Arukh HaShulchan, Orach Chaim 210:4-211:4

Hook

We live in a world that often feels fractured, a tapestry of competing narratives where nuance is lost to the clamor of certainty. For those of us connected to Israel, this tension is particularly acute. How do we hold fast to an ancient hope while grappling with contemporary realities? How do we affirm a people’s right to self-determination, rooted in millennia of longing, while simultaneously facing the profound ethical responsibilities that come with sovereignty, particularly in a contested land? This is the enduring dilemma, the beautiful and agonizing challenge, of being pro-Israel with complexity. It’s a call to move beyond simplistic slogans and instead to cultivate a deeper, more textured understanding – one that embraces both the unwavering spine of our historical narrative and the open heart required for genuine compassion and self-reflection.

The journey of Zionism, at its core, is a profound act of re-engagement with history, land, and peoplehood. It is the modern manifestation of an ancient dream, a political and cultural movement that sought to normalize Jewish existence, to transform a dispersed and often persecuted people into a self-governing nation. Yet, this transformation was never meant to be a simple secularization or a mere replication of other nationalisms. For many, particularly within the religious Zionist stream, the return to sovereignty in the land of Israel was, and remains, a moment imbued with profound spiritual significance, a step in a divinely guided process of redemption. But what does "redemption" look like when faced with the messy realities of statecraft, conflict, and the inherent tensions of power? How do we reconcile the sacred with the profane, the ideal with the real?

To navigate this intricate landscape, we must draw upon resources that predate modern political discourse, texts that embed deep theological and ethical principles into the very fabric of daily Jewish life. These texts offer a lens through which we can perceive the spiritual contours of our national aspirations, reminding us that the project of Jewish sovereignty is not merely about borders and security, but also about character, purpose, and responsibility. They invite us to consider what it means to build a state not just for Jews, but as Jews, imbued with a distinctive ethical vision.

Our exploration today will delve into such a text, one that, at first glance, might seem far removed from the geopolitical complexities of modern Israel. It is a text about blessings, about the daily encounters that prompt us to acknowledge the divine presence in our world. Yet, within its seemingly straightforward halakhic pronouncements, we will uncover profound insights into Jewish peoplehood, the nature of sovereignty, and the universal human experience. This text, written at the cusp of modern Zionism, offers a framework for understanding the spiritual underpinnings of Jewish national life and challenges us to engage with Israel not just as a political entity, but as a living expression of an ancient covenant and an ongoing ethical imperative. It asks us to consider: how do the blessings we recite shape the nation we aspire to be?

Text Snapshot

The Arukh HaShulchan, Orach Chaim 210:4-211:4, a comprehensive code of Jewish law written by Rabbi Yechiel Michel Epstein in the late 19th and early 20th centuries, outlines blessings to be recited upon various sights and experiences. Among them, we find:

• 210:6: "Upon seeing a large multitude of Jews, specifically 600,000… one recites, 'Blessed is He who is wise in secrets.'"
• 210:7: "Upon seeing a king of Israel, one recites, 'Blessed is He who gave honor to those who fear Him.' Upon seeing a king of the nations, one recites, 'Blessed is He who gave of His glory to flesh and blood.'"
• 211:1: "Upon seeing a place where a miracle was performed for Israel, one recites, 'Blessed is He who performed miracles for our ancestors in this place.'"

Context

The Author and His Era (Late 19th/Early 20th Century Lithuania)

Rabbi Yechiel Michel Epstein (1829-1908), the author of the Arukh HaShulchan, was a towering figure of Lithuanian rabbinic scholarship, serving as the Rabbi of Novardok for over 30 years. His monumental work, the Arukh HaShulchan, aimed to provide a clear, accessible, and comprehensive codification of Jewish law, drawing from the Talmud, Rishonim (early commentators), and Acharonim (later commentators), with a particular emphasis on practical halakha for daily life. He lived and wrote during a period of immense upheaval and transformation for the Jewish people. The late 19th and early 20th centuries witnessed the burgeoning of modern political Zionism, the rise of various secular ideologies, increasing antisemitism across Europe (culminating in pogroms and mass migrations), and the internal challenges of Haskalah (Jewish enlightenment) and modernization within traditional Jewish communities. Rabbi Epstein, deeply rooted in the traditional yeshiva world, represented a conservative halakhic authority, focused on preserving the integrity of Jewish law and life amidst these powerful currents. While not a political Zionist himself, his work, by meticulously detailing blessings related to peoplehood, sovereignty, and the land, inadvertently offers a profound traditional lens through which to consider the very aspirations that Zionism was beginning to articulate. His context is crucial: he is codifying ancient wisdom at the very moment that a new, revolutionary approach to Jewish destiny is taking shape, creating a fascinating dialogue between tradition and nascent modernity.

