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

Hook

We stand at a profound and often perplexing crossroads, navigating the intricate tapestry of identity, belonging, and shared destiny. How do we, as a people, embrace an ancient, sacred particularism while simultaneously striving for a universal vision of justice and equity for all? This is not merely an academic question; it is the living, breathing dilemma at the heart of the Zionist project and the modern State of Israel.

Zionism emerged from the crucible of Jewish history, a response to centuries of exile, persecution, and the yearning for self-determination. It was, and remains, a powerful assertion of Jewish peoplehood – a testament to our enduring connection to the land of Israel and our collective desire to shape our own future. From its inception, this movement was steeped in both deep historical memory and a forward-looking aspiration. It sought to gather a dispersed people, revitalize a dormant language, and build a sovereign home where Jewish life could flourish, unimpeded and unburdened.

But the establishment of a state, particularly one defined by the identity of a specific people, immediately raises complex questions in a world increasingly committed to universal human rights and democratic pluralism. How does a "Jewish state" embrace and protect its Jewish character – its language, its culture, its holidays, its inherent connection to the Jewish people worldwide – while simultaneously guaranteeing full equality, dignity, and belonging for all its citizens, regardless of their religious or ethnic background? This is the core tension, the beautiful and agonizing challenge that Israel embodies daily. It is a tension that demands an open heart to acknowledge and a strong spine to grapple with, for it touches on the very definition of what it means to be a nation, a people, and a just society.

At its core, this tension often revolves around the concept of "chosenness" or unique peoplehood, a cornerstone of Jewish tradition. How does a historical understanding of being a distinct nation, chosen for a unique covenant and a particular mission, translate into the realities of modern statehood? Does this distinctiveness inherently create a hierarchy, or can it inspire a unique responsibility to exemplify universal values? This is where the ancient wisdom of our texts, even those seemingly internal to Jewish law, can offer profound insights into the foundational questions facing modern Israel. They ground us in our unique narrative while challenging us to consider its implications for a shared future.

Text Snapshot

The Arukh HaShulchan, Orach Chaim 208:24-209:1, delves into the profound meaning of daily blessings. It articulates the gratitude for the privileges of Jewish male identity, stating, "He did not make me a gentile... for a gentile is not commanded in mitzvot... He did not make me a slave... who is not free." It explains these blessings as acknowledging a unique covenantal responsibility, not a denigration of others. The text concludes with the blessing of "HaTov VeHaMeitiv" (Who is good and does good), recited "if good news comes to many people... or if good things happen to many people," highlighting collective gratitude for shared blessings.

Context

Date & Author: Rabbi Yechiel Michel Epstein (1829–1908), Lithuania/Belarus

Rabbi Yechiel Michel Epstein was a towering figure in late 19th and early 20th-century Lithuanian Jewry. He was a prominent halakhist (expert in Jewish law) and the author of the Arukh HaShulchan, a monumental and comprehensive codification of Jewish law. Unlike some earlier codes that were concise, the Arukh HaShulchan delves into the sources, reasoning, and practical application of each law, often including the opinions of various authorities. Rabbi Epstein wrote during a period of immense change for European Jewry, witnessing the rise of modernity, Haskalah (Jewish Enlightenment), socialism, and the nascent stirrings of political Zionism. Though rooted firmly in traditional Ashkenazi halakhic thought, his work, completed just as the Zionist movement was gaining momentum, reflects a worldview shaped by centuries of Jewish life in the Diaspora, emphasizing a deep commitment to Jewish identity and communal responsibility within the framework of traditional observance. He was writing before the full political actualization of Zionism, but his text provides a crucial lens into the self-understanding of the Jewish people that would inform and shape the Zionist endeavor.

Actor: The Observant Jew (primarily male, within traditional Judaism)

The Arukh HaShulchan is a guide for daily Jewish practice. The specific blessings discussed in this section are part of the Birkhot HaShachar, the morning blessings recited daily by observant Jews. These blessings are deeply personal yet communally significant. They are recited by individuals but reflect a collective identity and covenant. The text is prescriptive, instructing individuals on what to bless and why. It shapes the inner world of the observant Jew, reinforcing a particularistic self-understanding rooted in the covenant with God and the responsibilities that come with it. While the blessings about not being a woman or a slave are specific to the male perspective, the blessing of "Shelo Asani Goy" (who did not make me a gentile) and "HaTov VeHaMeitiv" (Who is good and does good) resonate with the broader Jewish people and their collective experience. The text encourages a profound sense of gratitude for the unique gift of Torah and mitzvot, framing Jewish life as a privileged path of service and connection to the Divine.

