Arukh HaShulchan, Orach Chaim 209:2-9

Hook

We stand at a unique juncture in Jewish history, carrying the weight of ancient yearnings and the vibrant reality of a modern state. For millennia, the Jewish people articulated an unwavering prayer for the rebuilding of Jerusalem, a spiritual and physical return embedded deeply in our liturgy, our dreams, and our very identity. Yet, when the seemingly impossible began to unfold – the return to Zion, the establishment of a sovereign Jewish state, the physical rebuilding of Jerusalem – it created a profound and beautiful tension. How do we, people of faith and action, reconcile a hope sustained by divine promise with the undeniable human efforts that brought about modern Israel? How do we understand our role as builders, partners, or beneficiaries in a process that tradition often attributes solely to the Almighty? This tension, between divine agency and human responsibility, between patient waiting and proactive building, is not merely an academic debate; it’s a living question that shapes our understanding of Zionism, our relationship with Israel, and our very sense of Jewish destiny. It challenges us to hold a strong spine of conviction while maintaining an open heart for complexity and different pathways to redemption.

Text Snapshot

Our text, a profound exploration of Jewish law and custom, delves into the specific wording of the Birkat HaMazon (Grace After Meals), particularly the third blessing, Boneh Yerushalayim – "He Who Builds Jerusalem."

• "The third blessing is Boneh Yerushalayim (He Who Builds Jerusalem)… And even though it is not [yet] built, we say ‘He Who Builds Jerusalem’ as a present participle… for it is a continuous act." (Arukh HaShulchan, Orach Chaim 209:4)
• "And some have the custom to add 'in our days' (בימינו) and 'quickly' (במהרה) after 'He Who Builds Jerusalem.' But this is an error, and one should not add anything." (Arukh HaShulchan, Orach Chaim 209:5)
• "For our blessings are fixed, and we should not add to them or subtract from them, God forbid." (Arukh HaShulchan, Orach Chaim 209:6)

Context

Date

Rav Yechiel Michel Epstein, author of the Arukh HaShulchan, lived from 1829 to 1908. His monumental work was published between 1884 and 1908. This places our text squarely in the late 19th and early 20th centuries, a period of immense upheaval and transformation for the Jewish people. It was an era witnessing the first waves of modern Zionist immigration (Aliyah) to Palestine, the stirrings of political Zionism with Herzl's vision, and the burgeoning of nascent Jewish communities in the Land. Simultaneously, it was a period of intense intellectual and spiritual ferment, with traditional Jewish life grappling with modernity, Haskalah (Enlightenment), and various ideological movements. Rav Epstein's work, therefore, does not directly address the State of Israel, which would be established decades later, but it reflects the Halakhic considerations and spiritual sensibilities prevalent before that seismic shift, when the dream of return was still largely a messianic aspiration rather than a political reality.

Actor

The author, Rav Yechiel Michel Epstein, was one of the most eminent Halakhic decisors of his generation. Born in Belarus, he served as the Rabbi of Novardok for over three decades. His Arukh HaShulchan is a comprehensive, encyclopedic codification of Jewish law, renowned for its clarity, its deep engagement with earlier sources (from the Talmud to the Shulchan Arukh and its commentaries), and its practical, pastoral approach. Rav Epstein represented a particular strain of Lithuanian Orthodoxy, deeply rooted in tradition but not entirely disconnected from the broader intellectual currents of his time. He was known for his balanced judgment and his ability to articulate Halakha in a way that was both authoritative and accessible. He was not a declared "Zionist" in the political sense, but his writings, like many traditional texts, are imbued with a profound love for the Land of Israel and a fervent hope for redemption. His rulings on prayer, therefore, carry significant weight and reflect a meticulous concern for the integrity of Jewish liturgy and its underlying theological principles.

Aim

Rav Epstein's primary aim in this section of Arukh HaShulchan is to clarify the precise wording and theological implications of the third blessing of Birkat HaMazon. He meticulously explains why the phrase "He Who Builds Jerusalem" is used in the present tense, even when Jerusalem was not fully built or the Temple not standing. This explanation emphasizes the continuous nature of God's act of building and the certainty of future redemption. Crucially, he then addresses and firmly rejects the widespread custom of adding "in our days" (בימינו) and "quickly" (במהרה) to this blessing. His aim here is to safeguard the integrity and fixed nature of established Jewish liturgy. For Rav Epstein, the blessings are divinely ordained and should not be altered by human additions, even if those additions stem from a sincere desire for hastened redemption. Implicitly, his ruling underscores a theology that places ultimate agency for Jerusalem's rebuilding and messianic redemption with God, reminding the community of the proper stance of prayerful anticipation rather than presumptuous demands within the confines of fixed liturgy. This wasn't a rejection of the idea of rebuilding or a lack of hope, but a Halakhic assertion about the method and source of that rebuilding as expressed in prayer.

