Arukh HaShulchan, Orach Chaim 209:2-9

Hook

We live in a moment saturated with news, much of it challenging, some of it heartbreaking. It can feel overwhelming, making it hard to find footing, let alone cultivate hope. Yet, our tradition offers us a profound practice: the art of blessing. It teaches us to pause, to acknowledge significant moments of change, of newness, of good fortune – both personal and collective. But what happens when the "new" is also fraught with ancient tensions? What happens when "good fortune" for one group comes with a complex history and ongoing challenges for others?

This is the central dilemma and the enduring hope of Zionism and modern Israel. The journey of the Jewish people back to sovereignty in their ancestral homeland is, in many ways, an unprecedented moment of renewal, a shehecheyanu – a blessing for having been kept alive to reach this season – on a national scale. It is also an extraordinary story of collective thriving, a hatov v'hameitiv – a blessing for the good that benefits many. But these blessings, like all profound human experiences, are not simple. They carry the weight of history, the complexities of human interaction, and the ongoing demand for ethical responsibility. How do we, as heirs to this remarkable story, cultivate genuine gratitude while remaining open-hearted to its intricate truths and the work that still needs to be done? Our text today, a seemingly straightforward discussion of blessings, provides a surprisingly potent lens through which to explore these questions.

Text Snapshot

The Arukh HaShulchan, Orach Chaim 209:2-9, meticulously outlines the laws of two distinct blessings:

• Shehecheyanu (שֶׁהֶחֱיָנוּ): "Blessed are You... Who has kept us alive, sustained us, and enabled us to reach this season." This blessing is recited for new, significant personal experiences or acquisitions, such as eating a new fruit for the first time in a season, buying a new item of clothing, or experiencing a joyous occasion that primarily benefits the individual.
• Hatov v'Hameitiv (הַטּוֹב וְהַמֵּיטִיב): "Blessed are You... Who is good and bestows good." This blessing is recited when good news or a positive event benefits two or more people, such as receiving a shared inheritance, a communal salvation, or good news that affects a group. The text emphasizes that even if one person experiences the primary good, if others also benefit, the collective blessing is appropriate.

The core distinction lies in who benefits from the good fortune – an individual, or a collective.

Context

Date

The Arukh HaShulchan was authored by Rabbi Yechiel Michel Epstein (1829–1908) and published between 1884 and 1908. This period is critical, as it predates the official establishment of the State of Israel (1948) but coincides precisely with the rise of modern political Zionism, particularly after the First Zionist Congress in 1897. Rabbi Epstein wrote from the heart of the traditional Lithuanian Jewish world, which was deeply concerned with the practical application of halakha (Jewish law) in an era of profound social and political change.

Actor

Rabbi Yechiel Michel Epstein was one of the most authoritative halakhic decisors of his time. His magnum opus, the Arukh HaShulchan, is a comprehensive and accessible re-organization and commentary on the Shulchan Arukh, the foundational code of Jewish law. Unlike some other contemporary codifiers, Rabbi Epstein often delves into the underlying discussions of the Talmud and earlier Rishonim (medieval commentators), providing a rich historical and conceptual context for his rulings. He represented a world deeply rooted in tradition, yet acutely aware of the nascent modern movements impacting Jewish life.

Aim

Rabbi Epstein's primary aim was to provide a clear, comprehensive, and user-friendly guide to Jewish law for everyday life, often bridging the gap between theoretical legal reasoning and practical application. In this particular section, he meticulously clarifies the nuances of blessings, ensuring that individuals and communities correctly articulate their gratitude to God for both personal and shared blessings. His work, while not explicitly Zionist in its immediate intent, laid down halakhic principles of thanksgiving that would become incredibly resonant for the generation witnessing the unfolding of the Zionist project. The distinction between individual and collective good, articulated here, offers a powerful framework for understanding the diverse facets of the return to Zion.

Two Readings

The Arukh HaShulchan’s distinction between shehecheyanu (individual good) and hatov v’hameitiv (collective good) offers a profound lens through which to examine the multifaceted narrative of Zionism and the State of Israel. This isn't merely an academic exercise; it's a way to engage with the deep gratitude, complex history, and ongoing ethical demands inherent in the modern Jewish story.

Reading 1: The Blessing of Rebirth and Individual Fulfillment (Shehecheyanu)

The story of Zionism, at its heart, is a story of personal, almost miraculous, renewal. For millennia, Jews yearned, prayed, and dreamed of returning to Zion. For an individual to actually live this dream, to be "kept alive, sustained, and enabled to reach this season" of return, is nothing short of a shehecheyanu moment.