Aim: To codify and articulate the meaning behind daily blessings, reinforcing Jewish identity, covenantal responsibility, and communal gratitude.

Rabbi Epstein's aim was multifaceted. Firstly, it was to provide a clear, accessible, yet deeply sourced guide to Jewish law, ensuring its continuity and relevance for his generation and beyond. Secondly, in the context of these specific blessings, he sought to imbue daily ritual with profound theological and existential meaning. By explaining why one recites "Shelo Asani Goy," for instance, he reinforced the understanding of Jewish peoplehood as distinct, chosen for a unique covenant with God, and entrusted with the responsibility of Torah and mitzvot. This was not about denigrating others, but about affirming a specific, sacred identity and the unique spiritual path it entails. Finally, through the blessing of "HaTov VeHaMeitiv," he underscored the importance of collective gratitude and the shared experience of divine benevolence, fostering a sense of communal solidarity and responsibility. These blessings, therefore, serve to define, elevate, and inspire the Jewish individual within the context of the Jewish collective.

Two Readings

The Arukh HaShulchan, while seemingly focused on individual blessings, offers profound insights into the complex relationship between Jewish particularism and universal aspirations, a tension central to Zionism and modern Israel. We can explore this text through two lenses: the "Covenantal Imperative," which emphasizes the unique and distinct nature of Jewish peoplehood, and the "Universal Hope," which seeks broader ethical and communal responsibilities that extend beyond the immediate Jewish collective. These are not mutually exclusive readings but rather two vital poles of the Zionist project, constantly in dynamic tension.

Reading 1: The Covenantal Imperative – A Nation Apart, A Unique Mission.

This reading primarily draws from the blessings "Shelo Asani Goy" (who did not make me a gentile) and "Shelo Asani Eved" (who did not make me a slave), as explained by the Arukh HaShulchan. It emphasizes the profound and unique status of the Jewish people, distinct by virtue of a divine covenant and entrusted with specific responsibilities. This perspective is foundational to understanding the drive for Jewish self-determination and the establishment of a Jewish state.

### The Distinctive Covenant and Peoplehood

The Arukh HaShulchan's explanation of "Shelo Asani Goy" is crucial here: "for a gentile is not commanded in mitzvot like a Jew." This is not an assertion of inherent Jewish superiority, but rather an affirmation of a distinct relationship with God, a unique covenant that bestows specific obligations and privileges. The Jewish people, through this covenant, are understood to have a particular mission, a set of divine commandments (mitzvot) that shape their collective and individual lives. This sense of being a "nation apart," chosen for a purpose, has been a cornerstone of Jewish identity for millennia. It’s a call to a higher standard of living, not an excuse for arrogance.

For Zionism, this concept of a distinct peoplehood is indispensable. Zionism is, at its heart, the political actualization of this covenantal identity. After nearly two millennia of exile, Zionism asserted the Jewish people's right to return to their ancestral land and establish sovereign self-determination. The state, from this perspective, is not merely a secular political entity but the ultimate framework for the Jewish people to collectively fulfill its unique mission. It provides the infrastructure for Jewish language (Hebrew), Jewish culture, Jewish education, and the observance of mitzvot hatluyot ba'aretz (commandments specific to the Land of Israel). The state becomes the vessel through which the Jewish people can fully express their covenantal identity, not just individually, but as a collective entity on the world stage. The very existence of Israel is a living testament to the enduring nature of this unique peoplehood.

### Freedom and Agency to Fulfill Our Destiny

The blessing "Shelo Asani Eved" (who did not make me a slave) further illuminates this reading. The Arukh HaShulchan explains that a slave "is not free to choose his spiritual path or fulfill mitzvot as he pleases." This highlights the importance of freedom and agency in fulfilling one's destiny and responsibilities. For centuries, the Jewish people lived as a minority, often oppressed, always dependent on the whims of host nations. This historical experience profoundly shaped the Zionist yearning for national liberation.

Zionism, in this light, is the ultimate expression of the Jewish people reclaiming their agency. It is the move from servitude, from being "slaves" to the circumstances of exile, to being free, sovereign actors on the stage of history. The State of Israel grants the Jewish people the freedom to define their own future, to defend themselves, and to cultivate a society rooted in their own values. This freedom is not an end in itself, but a prerequisite for fulfilling their collective covenantal responsibilities. It allows the Jewish people to be masters of their own destiny, enabling them to pursue their unique mission without external interference. The state, therefore, provides the necessary conditions for the Jewish people to truly be "free" – not just politically, but spiritually and culturally – to fully embrace and live out their covenantal identity.