Two Readings

The Arukh HaShulchan's discussion of Boneh Yerushalayim offers a rich ground for exploring the complex interplay between traditional Jewish theology and the emergence of modern Zionism. We can discern two distinct, yet interconnected, readings that help us understand different perspectives within the broader tapestry of Jewish peoplehood and responsibility towards Israel.

The Eschatological-Traditionalist Reading: Divine Agency and Fixed Liturgy

This reading emphasizes the Arukh HaShulchan's explicit Halakhic stance and its underlying theological framework. At its core, this perspective posits that the ultimate rebuilding of Jerusalem and the complete redemption of the Jewish people are fundamentally divine acts, unfolding according to God's timetable. Human beings, while certainly called to live righteously and pray fervently, are primarily recipients and witnesses of this unfolding, rather than primary agents.

Key elements of this reading from the text:

1. God as the Sole Builder: The blessing unequivocally states "He Who Builds Jerusalem" (Boneh Yerushalayim). The Arukh HaShulchan reiterates this, explaining that "it is a continuous act" (209:4). The subject is God, and the verb implies ongoing, ultimate divine causation. This perspective would argue that any human endeavor, no matter how significant, is secondary or merely preparatory. The essence of the rebuilding, particularly the spiritual and messianic dimensions, remains in God's hands.
2. Sanctity of Fixed Liturgy: Rav Epstein's forceful rejection of adding "in our days" and "quickly" (209:5-6) is central here. His reasoning—"For our blessings are fixed, and we should not add to them or subtract from them, God forbid" (209:6)—underscores a profound reverence for the established texts of prayer. These blessings are not merely human expressions of desire; they are considered divinely inspired or at least transmitted with sacred authority. To alter them, even with good intentions, is to tamper with a sacred structure. This implies that the form of our prayer should reflect a humility before the divine plan, accepting the current state of Jerusalem while anticipating its ultimate, God-given completion.
3. Passive Waiting vs. Active Participation (in terms of redemption): This reading highlights a traditional posture of patient, prayerful waiting for messianic redemption. While Jews were always encouraged to return to the Land and settle it (the mitzvah of yishuv Eretz Yisrael), the redemptive aspect of rebuilding Jerusalem was distinct. For the traditionalist, the messianic era would be heralded by divine signs and wonders, not primarily by human political or military action. The Arukh HaShulchan's insistence on the fixed blessing, without human-imposed deadlines, reinforces the idea that the timing is not ours to dictate or hasten through prayerful innovations. Any attempt to force the end (known as Dechikat HaKetz) through human means, or even through altered prayer, could be seen as presumptuous or even dangerous.
4. Critique of Premature Activism (Implicit): While Rav Epstein is not directly addressing political Zionism, his strong stance on the nature of the blessing can be seen as reflecting a broader traditional discomfort with movements that sought to accelerate redemption through purely human, secular, or political means. If the rebuilding of Jerusalem is a divine act, then secular Zionism, which focused on national self-determination and physical infrastructure, might be viewed with skepticism. Even religious Zionism, which embraced human agency, would have to carefully navigate this theological premise to avoid the charge of usurping God's role or prematurely declaring a messianic stage. The text reminds us that the ideal Jerusalem is not just a city of bricks and mortar, but a spiritual center built by God.

This reading underscores a deep theological conviction that the ultimate fate of Jerusalem and the Jewish people rests in divine hands. It advocates for a profound respect for tradition, a patient and prayerful posture, and a caution against human hubris in attempting to dictate or accelerate God's redemptive plan through unauthorized alterations to sacred liturgy. For those who hold this view, the modern State of Israel, while a remarkable historical phenomenon, might be seen as a significant national achievement, perhaps even a "first flowering of redemption" (Reishit Tzemichat Geulateinu), but not necessarily the complete fulfillment of the Boneh Yerushalayim blessing, which awaits a more overtly miraculous and divine intervention, including the rebuilding of the Temple. The tension here lies in celebrating national sovereignty while retaining the distinct messianic hope articulated in prayer.

The Transformative-Religious Zionist Reading: Human Partnership and Continuous Process

This reading acknowledges the Arukh HaShulchan's Halakhic ruling and theological underpinnings but interprets them through a lens that emphasizes human partnership in the redemptive process, particularly in light of modern Jewish history and the establishment of the State of Israel. It seeks to find harmony between divine agency and human responsibility, understanding that God often works through human endeavor.