• Personal Connection to Land and Heritage: Imagine a Jew from Yemen, Poland, Ethiopia, or Russia making aliyah (immigrating to Israel). For them, touching the ancient stones of Jerusalem, smelling the scent of the Carmel mountains, planting a tree in the soil of the Negev, or speaking Hebrew as a living, breathing language in the streets, is a deeply personal fulfillment. It’s the experience of eating a "new fruit" after generations of absence, savoring its taste as a testament to endurance and divine promise. Each of these moments is a shehecheyanu, an individual acknowledgment of having been granted life to experience what was once only a distant hope.
• The "Newness" of Sovereignty and Self-Determination: Beyond the physical land, there's the profound "newness" of self-determination. For nearly two millennia, Jewish communities largely lived under the rule of others. To participate in a Jewish democracy, to have a Jewish army defend Jewish lives, to have Jewish scientists, artists, and innovators shape a modern Jewish society – these are all personal "firsts" for millions. The very existence of a Jewish state, a place where Jewish culture and identity can flourish unhindered, allows for individual expressions of Jewish life that were previously unimaginable. This is the "new garment" of national dignity that we wear.
• Gratitude for Survival and Revival: The shehecheyanu blessing inherently acknowledges the miracle of survival. After millennia of persecution, pogroms, and the Holocaust, the very fact that the Jewish people not only survived but thrived, established a state, and revived a language, is a profound testament to resilience. Every individual who finds refuge, purpose, or belonging in Israel says, in effect, "I have been kept alive against all odds, to witness this unfolding." It's a deeply felt gratitude for the opportunity to build, rather than merely endure.

Complexity: While profoundly personal and joyous, the individual shehecheyanu of Zionism is not without its shadow. The "new season" often meant leaving behind old worlds, families, and cultures, sometimes under duress. The "new garment" of sovereignty has been woven in a land already inhabited by others, leading to displacement and conflict. The personal fulfillment for one can be intertwined with the personal loss or struggle of another. The shehecheyanu of building a kibbutz or a new neighborhood might simultaneously represent a jarring intrusion for those who lived there before. The individual's joy demands an awareness of the broader human landscape.

Reading 2: The Blessing of Collective Good and Shared Responsibility (Hatov v'Hameitiv)

Beyond individual experiences, Zionism is undeniably a collective enterprise, a shared blessing that benefits "two or more" – indeed, millions. The establishment of the State of Israel represents a profound hatov v'hameitiv for the entire Jewish people, and potentially, for humanity.

• A Collective Refuge and Home: The most evident collective good is the State of Israel as a secure haven for the Jewish people. It has served as a lifeboat for Holocaust survivors, a sanctuary for Jews fleeing persecution from Arab lands, the former Soviet Union, and Ethiopia. This is not just good news for the individuals who arrived, but for the entire Jewish collective, knowing that a place exists where Jews are sovereign and safe. The "good" is the collective security, the shared destiny, the ingathering of diverse exiles into one national home. This is the communal inheritance, the "land and property" received by many.
• A Center for Jewish Life and Culture: Israel has become a vibrant center for Jewish creativity, scholarship, and spiritual expression. Hebrew has been reborn as a modern language. Jewish festivals are national holidays. Israeli culture, art, music, and innovation contribute significantly to the global Jewish tapestry and beyond. This flourishing benefits not just those living in Israel, but Jews worldwide who draw inspiration and connection from it. It's a collective good that strengthens Jewish identity and continuity globally.
• The Prophetic Vision and Ethical Aspiration: Many Zionists envisioned Israel not just as a refuge, but as a "light unto the nations," a society built on the highest ethical principles of justice and righteousness. This aspiration – to create a model society, to contribute to global well-being, to be a source of peace – is a hatov v'hameitiv for all who share this hope. While the reality is often far from the ideal, the aspiration for collective good, rooted in ancient prophetic tradition, remains a powerful driver. The blessing acknowledges the potential for Israel to be a force for good in the world, not just for its own citizens.