### Challenges and Responsibilities within the Covenantal Frame

This covenantal reading, while providing the bedrock for a Jewish state, also presents its inherent challenges and responsibilities. If the Jewish people are distinct and have a unique mission, how does this translate into the governance of a modern state that includes non-Jewish citizens? The Arukh HaShulchan's nuance – that the gentile is not forbidden from doing mitzvot but simply not commanded in the same way – suggests a recognition of different paths rather than outright denigration. However, the foundational premise of a Jewish state is to prioritize the flourishing of this unique Jewish covenant.

The responsibility, then, is to ensure that the state's Jewish character enhances, rather than diminishes, the rights and opportunities of all its citizens. It means grappling with how Jewish law and tradition, which are inherently particularistic, can inform a just and ethical society for all its inhabitants. The challenge is to articulate a vision of a Jewish state where the celebration of Jewish identity and mission does not come at the expense of its minority populations. This reading compels Zionism to ask: How can our unique covenant lead us to build an exemplary society that, by its very Jewishness, upholds justice and dignity for all, even those not part of the covenant? It emphasizes the responsibility to embody the highest ethical standards of the covenant within the sovereign state, ensuring that the distinctiveness translates into moral leadership and good governance for all.

Reading 2: The Universal Hope – Collective Good and Shared Humanity.

This reading shifts focus, drawing insights from "HaTov VeHaMeitiv" (Who is good and does good) and re-examining the implications of "Shelo Asani Goy" through a broader lens. It acknowledges the particularistic foundation of Jewish identity but insists on its universal responsibilities, especially within the context of a modern state. This perspective challenges Zionism to transcend its initial focus on national self-determination and embrace a broader vision of shared humanity and collective well-being.

### The Expansive Reach of Collective Good

The blessing of "HaTov VeHaMeitiv" is recited "if good news comes to many people... or if good things happen to many people." The Arukh HaShulchan does not limit "many people" to only Jewish people. While traditionally applied to Jewish communal good, the very phrasing opens the door to a more expansive interpretation within a modern, pluralistic state. The establishment and flourishing of Israel can certainly be seen as "good news" and "good things" for the Jewish people. However, for a state that aims to be a vibrant democracy, the "good" it generates must extend to all its inhabitants, Jewish and non-Jewish alike.

This reading presses Zionism to consider what constitutes "good" for the collective within the borders of the State of Israel. It implies a responsibility for the welfare, security, and flourishing of all citizens. A Jewish state, by its very existence, has the potential to create a society where all can thrive. The "good" envisioned in this blessing can encompass advancements in technology, medicine, education, and social justice that benefit everyone. It challenges the state to ensure that its prosperity is shared, its opportunities are accessible, and its governance is equitable for all who call it home. This isn't just about Jewish flourishing, but about creating a "good" society in the broadest sense, where the benefits extend to the entire body politic. The Zionist aspiration, from this view, should be to build a society that truly lives up to its name: "Who is good and does good" for all its members.

### A Light Unto Nations and Universal Values

While "Shelo Asani Goy" affirms Jewish distinctiveness, its nuanced explanation by the Arukh HaShulchan (not about inferiority, but different commands) leaves room for recognizing the inherent dignity and different paths of non-Jews. This aligns with a prophetic Zionist vision, articulated by figures like A.D. Gordon and Rav Kook, that Israel should be a "light unto the nations" (Isaiah 49:6). This is not merely about existing as a Jewish state, but about how it exists – as a moral exemplar, a society that upholds justice, compassion, and ethical living.

This reading connects Zionism to universal values and democratic principles. A Jewish state, while cherishing its particular identity, must also strive to embody the highest ideals of human rights, civil liberties, and equality for all its citizens. It means ensuring that Israel's democratic character is as robust as its Jewish character. This perspective pushes Israel to actively cultivate inclusive institutions, protect minority rights, and foster shared civic spaces. The challenge is to demonstrate that a state rooted in a specific people's identity can simultaneously be a beacon of universal values, proving that particularism and universalism are not contradictory but mutually enriching. The "good" that the state does, then, is measured not only by its success in fostering Jewish life but also by its commitment to justice and flourishing for every individual within its borders, demonstrating a model of coexistence and shared society.