The Nature of the Text (Halakhic Code of Blessings)

The Arukh HaShulchan is primarily a halakhic work, meaning it deals with Jewish law and practice. Specifically, the section we are examining focuses on Berachot (blessings), which are short liturgical formulas recited in response to various phenomena and experiences, from eating food to witnessing natural wonders, from encountering great scholars to seeing kings. These blessings are not merely polite expressions of gratitude; they are profound theological statements, designed to infuse daily life with a consciousness of God's presence, wisdom, and providence. They train the Jewish person to see the divine hand in creation, in human achievement, in historical events, and in the very existence of the Jewish people. The act of blessing is about acknowledging that nothing is mundane, that every experience, however ordinary, can be elevated to a moment of spiritual connection. By codifying these specific blessings, the Arukh HaShulchan is not just providing a ritual guide; it is shaping a worldview, cultivating a particular sensitivity to the sacred dimensions of existence. This framework of blessing becomes an essential tool for understanding how a traditional Jew might perceive the re-emergence of Jewish national life and sovereignty – not as a secular political event, but as an occasion for profound spiritual recognition and responsibility.

The Aim of the Blessings (Infusing Daily Life with Divine Awareness)

The overarching aim of these blessings, as presented by the Arukh HaShulchan, is to instill a constant awareness of God’s presence and dominion in the world. They serve as spiritual exercises, prompting the individual to pause, reflect, and attribute all goodness, wisdom, power, and even the cycle of life and death, to the Creator. More specifically, the blessings related to peoplehood, kings, and miracles aim to root the Jewish individual in a collective historical narrative and a unique covenantal relationship with God. They transform passive observation into active spiritual engagement. By blessing God upon seeing a large gathering of Jews, one affirms the divine wisdom inherent in the collective soul of Israel. By blessing God upon seeing a king, one acknowledges the source of all authority and glory. By blessing God upon witnessing a place of miracles, one connects the present to a miraculous past, reinforcing faith in divine providence. In the context of Zionism, these blessings provide a crucial lens: they suggest that the re-establishment of Jewish national life is not just a political achievement, but a moment ripe for a renewed spiritual consciousness, demanding gratitude, humility, and an understanding of the divine hand in history. They compel us to ask: What does it mean to bless a Jewish state? What responsibilities does that blessing entail?

Two Readings

The Arukh HaShulchan, a foundational text of Halakha, offers a rich tapestry of blessings that, when viewed through the lens of Zionism and Modern Israel, illuminate profound dimensions of Jewish peoplehood and purpose. Written at the dawn of modern political Zionism, its seemingly straightforward halakhic instructions on blessings, particularly those related to collective Jewish existence, sovereignty, and historical memory, provide a powerful traditional framework for understanding the spiritual stakes of Jewish national self-determination. We can discern two primary readings: one emphasizing the Covenantal Foundation of Jewish Peoplehood and Sovereignty, and another highlighting the Universal Human Experience and the Burden of Responsibility.

The Covenantal Foundation of Jewish Peoplehood and Sovereignty

This reading understands the blessings in the Arukh HaShulchan as affirmations of the unique, divinely ordained relationship between God, the Jewish people, and the Land of Israel. It emphasizes the particularistic aspects of Jewish identity and destiny, seeing the emergence of a sovereign Jewish state not as a mere political event, but as a crucial stage in a redemptive process, imbued with spiritual significance and covenantal obligations.

1. The Divine Wisdom of the Collective (210:6: "Blessed is He who is wise in secrets" upon seeing 600,000 Jews): This blessing is a profound statement about Jewish peoplehood. The number 600,000 harks back to the Exodus generation and the Revelation at Sinai – the moment of Israel's birth as a nation, when each individual, with their unique spirit and perspective, was present. The blessing, "Blessed is He who is wise in secrets," acknowledges that God alone comprehends the inner thoughts, motivations, and destinies of such a vast and diverse multitude. In a Zionist context, this blessing moves beyond a mere demographic count; it speaks to the spiritual essence of "Klal Yisrael" – the collective soul of the Jewish people. It suggests that the very existence and continuity of the Jewish people, especially in their national gatherings, is a miraculous expression of divine wisdom. For Zionism, this implies that the nation-state of Israel is not just a collection of individuals, but the re-embodiment of a deeply spiritual, divinely sustained collective. The challenge for modern Israel, then, is to foster unity amidst diversity, to create a society that reflects the "wisdom in secrets" by valuing each individual while nurturing a shared national purpose rooted in Jewish tradition. This blessing reminds us that the state's legitimacy is not solely derived from international law or democratic consensus, but also from its role as a vessel for the collective Jewish soul, a people whose very existence is a testament to divine providence. It encourages us to see the vibrant, sometimes fractious, democracy of Israel as an ongoing, complex expression of this diverse, divinely connected people.

