Arukh HaShulchan, Orach Chaim 208:24-209:1

As an educator deeply invested in the Jewish story and the future of Israel, I often find myself wrestling with profound questions: How do we hold onto the sacred, ancient threads of our tradition while navigating the complex, often messy, realities of modern statehood? How do we build a future that honors our past, provides security in the present, and strives for justice for all? These aren't easy questions, and our texts don't always offer simple answers, but they do offer a powerful lens through which to engage. Today, we're going to dive into a text that places the spiritual imperative of dwelling in the Land of Israel squarely at the center of Jewish life, challenging us to consider its implications for our understanding of Zionism and our responsibilities today.

Hook

We live in a world that often demands quick answers and clear-cut loyalties. Yet, the story of Israel, both ancient and modern, defies such simplicity. It is a narrative woven with threads of deep spiritual longing, historical trauma, miraculous rebirth, and ongoing human struggle. The dilemma we face, then, is how to embrace the profound and often unconditional love for Eretz Yisrael—the Land of Israel—that pulses through Jewish tradition, while simultaneously engaging with the complex political, social, and ethical realities of a modern nation-state. Can we cultivate a fierce, unwavering devotion to the land and its people, as our texts instruct, while also upholding universal values of justice, equality, and compassion for all who dwell within its borders? My hope, always, is that our tradition empowers us not to shy away from these tensions, but to lean into them with an open heart and a strong spine, understanding that true responsibility flows from deep connection. This text, in its powerful assertion of the mitzvah of dwelling in the Land, offers us a crucial starting point for this vital conversation. It names a core truth of Jewish peoplehood that must inform our actions and aspirations for the future.

Text Snapshot

"The mitzvah of dwelling in the Land of Israel is equal to all other mitzvot combined... even if his family is outside the Land and his livelihood is outside the Land, he should come to the Land."

"One should not leave the Land unless for a mitzvah purpose... and with the intent to return."

"Even if it is expensive and difficult, he should still go and settle there."

"It is a great mitzvah to reside there."

Context

Date: Late 19th / Early 20th Century (Died 1908)

Rabbi Yechiel Michel Epstein lived and wrote during a pivotal era for the Jewish people. The late 19th and early 20th centuries were marked by escalating antisemitism in Eastern Europe, mass migrations to the West, and the nascent stirrings of political Zionism. While the Land of Israel was largely desolate and under Ottoman rule, the dream of return was very much alive, though often expressed through spiritual yearning rather than political action by traditional rabbinic circles. This text emerges from a world where Jewish life was predominantly in the Diaspora, yet the ancient connection to Zion remained a vibrant, if often unfulfilled, religious ideal.

Actor: Rabbi Yechiel Michel Epstein, Author of Arukh HaShulchan

Rabbi Epstein was a towering figure of traditional Halakhic authority in Lithuania. His magnum opus, Arukh HaShulchan, is a comprehensive, practical codification of Jewish law, covering nearly all aspects of Jewish life. Unlike earlier codes that were often terse, the Arukh HaShulchan provides extensive explanations, tracing laws back to their Talmudic sources and engaging with subsequent commentaries. Rabbi Epstein's aim was to make the vast sea of Jewish law accessible and applicable for ordinary Jews, ensuring the continuity of traditional practice in a rapidly changing world. He was a master of his tradition, deeply rooted in the Lithuanian yeshiva world, and his pronouncements on halakha carried immense weight.

Aim: To Codify and Reinforce the Halakhic Imperative of Dwelling in the Land of Israel

In this section, Rabbi Epstein's aim is clear: to unequivocally codify the mitzvah of Yishuv Eretz Yisrael (dwelling in the Land of Israel) as a supreme religious obligation. He emphasizes its overwhelming importance, its applicability to all Jews, and the conditions under which one might temporarily leave. By doing so, he sought to counter any potential erosion of this commandment's significance in Diaspora life and to remind Jews of their profound, enduring spiritual connection to the Land. He wasn't advocating for a political state, but for a personal, religious commitment to living in the Land, even in challenging circumstances, thereby keeping the flame of this ancient mitzvah burning brightly for future generations.