Key elements of this reading from the text and its implications:

1. "Boneh" as Continuous Process, Including Human Agency: The Arukh HaShulchan states: "And even though it is not [yet] built, we say ‘He Who Builds Jerusalem’ as a present participle… for it is a continuous act" (209:4). While Rav Epstein attributes this continuous act to God, a transformative reading can extend this concept to include human partnership within that divine continuity. God's building might manifest through the hands and minds of people. The very fact that Jerusalem is always being built, even when physically desolate, suggests a dynamic process. Modern Zionism, in this view, is a powerful manifestation of this "continuous act"—the physical and spiritual rebuilding of the land and its capital, performed by Jews, for Jews, in continuity with an ancient divine promise. Human settlement, agriculture, infrastructure, and even state-building become instruments through which God's will is realized.
2. Rejection of Liturgical Innovation vs. Endorsement of Practical Action: The Arukh HaShulchan's strong stance against adding "in our days" (209:5) can be interpreted not as a rejection of the desire for hastened redemption or human action towards it, but specifically as a protection of the fixed form of prayer. The text is a Halakhic instruction on liturgy, not a theological treatise on messianic timing or human agency in general. Therefore, while one should not alter the blessing, this does not preclude or diminish the importance of doing everything possible to build Jerusalem and the land. In fact, the very fixed nature of the blessing, constantly recited over millennia, serves as a powerful and enduring mandate for the Jewish people to remain connected to, and actively involved in, the Land of Israel. The prayer is a constant reminder of the goal, irrespective of the timeline.
3. Messianic Hope as an Impetus for Action: The text is steeped in messianic hope. The entire third blessing is a prayer for the rebuilding of Jerusalem and the ingathering of exiles. For the transformative-religious Zionist, this enduring prayer is not an invitation to passive waiting but a profound spiritual imperative that fuels action. The return to Zion, the establishment of the State of Israel, and the continued building of Jerusalem (both physically and spiritually) are seen as the concrete, tangible steps that Jews are taking to bring about this messianic vision. Even if the process is not fully "divine" in the miraculous sense, it is seen as divinely ordained and guided. Rav Kook, a seminal figure in religious Zionism, famously articulated this idea, seeing the secular pioneers as unwitting agents of the divine will, "building the physical in order to reveal the spiritual."
4. A Call to Peoplehood and Responsibility: This reading centers on the idea that the Jewish people have a collective responsibility towards the Land of Israel and Jerusalem. The Arukh HaShulchan, by emphasizing the blessing’s constant recitation, embeds this responsibility into daily life. Modern Israel, born out of immense human struggle and sacrifice, represents the re-assertion of this peoplehood and responsibility on the global stage. The "building" of Jerusalem today encompasses not only physical construction but also the building of a just society, a thriving culture, and a secure homeland. This active engagement is seen as a fulfillment of the spirit of the blessing, even if the Temple is not yet rebuilt. The "strong spine" here is the conviction that the Jewish people are not merely waiting for God, but are actively partnering with God in bringing about the redemption that the Arukh HaShulchan so meticulously discusses in a prayer context.

In essence, the transformative-religious Zionist reading bridges the gap between the ancient hope expressed in prayer and the modern reality of a self-determining Jewish people. It views the Arukh HaShulchan's text not as a constraint on action, but as a deep wellspring of inspiration, urging us to understand our own efforts as part of a larger, divinely guided historical process that continuously builds Jerusalem, even "in our days." The complexity lies in acknowledging the sacred fixedness of tradition while embracing the dynamic unfolding of history and our role within it.

Civic Move

Navigating the profound tensions highlighted by the Arukh HaShulchan – between divine agency and human effort, between fixed tradition and evolving aspirations – is not just an intellectual exercise; it's a call to active, responsible engagement with the ongoing story of Zionism and modern Israel. Our civic move, therefore, must be one that fosters deep listening, critical thought, and constructive dialogue, centered on the shared imperative of building a better future.

Action: Convene a "Building Jerusalem" Dialogue Across Interpretive Divides.

This move calls for creating intentional spaces for individuals, particularly within Jewish communities and among those connected to Israel, to explore the multifaceted meaning of "building Jerusalem" in our contemporary world. The goal is not to declare one reading superior, but to understand the depth and validity of diverse perspectives, fostering empathy and a more nuanced collective understanding of our responsibilities.