2. The Distinctive Nature of Jewish Sovereignty (210:7: "Blessed is He who gave honor to those who fear Him" for a Jewish king): This is perhaps the most direct and potent blessing for understanding Zionism. The distinction between the blessing for a Jewish king ("who gave honor to those who fear Him") and a gentile king ("who gave of His glory to flesh and blood") is not merely about political allegiance; it's a theological statement about the quality and source of sovereignty. A Jewish king's honor is tied to yir'at Shamayim – fear of Heaven, adherence to divine law, and a sense of accountability to a higher moral order. This implies that Jewish sovereignty, unlike universal human sovereignty, carries a unique ethical burden and a covenantal mandate. For Zionism, this blessing is both a celebration and a profound challenge. The establishment of the State of Israel represents the return of Jewish sovereignty after two millennia. This blessing suggests that this sovereignty is not merely a secular achievement of self-determination, but a sacred trust. The "honor" granted to the Jewish king (or, by extension, the Jewish state and its leaders) is conditional upon a commitment to divine values, justice, and righteousness. Modern Israel, with its democratic institutions, diverse population, and complex geopolitical realities, faces the constant task of navigating this ancient mandate. How does a modern, pluralistic state embody "fear of Heaven"? It means striving for justice, pursuing peace, protecting the vulnerable, and upholding a moral compass that transcends mere political expediency. This reading compels us to scrutinize Israel's actions not just by international standards, but by the higher, covenantal standards implied by this blessing. It pushes us to ask: Is Israel exercising its sovereignty in a way that truly reflects the "honor given to those who fear Him," demonstrating a commitment to ethical governance rooted in Jewish values?

3. Historical Memory and Divine Intervention (211:1: "Blessed is He who performed miracles for our ancestors in this place"): This blessing ties the physical land to a narrative of divine intervention and miraculous preservation. It mandates the remembrance of specific places where God acted supernaturally to save or sustain the Jewish people. This is not abstract theology; it's a concrete, geographically rooted memory. For Zionism, this blessing underscores the profound spiritual connection to the Land of Israel. The return to the land is seen not as a mere migration, but as a return to the stage of divine history, a place where miracles happened and where they continue to unfold. The very establishment of the State of Israel, against all odds, is often perceived by many as a modern miracle, a continuation of God's hand in Jewish history. This blessing imbues the land with a sacred resonance, suggesting that its physical space is saturated with memory and divine promise. It challenges us to see beyond the geopolitical boundaries and administrative divisions, to recognize the spiritual landscape of Israel as a testament to an enduring covenant. It encourages a sense of gratitude for the miraculous survival and resurgence of the Jewish people in their ancestral home, fostering a deep emotional and spiritual attachment to the land that goes beyond mere nationalism. It is a reminder that the land is not just real estate, but a living witness to a sacred history, demanding reverence and responsibility from those who inhabit it.

In summary, the covenantal reading frames Zionism and the State of Israel as the unfolding of a divine plan, where Jewish peoplehood, sovereignty, and connection to the land are not accidental but purposeful, guided by an eternal covenant. It calls for a recognition of Israel's unique spiritual mandate and a commitment to upholding the ethical responsibilities inherent in that mandate.

The Universal Human Experience and the Burden of Responsibility

While the first reading highlights Israel's particularity, this second reading acknowledges the Arukh HaShulchan's broader recognition of universal human experience, wisdom, and governance, which in turn imposes a profound burden of responsibility on a sovereign Jewish state. It demands that Israel, even as it affirms its unique identity, must also engage with the wider world and uphold universal ethical norms. This reading emphasizes the "light unto the nations" aspect, understanding that Jewish sovereignty comes with the responsibility to exemplify ethical conduct not just internally, but externally.

1. Appreciation for Universal Creation and Renewal (210:4-5: Blessings on trees, flowers, beautiful creatures): Before delving into people and kings, the Arukh HaShulchan dedicates blessings to the beauty and wisdom of God's creation in the natural world. "Blessed is He who has such in His world" upon seeing new trees, flowers, or beautiful animals. These blessings are universal; they apply to all of humanity who witness the wonders of nature. They speak to an appreciation for the world as God's handiwork, a world of intrinsic value and beauty. For Zionism, this universal appreciation for creation underscores the environmental and stewardship responsibilities of a sovereign nation. The return to the land of Israel, often characterized by "making the desert bloom," is not just about national development but about restoring and cherishing God's creation. It means engaging in sustainable practices, protecting biodiversity, and recognizing that the land itself is a gift that must be stewarded responsibly, not just for the Jewish people, but for all who share the planet. Furthermore, these blessings remind us that while the land of Israel is particular to the Jewish people, its natural beauty and ecological health are part of a global ecosystem. A sovereign Israel, therefore, has a responsibility to be a leader in environmental care and to contribute to the well-being of the broader world, demonstrating its commitment to universal values of preservation and renewal.

