and to have one’s history acknowledged. This resonates with the Zionist project’s aim to create a sovereign homeland where Jewish culture and identity could be freely expressed and defended, free from the threat of persecution and assimilation. The emphasis on meticulous performance and public display can be seen as a strategy for establishing a strong and visible Jewish presence, a declaration of self-worth in the face of potential marginalization.

The personal responsibility highlighted by the Arukh HaShulchan, "he should light for himself... it is a mitzvah that is incumbent upon him personally" (206:5), can also be understood civically. In any functioning society, individual citizens bear a responsibility for upholding its norms and contributing to its well-being. This personal commitment, when multiplied across the populace, forms the bedrock of civic engagement. The Arukh HaShulchan's insistence that one must light even if it means borrowing or begging (206:3) can be reframed as an argument for prioritizing the collective good and shared identity over individual hardship. It suggests that the maintenance of this shared flame, this symbol of collective heritage, is a societal imperative that individuals must actively participate in, even at personal cost.

For modern Israel, this civic reading underscores the importance of the state in providing the framework for Jewish collective life and cultural continuity. The state, in this view, is the primary vehicle for ensuring that the "miracle" of Jewish survival and sovereignty is not only remembered but actively perpetuated. The challenges of maintaining a distinct Jewish identity in a globalized world, and the need to counter antisemitism and delegitimization, become pressing civic concerns. The public performance of Jewish rituals and the celebration of Jewish holidays, within the context of the state, serve to strengthen the social fabric, foster a sense of shared belonging, and project a unified national identity. This perspective emphasizes the active role of the state and its citizens in safeguarding their heritage and ensuring its relevance for future generations, transforming ancient traditions into vital components of a modern, functioning society. It’s about the active, ongoing work of nation-building, where the symbols and rituals of the past are leveraged to create a vibrant, resilient present and a hopeful future.

Civic Move

The tension between the covenantal and civic readings of the Arukh HaShulchan's Chanukah laws, and their implications for modern Israel, calls for a deliberate act of dialogue and learning. We must move beyond simply acknowledging these differing perspectives to actively fostering understanding and building bridges between them.

The Civic Move: Establish a "Shared Lights" Initiative for Intergenerational and Inter-Community Dialogue on Jewish Identity and Nationhood in Israel.

This initiative would aim to create structured spaces for Israelis from diverse backgrounds – religious and secular, Ashkenazi and Mizrahi, new immigrants and long-standing residents, from different political leanings – to engage in respectful dialogue about what Jewish identity means in contemporary Israel and how their understanding of this identity informs their vision for the nation's future.

How it would work:

1. Thematic Focus: Each session would center on a specific theme, drawing inspiration from the Arukh HaShulchan's passage and its broader implications. For example, a session could explore:

   • "The Light in the Window: Personal Responsibility vs. Collective Obligation in Building Israeli Society."
   • "Publicizing the Miracle: How Do We Share Our Story Today?"
   • "The Cost of the Flame: What are we willing to sacrifice for our heritage and our nation?"
   • "Beyond the Marketplace: Navigating Jewish Identity in a Globalized World."

2. Structured Dialogue: Sessions would be facilitated by skilled mediators trained in intergroup dialogue. The format would prioritize active listening, empathetic inquiry, and the sharing of personal experiences and perspectives. The goal is not to reach consensus, but to foster mutual understanding and to identify shared values and aspirations, as well as acknowledge legitimate differences.

3. Textual Anchor: The Arukh HaShulchan passage, and potentially other relevant texts (Tanakh, modern Zionist writings, contemporary Israeli essays), would serve as a starting point for discussion. Participants would be encouraged to connect the ancient wisdom to their lived realities in modern Israel. This would help ground the dialogue in tangible Jewish sources while also allowing for creative application.

4. Diverse Participation: The initiative would actively seek to include individuals and groups who may not typically engage in such dialogues. This could involve partnerships with community centers, educational institutions, religious organizations, secular associations, and social welfare groups across Israel. Special outreach would be made to young adults, recent immigrants, and those living in peripheral areas.

5. "Light Bearer" Stories: A key component would be the sharing of personal "light bearer" stories. Participants would be invited to share moments from their lives where they felt a particular connection to Jewish identity, tradition, or the concept of Israel, and how this shaped their sense of responsibility. These stories would humanize the abstract concepts and build empathy.

6. Outcome-Oriented: While not aiming for immediate policy solutions, the initiative would aim to:

   • Increase Empathy and Understanding: Participants would gain a deeper appreciation for the diverse perspectives on Jewish identity and nationhood within Israel.
   • Identify Shared Values: Despite differences, participants would likely discover common ground and shared aspirations for a just, vibrant, and meaningful Israeli society.
   • Empower Civic Engagement: By fostering a sense of connection and shared responsibility, the initiative would empower participants to become more active and informed citizens.
   • Inform Future Dialogue: The insights gained would provide valuable material for ongoing public discourse and for policymakers seeking to strengthen the social fabric of Israel.

Why this is a Civic Move:

This initiative is civic because it directly addresses the need for social cohesion and shared purpose in a diverse nation. It recognizes that the strength of Israel lies not just in its institutions or its military might, but in the ability of its people to understand and connect with one another, to forge a common identity that embraces its historical roots while embracing its future.

By drawing on the Arukh HaShulchan, we are not imposing a rigid, exclusively religious framework. Instead, we are using a profound expression of Jewish tradition as a catalyst for exploring universal themes of responsibility, identity, and continuity that are vital for any nation. The focus on "publicizing the miracle" becomes a metaphor for the need to actively communicate and celebrate the unique story and achievements of Israel, fostering pride and understanding both internally and externally.

The emphasis on "personal responsibility" within a communal context directly translates to civic engagement. It encourages each citizen to see themselves not as a passive recipient of national identity, but as an active participant in its creation and perpetuation. This move is an investment in the "peoplehood" of Israel, recognizing that a strong, unified, and self-aware people is the ultimate guarantor of the state's long-term success and its ability to live up to its highest ideals. It’s about building a more resilient, more understanding, and ultimately, a more hopeful Israel by bringing its people together to share their lights, literally and figuratively.

Takeaway

The Arukh HaShulchan, in its detailed exposition of Chanukah candle lighting, offers us more than just a halakhic guide; it presents a profound meditation on the nature of Jewish responsibility and continuity. Whether viewed through the lens of an ancient covenantal bond or the modern civic imperative to build and sustain a shared future, the core message resonates: the preservation and perpetuation of our peoplehood and its heritage is an active, demanding, and ultimately hopeful endeavor.

The insistence on personal responsibility, even in the face of hardship, and the mandate to "publicize the miracle" are not mere historical curiosities. They are timeless calls to action. For us, in the context of modern Israel, they challenge us to consider how we, as individuals and as a collective, are tending to the sacred flame of our heritage. Are we ensuring that its light is visible, not just for ourselves, but for the generations to come and for the world to see?

The tension between different understandings of this responsibility is not a weakness, but an opportunity. It is precisely through honest dialogue, through the willingness to engage with diverse perspectives and to actively build bridges of understanding, that we can strengthen the fabric of Israeli society and deepen our collective commitment to its future. The "Shared Lights" initiative is an embodiment of this principle: by bringing people together to share their stories and explore their understanding of Jewish identity and nationhood, we cultivate the empathy, shared values, and civic engagement necessary to navigate the complexities of the present and to build a more hopeful and enduring future for the Jewish people. The light of Chanukah, and the light of Israel, depend on our willingness to actively nurture and share them, with open hearts and strong resolve.