Components of the Dialogue:

1. Shared Text Study: Begin with a joint study of the Arukh HaShulchan text, guided by an educator (like ourselves!) who can present both the Traditionalist and Transformative-Religious Zionist readings with fairness and depth. This grounds the discussion in shared source material, preventing it from devolving into unsupported opinions. This initial study focuses on understanding what the text says and how it has been interpreted.
2. Personal Narratives of "Building": Invite participants to share what "building Jerusalem" means to them personally, culturally, religiously, or civically. This moves beyond abstract theology to lived experience.
   • For some, "building" might mean supporting institutions that promote religious observance and spiritual growth within Jerusalem, reflecting a more traditional understanding of the city's sanctity.
   • For others, it might involve advocating for social justice and equality for all residents of Jerusalem, connecting to the prophetic vision of a city of righteousness.
   • For others still, it could be about contributing to Israel's economy, defending its borders, fostering its technological innovation, or engaging in cultural exchange – seeing these as vital aspects of constructing a viable, modern nation-state that also happens to be the eternal capital.
   • Some might connect "building" to diaspora engagement, nurturing Jewish identity and connection to Israel from afar, thereby strengthening the peoplehood that sustains the state.
3. Exploring Tensions and Commonalities: Facilitate a discussion that explicitly names the tensions.
   • How do we reconcile the idea of divine ultimate agency with the very real human sacrifices and efforts that built modern Israel?
   • Where do we see overlap between the "spiritual" and "physical" building? Can one exist without the other?
   • How does the fixed nature of ancient prayers inform or challenge our contemporary political and social actions related to Israel?
   • What does "success" look like in building Jerusalem, from different perspectives? Is it a fully rebuilt Temple, a thriving democracy, a city of peace, or all of the above?
   • Crucially, identify common ground: the shared love for Jerusalem, the deep sense of peoplehood, the aspiration for a secure and meaningful Jewish future, and the commitment to a vision of justice and peace.
4. Identifying Concrete Actions for Engagement: Conclude by shifting from discussion to action. Based on the diverse understandings, what practical steps can individuals or communities take that honor multiple facets of "building Jerusalem"?
   • This could involve supporting specific initiatives in Israel (e.g., interfaith dialogue programs, environmental projects, educational institutions, social welfare organizations) that resonate with different aspects of "building."
   • It might mean engaging in local advocacy that supports a nuanced understanding of Israel, pushing back against simplistic narratives.
   • It could mean committing to deeper personal learning about Israel's history, challenges, and opportunities.
   • It could inspire conversations within families and communities about the evolving meaning of Zionism and what it means to be "pro-Israel with complexity."

This civic move directly addresses the "strong spine, open heart" ethos. It requires the spine to engage with challenging texts and differing viewpoints, and the open heart to listen empathetically to how others experience and interpret their connection to the enduring hope of Jerusalem. By consciously engaging with these historical and theological layers, we move beyond superficial debates, centering our shared peoplehood and our collective responsibility to contribute meaningfully to the ongoing, complex, and hopeful project of building Jerusalem in all its dimensions. This dialogue helps us understand that "building" is not a monolithic act, but a multifaceted, continuous endeavor that calls upon all of us.

Takeaway

Our journey through the Arukh HaShulchan’s meticulous Halakhic discussion on Boneh Yerushalayim has brought us face-to-face with a foundational tension within Jewish life: the interplay between divine promise and human endeavor. Rav Epstein, writing at the cusp of modern Zionism, masterfully articulated a traditional posture of reverence for fixed liturgy and an understanding of redemption as ultimately a divine act. His rejection of adding "in our days" to the blessing was not a dismissal of hope, but a profound theological statement about humility before God's timetable and the sanctity of our inherited prayers.

Yet, as we explored, this same text, when viewed through the lens of a transformative-religious Zionism that emerged in the subsequent decades, offers a powerful springboard for understanding human partnership in the continuous "building" of Jerusalem. The very concept of "continuous act" (מעשה מתמיד) allows for the possibility that God's building unfolds through human hands, minds, and hearts. The establishment of the State of Israel, the ingathering of exiles, and the vibrant life flourishing in Jerusalem today can be seen not as competing with divine agency, but as profound manifestations of it, brought forth through the dedicated, often self-sacrificing, efforts of the Jewish people.

The lesson for us, as honest, hopeful, and historically literate educators and learners, is that these two readings are not mutually exclusive. They represent different facets of a rich, complex diamond. The enduring power of the Boneh Yerushalayim blessing lies precisely in its ability to hold both the ultimate, divine vision of a fully redeemed Jerusalem and the human imperative to work towards that reality in every generation. It calls us to maintain a strong spine, rooted in our ancient traditions and unwavering hope, while cultivating an open heart that embraces the complexities of history, the diversity of human experience, and the multifaceted nature of our responsibilities.

Our task is to continue "building Jerusalem" – not just physically, but spiritually, socially, and morally. This means upholding the values of justice, compassion, and peace for all its inhabitants, fostering unity within our people, and ensuring that the modern State of Israel reflects the highest aspirations embedded in our prayers. It means engaging with Israel not with simplistic narratives, but with a deep appreciation for its challenges, its triumphs, and its ongoing journey. The Arukh HaShulchan, in its precise Halakhic instruction, ultimately inspires us to recognize that our prayers and our actions are inextricably linked, each informing and elevating the other in the continuous, sacred work of bringing Jerusalem ever closer to its ultimate, glorious fulfillment.