### Responsibility for Shared Humanity and Overcoming Tensions

This "Universal Hope" reading directly confronts the tensions inherent in a Jewish state. How does a state that prioritizes Jewish immigration and defines itself through Jewish symbols ensure that its non-Jewish citizens feel fully at home and genuinely equal? This reading demands that Zionism evolve beyond mere self-preservation to self-perfection, constantly striving to bridge the gap between its particularistic origins and its universal aspirations. It calls for robust dialogue, policy reforms, and societal shifts that actively dismantle discrimination and build genuine partnerships between all communities.

The responsibility here is immense: to prove that a Jewish state can be a truly democratic state for all its citizens. It means acknowledging the historical grievances and current challenges faced by minority communities within Israel and actively working to address them. It means interpreting the "good" of "HaTov VeHaMeitiv" to include the flourishing of Arab, Druze, Bedouin, Christian, and other citizens. This reading doesn't diminish the Jewish character of the state; instead, it argues that Israel's Jewish character is strengthened when it lives up to its highest ethical calling, demonstrating that a people chosen for a covenant can also be a blessing to all who live within its midst. It's about seeing the "other" not as a challenge to Jewish identity, but as an integral part of the shared collective whose good is also part of the "good" that God does for "many people."

In essence, these two readings represent the internal dialogue within Zionism itself. The "Covenantal Imperative" provides the existential grounding and the "why" of a Jewish state, ensuring its continuity and unique identity. The "Universal Hope" provides the ethical compass and the "how" of a just and exemplary society, ensuring its moral integrity and global relevance. A healthy, vibrant Israel must constantly strive to integrate both.

Civic Move

The tension between a particularistic Jewish identity and universal democratic values is not a weakness; it is a profound opportunity for growth and ethical self-reflection. To actively engage with this complexity and foster a more inclusive future for Israel, I propose a community-wide initiative: "Bridging Divides: A Forum on Jewish Peoplehood and Shared Citizenship in Israel."

Goal: To cultivate a deeper understanding of the interplay between Israel's Jewish character and its democratic commitments, fostering empathy, identifying common ground, and inspiring actionable steps towards a more inclusive and equitable Israeli society for all its citizens.

This initiative aims to move beyond simplistic binaries and acknowledge the legitimate concerns and aspirations of diverse communities within Israel. By directly engaging with the textual and historical roots of Jewish peoplehood, alongside modern democratic principles, participants can explore how these seemingly disparate ideals can not only coexist but mutually enrich one another. The ultimate aim is to strengthen both Israel's Jewish identity and its commitment to pluralism and equality.

Methodology: A Structured Dialogue and Collaborative Visioning Process

1. Preparation and Pre-Reading (1 week prior):

   • Textual Foundation: Participants will be provided with the Arukh HaShulchan text (Orach Chaim 208:24-209:1) in English with a brief explanatory note on its historical context.
   • Modern Context: Alongside this, participants will receive short excerpts from:
     • Israel's Declaration of Independence (focusing on its dual promise of a Jewish state and full equality for all citizens).
     • A contemporary article or statement from an Israeli organization (e.g., Abraham Initiatives, Sikkuy-Aufoq) actively working on Arab-Jewish partnership or minority rights, highlighting current challenges and successes.
   • Guiding Questions: Participants will be asked to reflect on: "How do these texts, ancient and modern, speak to the challenge of building a nation that is both distinctly Jewish and truly democratic for all its citizens? Where do you see resonance, and where do you see tension?"

2. Opening Plenary (30 minutes): Setting the Frame

   • Welcome and Context: The educator will open by acknowledging the inherent complexity of the topic, emphasizing that this is a space for honest inquiry, not ideological debate. The two readings (Covenantal Imperative and Universal Hope) will be presented as valid, sometimes competing, lenses through which to view Zionism and Israel, rather than mutually exclusive ideologies.
   • Textual Deep Dive: A brief discussion of the Arukh HaShulchan text, highlighting the nuanced understanding of "Shelo Asani Goy" and the expansive potential of "HaTov VeHaMeitiv" in relation to the modern state. This will ground the discussion in Jewish tradition while opening it to contemporary application.
   • The "Both/And" Challenge: Emphasize that the goal is not to choose one reading over the other, but to explore how Israel can embody a "both/and" reality – both deeply Jewish and vibrantly democratic, both particularistic and universally ethical.