Complexity: This is where the "strong spine, open heart" approach is most crucial. For whom is this "good" news? While Israel is an undeniable good for the Jewish people, it is simultaneously perceived as a profound loss or injustice for Palestinians, many of whom became refugees during its establishment. How do we reconcile saying hatov v'hameitiv when the collective good for one group is inextricably linked to the displacement and ongoing struggle of another? This tension is at the heart of the Israeli-Palestinian conflict. Furthermore, internal divisions within Israeli society – over religion, state, economy, and identity – challenge the notion of a perfectly unified "collective good." The blessing of hatov v'hameitiv for Israel, therefore, must be accompanied by an acute awareness of the sacrifices made, the narratives unheard, and the ongoing moral imperative to strive for a future where the "good" is genuinely expanded to include all who share the land. It’s a blessing that demands active work, repair, and a commitment to justice for all its inhabitants and neighbors.

Civic Move

To truly engage with the complexities of Zionism and modern Israel, informed by the Arukh HaShulchan’s wisdom, our civic move must be one of "Deliberate Discernment and Ethical Expansion." This isn't a passive act of gratitude, but an active, ongoing commitment to understanding and betterment.

The Practice of "Blessing the Complex Present"

When we encounter news, narratives, or events concerning Israel and the region, let's pause and engage in a structured reflection, much like a halakhic query:

1. Who is saying Shehecheyanu?: Ask yourself: What individual or group is experiencing a moment of profound personal renewal, fulfillment, or significant "newness" in this situation? What specific aspect of the Israeli project – be it cultural, technological, security-related, or spiritual – is bringing them a deep sense of personal gratitude or achievement? Try to articulate their specific joy or relief.
2. Who is saying Hatov v'Hameitiv?: Consider: What collective good or shared benefit is being realized or celebrated in this context? For whom does this event represent a positive outcome that benefits "two or more" – a community, a nation, or even a broader group of people? What shared vision or common purpose is being affirmed?
3. Who is not saying these blessings, and why?: Crucially, ask: Whose experience is overlooked or negated by this "good news"? Who feels loss, displacement, or injustice? What are the counter-narratives or unfulfilled promises that stand in tension with the blessings being recited? Acknowledge that the "good" for one might be perceived as a "bad" for another, and that these experiences are often deeply intertwined.

Action for Dialogue and Repair

This discernment must then lead to action:

• Cultivate Active Listening: Seek out and genuinely listen to diverse voices and narratives from within Israel (Jewish, Arab, Druze, Bedouin) and from Palestinians in the West Bank and Gaza. Engage with stories that challenge your pre-existing frameworks.
• Support Shared Society Initiatives: Invest time or resources in organizations that actively work to build bridges, foster equality, and promote shared life between Israelis and Palestinians, or among diverse communities within Israel. These initiatives embody the aspiration for a broader hatov v'hameitiv for all.
• Advocate for Justice and Peace: Use your voice, informed by this nuanced understanding, to advocate for policies and approaches that prioritize human dignity, security, and self-determination for all peoples in the region. Recognize that a secure and just Israel ultimately requires a secure and just future for Palestinians.

This civic move is about acknowledging the profound gift of Israel's existence while simultaneously committing to the ongoing, often difficult, work of making its "good news" truly expansive and ethical, striving towards a future where more people can genuinely recite hatov v'hameitiv together.

Takeaway

The Arukh HaShulchan, in its unassuming clarity about when to bless the individual and when to bless the collective, offers us a powerful framework for navigating the profound, often contradictory, emotions stirred by Zionism and modern Israel. It reminds us that gratitude is a vital Jewish practice, a spiritual anchor that connects us to our history and our Creator. The rebirth of Israel is, without doubt, a moment for profound individual shehecheyanu – a miracle of survival, a season of renewal, a personal fulfillment of ancient dreams. It is also an extraordinary hatov v'hameitiv, a collective good for the Jewish people, providing refuge, fostering vibrant culture, and standing as a testament to resilience.

Yet, our tradition also teaches us that blessings come with responsibility. To truly embody the spirit of these blessings, especially hatov v'hameitiv, we must expand our understanding of "who benefits." The strength of our spine, in upholding the Zionist dream of Jewish self-determination, must be matched by the openness of our heart, in acknowledging the full human story unfolding in the land. This means recognizing that the "good news" for some has been accompanied by deep loss and ongoing challenge for others.

Our task, as historically literate, hopeful educators and learners, is not to diminish the blessings, but to deepen them. It is to hold simultaneously the profound gratitude for what has been achieved and the ethical imperative for what still needs to be done. The journey of Zionism is an ongoing project, a continuous striving to realize the prophetic vision of a just and compassionate society. By engaging in deliberate discernment and active repair, we don't just recite blessings; we actively participate in earning them, working towards a future where the good is truly good for all, and the blessings we utter are a shared testament to a more perfect, more inclusive reality.