Two Readings

The Sacred Obligation & Spiritual Imperative (Covenantal/Religious Frame)

This reading interprets the Arukh HaShulchan’s text through the lens of a profound, unconditional religious covenant between God, the Jewish people, and the Land of Israel. In this frame, dwelling in the Land is not merely a preference or a pragmatic choice, but a supreme mitzvah – a divine commandment – that stands above all others. The text declares that "the mitzvah of dwelling in the Land of Israel is equal to all other mitzvot combined," a breathtaking statement that elevates this particular act to an unparalleled spiritual plane. It implies that being physically present in the Land unlocks a unique spiritual dimension, a heightened connection to God and to the Jewish people's destiny.

From this perspective, the Land is inherently sacred, infused with divine presence, and the act of dwelling there is an act of spiritual fulfillment and obedience. The Arukh HaShulchan states that one should come to the Land "even if his family is outside the Land and his livelihood is outside the Land," and "even if it is expensive and difficult." These phrases underscore the absolute nature of the obligation, suggesting that personal comfort, economic stability, or even immediate family ties should not override the divine imperative. It’s a call to prioritize spiritual connection over material concerns, to place the Land at the very core of one's Jewish identity and practice. The allowance to leave only for "a mitzvah purpose... and with the intent to return" further reinforces the idea that the Land is the natural, intended home for the Jewish soul, and any departure is temporary and purposeful, never a permanent severing of ties. This reading highlights the mystical and eternal bond between the Jewish people and their ancestral homeland, a bond that transcends the vicissitudes of history and politics. It speaks to a deep, primal yearning for return, for belonging, and for the spiritual completeness that only Eretz Yisrael can offer. This is the heart of what many Orthodox Jews, especially those in the Religious Zionist movement, understand as the core theological drive behind Jewish presence and sovereignty in Israel.

Tension: While this reading powerfully articulates the sacred dimension of the Land, its absolute nature can present challenges in a modern, diverse society. If dwelling in the Land is a supreme, almost unconditional religious obligation for Jews, what are the implications for non-Jewish inhabitants? Does this religious claim implicitly prioritize Jewish presence and rights over those of others? How does an ancient covenantal command translate into a framework for shared citizenship and equal rights in a democratic state that is home to diverse religious and ethnic communities? The text, focused solely on the Jewish imperative, doesn't directly address these questions, creating a tension between an exclusive religious truth and the inclusive demands of modern civic life.

A Foundation for National Rebirth & Civic Responsibility (Modern Zionist/Civic Frame)

From a modern Zionist or civic perspective, this text, while rooted in traditional halakha, provides a powerful historical and spiritual bedrock for the project of Jewish national rebirth. While Rabbi Epstein himself was not a political Zionist, his codification of Yishuv Eretz Yisrael as a supreme mitzvah provides a traditional religious validation for the active return to Zion. For early Zionists, whether secular or religious, this text could be seen as affirming the deep, ancient impulse that fueled their movement. It transforms a passive yearning into an active, almost mandatory, call to action. The imperative to "come to the Land" and "settle there" resonates powerfully with the Zionist ethos of aliya (immigration to Israel) and hityashvut (settlement).

This reading emphasizes the responsibility implied by the mitzvah. If it is such a "great mitzvah to reside there," then it carries with it an obligation not just to be present, but to build, to cultivate, and to sustain the land. This can be interpreted as a call to national self-determination, to create the conditions under which Jews can not only dwell but thrive as a people in their own sovereign homeland. It moves beyond individual spiritual fulfillment to encompass a collective national project. The text's insistence that one should come "even if it is expensive and difficult" mirrors the immense sacrifices made by pioneers and early settlers who faced harsh conditions to establish the foundations of the state. In this frame, the religious imperative to dwell in the Land becomes a foundational ethic for national resilience, collective action, and the building of a responsible society. It’s about creating a national home where the Jewish people can realize their destiny and live out their values. For many modern Israelis, even those who are not strictly observant, the historical and religious weight of such texts underpins a deep, often unspoken, sense of obligation to the Land and to the continuity of the Jewish collective.