3. Small Group Breakout Discussions (60 minutes): Deep Engagement

   • Participants will be divided into diverse small groups (ideally mixing different backgrounds if in a multi-communal setting, or assigning "roles" if within a homogenous group to encourage diverse perspectives). Each group will have a trained facilitator.
   • Discussion Prompts:
     • "Drawing from the Arukh HaShulchan and the modern texts, how do you personally understand the meaning of a 'Jewish and democratic state'? What does 'Jewish' mean to you in this context, and what does 'democratic' mean?"
     • "Where do you see Israel successfully balancing its Jewish character with its commitment to equality for all citizens? Can you provide specific examples?"
     • "Where do you observe the greatest tensions or failures in this balance today? What are the root causes of these challenges?"
     • "What concrete changes – policy, educational, or societal – do you believe would strengthen both Israel's Jewish identity and its commitment to pluralism and equality for all its citizens?"

4. Plenary Sharing and Synthesis (45 minutes): Collective Insights

   • Each breakout group will share 2-3 key insights, challenges, or proposed solutions.
   • The educator will facilitate a discussion, highlighting common themes, areas of creative tension, and innovative ideas. The focus will be on finding common ground, recognizing shared aspirations, and respectfully acknowledging persistent disagreements.
   • Emphasis will be placed on the concept of "shared responsibility" – that building a just and inclusive society is a collective endeavor.

5. Commitment to Action (15 minutes): Moving Forward

   • Participants will be encouraged to identify one specific, tangible action they can commit to in the coming weeks or months to support efforts towards a more inclusive Israeli society. This could range from:
     • Engaging with organizations promoting Arab-Jewish partnership or minority rights.
     • Educating themselves further on specific issues (e.g., land rights, education disparities).
     • Advocating for specific policy changes within their communities or networks.
     • Initiating dialogue in their own circles about these complexities.
   • A resource list of relevant organizations and educational materials will be provided.

Rationale:

This "Civic Move" is designed to be highly interactive and action-oriented. It leverages the power of textual study to ground contemporary discussions in historical and theological depth. By moving from personal reflection to small-group dialogue and then to collective visioning, it aims to:

• Deepen Understanding: Provide a nuanced understanding of the historical and textual roots of Israel's dual identity.
• Foster Empathy: Encourage participants to listen to and understand diverse perspectives, including those that might challenge their own.
• Promote Agency: Empower individuals to see themselves as active participants in shaping Israel's future, rather than passive observers.
• Inspire Action: Translate intellectual engagement into concrete steps for positive change, reinforcing the idea that responsibility extends beyond discourse to tangible repair and building.

This move embodies the "strong spine, open heart" approach, acknowledging the difficulties while striving for a hopeful, more just future for all who call Israel home. It challenges us to live up to the ancient call of collective good ("HaTov VeHaMeitiv") in the complex reality of a modern nation-state.

Takeaway

The journey of Zionism and the modern State of Israel is a remarkable testament to the enduring spirit of a people, a powerful narrative of return, resilience, and self-determination. Yet, as we've explored through the lens of the Arukh HaShulchan, this journey is also one of continuous negotiation—a dynamic, often challenging, interplay between its ancient soul and its modern democratic aspirations.

The blessings of identity in our text, particularly "Shelo Asani Goy" and "HaTov VeHaMeitiv," offer more than mere ritual; they provide profound insights into Jewish peoplehood, our unique covenantal responsibilities, and our potential for collective good. They remind us that Israel's very existence is rooted in a distinct identity and a profound sense of purpose. This "Covenantal Imperative" provides the bedrock for Jewish flourishing and continuity.

However, the full meaning of "HaTov VeHaMeitiv" — "Who is good and does good" for many people — compels us to stretch our understanding of collective responsibility. It challenges Israel to not only be good for its Jewish citizens but to actively pursue justice, equality, and flourishing for all its inhabitants. This "Universal Hope" is not an external imposition but an internal ethical demand, deeply embedded in the prophetic vision of Israel as a light unto the nations.

The strength of Israel, both as a Jewish state and a vibrant democracy, lies not in ignoring these inherent tensions, but in courageously engaging them. It requires the "strong spine" to uphold Jewish identity and sovereignty, and the "open heart" to ensure that this identity inspires, rather than diminishes, the rights and dignity of every individual within its borders. Our responsibility, as advocates for Israel, is to champion a vision where the particularistic gifts of the Jewish people can not only flourish but also contribute profoundly to a society built on universal values of justice, compassion, and shared humanity for all its citizens. This is the ongoing work of a hopeful, future-minded Zionism.