Tension: The Arukh HaShulchan, written before the advent of modern statehood, speaks to the individual mitzvah of dwelling, not the complexities of governing a multi-ethnic state. The modern State of Israel, while born from the Zionist dream and deeply connected to Jewish tradition, is also a democratic state committed (ideally) to equal rights for all its citizens, Jewish and non-Jewish. How do we reconcile the religious imperative to encourage Jewish settlement and dwelling, which is paramount in this text, with the civic obligation to ensure justice, dignity, and full citizenship for all inhabitants, including those who are not Jewish and who have their own ancient ties to the land? The text's focus on Jewish responsibility to the Land, while powerful, doesn't explicitly articulate responsibility for all its inhabitants, creating a tension between national particularism and universal human rights within a civic framework.

Civic Move

Engage in Structured Dialogue: "The Mitzvah of Dwelling and the Ethics of Shared Space"

To bridge the gap between these two powerful readings and address the inherent tensions, I propose a civic move: organizing and participating in structured dialogue groups focused on the theme of "The Mitzvah of Dwelling and the Ethics of Shared Space in Israel."

Action: Convene diverse groups of individuals—Jewish and non-Jewish Israelis, Diaspora Jews, and those interested in the future of the region—to deeply engage with texts like the Arukh HaShulchan alongside contemporary ethical frameworks. The dialogue should be facilitated by skilled mediators who can ensure respectful listening and courageous speaking.

Specific Steps:

1. Textual Deep Dive: Start by collectively studying the Arukh HaShulchan text, allowing participants to articulate their initial emotional and intellectual responses to its powerful claims. Explore questions like: What does "dwelling" truly mean? What responsibilities flow from such a profound mitzvah?
2. Contextual Expansion: Introduce additional texts or perspectives that highlight the experiences and claims of non-Jewish inhabitants of the Land. This could include historical narratives, poetry, legal documents, or contemporary voices from Palestinian, Bedouin, Druze, and Christian communities in Israel and the territories. The aim is not to diminish the Jewish religious claim but to broaden the moral scope.
3. Ethical Frameworks: Introduce concepts of universal human rights, civic equality, democratic values, and the ethics of land and resource allocation. Discuss how a state built on a profound religious-national connection can simultaneously uphold these universal principles for all its citizens and residents.
4. Shared Responsibility: Facilitate a discussion on how the mitzvah of dwelling in the Land, when interpreted with an "open heart," can translate into an enhanced responsibility for the well-being of the Land and all its inhabitants. If it's a "great mitzvah to reside there," does that not imply a greater mitzvah to ensure the Land is a place of justice, peace, and flourishing for every person who calls it home? How do we build a shared future that honors deep historical connections without denying present realities or future aspirations of others?

Aim: The goal of this civic move is to cultivate a more nuanced, empathetic, and responsible understanding of Israel’s complex identity. It seeks to move beyond simplistic narratives by demonstrating that a deep, traditional love for the Land does not preclude, but rather demands, a commitment to justice and equality for all its inhabitants. By engaging across differences, we can foster a shared language for navigating profound tensions and collectively imagine pathways toward a more just and hopeful future for Israel, rooted in both its sacred traditions and its modern civic obligations. This dialogue is an act of repair, learning, and future-building, embodying the kind of strong spine and open heart that this moment demands.

Takeaway

The Arukh HaShulchan's unequivocal declaration of dwelling in the Land of Israel as a supreme mitzvah is a powerful testament to an enduring spiritual truth at the heart of Jewish peoplehood. This is not merely a historical relic; it is a living claim that continues to inspire, motivate, and anchor the Jewish connection to the land today. Yet, the strength of this traditional claim, when brought into the modern context of a diverse nation-state, calls upon us to expand our understanding of what "dwelling" truly entails. It challenges us to ask: If it is a divine mandate to be in the Land, what are our divine and human responsibilities for the Land and for all who share it?

Our sacred texts, far from offering simplistic answers, provide the bedrock for profound ethical inquiry. They demand from us a "strong spine" – to stand firm in our historical and spiritual truths – and an "open heart" – to engage with the complex human realities that unfold within and around those truths. The future of Israel, as a vibrant Jewish and democratic state, hinges on our ability to hold these two imperatives in dynamic tension: to embrace the deep spiritual calling to the Land while relentlessly pursuing a society built on justice, compassion, and shared dignity for every single human being who calls it home. This isn't just about preserving tradition; it's about making our tradition worthy of the future.