2. Acknowledgment of Universal Authority (210:7: "Blessed is He who gave of His glory to flesh and blood" for a gentile king): The distinct blessing for a gentile king is crucial. While it differentiates from the Jewish king's "fear of Heaven," it still attributes the gentile king's authority and glory to God. This is not a dismissal, but an acknowledgment that all authority, even secular or non-Jewish, ultimately derives from the Divine. It recognizes the legitimacy of universal governance and the necessity of order in the world. For modern Israel, this blessing is incredibly important. It demands that Israel, as a sovereign state, respect the sovereignty of other nations, engage with international law, and conduct itself within the family of nations. It acknowledges that while Israel has a unique covenantal relationship with God, it also operates in a world where other legitimate authorities exist, and with whom it must interact respectfully and justly. This pushes back against any insular or isolationist tendencies, insisting that Israel’s particularity does not negate its universal obligations. It challenges Israel to be a responsible actor on the global stage, contributing to peace and stability, and adhering to ethical standards that transcend its own internal covenant, recognizing that even gentile rulers are ultimately expressions of God's "glory" in the world. This means taking seriously the concerns of the international community, engaging in diplomacy, and striving for peaceful coexistence with its neighbors.

3. Universal Wisdom and Human Achievement (211:4: "Blessed is He who gave of His wisdom to flesh and blood" for a wise non-Jew): Similar to the blessing for a gentile king, the Arukh HaShulchan explicitly mandates a blessing upon seeing a wise non-Jew, using the same formula as for a Jewish sage (211:3), "Blessed is He who gave of His wisdom to flesh and blood." This is a powerful statement of universalism, acknowledging that wisdom, intellect, and scientific achievement are not exclusive to the Jewish people but are gifts from God distributed across all humanity. For modern Israel, this blessing provides a critical ethical framework. It demands humility and a recognition of the value and contributions of all peoples. It means that Israel, as a hub of innovation and intellectual excellence, has a responsibility to share its wisdom, to engage in scientific collaboration, and to contribute to the advancement of human knowledge for the benefit of all. It also implies a respect for the wisdom and perspectives of non-Jews, including those who are not part of the Israeli polity. This challenges any notion of Jewish superiority that might lead to disregard for the intellect or culture of others. Instead, it encourages a posture of openness, learning, and mutual respect. It reminds Israel that its existence is not solely for its own internal flourishing, but also to be a source of blessing and wisdom for the broader world, reflecting the divine wisdom that permeates all of humanity. This includes engaging with and learning from the diverse cultures and intellectual traditions of its own citizens and its neighbors.

In sum, the universal reading argues that while Zionism affirms a unique Jewish destiny, it does so within a larger framework of universal values and responsibilities. The blessings in the Arukh HaShulchan, by acknowledging the beauty of general creation, the legitimacy of universal authority, and the presence of wisdom across humanity, compel a sovereign Israel to act justly, responsibly, and with a deep awareness of its role within the wider human family. It demands that the "light unto the nations" is not just an internal ideal, but an active engagement with the world, seeking to elevate all of "flesh and blood" through its actions and its wisdom.

Together, these two readings offer a powerful and complex vision for modern Israel. The covenantal reading provides the spiritual bedrock and unique purpose, while the universal reading imposes the ethical responsibilities that come with that particularity. To be pro-Israel with complexity is to hold both these truths simultaneously, striving to build a nation that is deeply rooted in its ancient covenant while also being a responsible, just, and contributing member of the global community. The tension between these two readings is not a weakness but a dynamic source of ongoing ethical reflection and national growth.

Civic Move

The profound insights derived from the Arukh HaShulchan's blessings, particularly the tension between covenantal particularity and universal responsibility, offer a powerful framework for engaging with the complexities of modern Israel. To translate these insights into tangible action, I propose a "Blessing and Responsibility Dialogue Circle." This civic move aims to foster deeper understanding, empathetic listening, and a commitment to action among individuals grappling with their connection to Israel.

Action: The Blessing and Responsibility Dialogue Circle

This initiative is designed as a structured, facilitated discussion series for individuals or communities seeking to move beyond polemics and engage with Israel from a place of spiritual grounding and ethical reflection. It draws directly from the framework of our Arukh HaShulchan text, inviting participants to consider what it means to "bless" modern Israel in its various manifestations, and what "responsibility" such blessings entail.

Objective

To cultivate a community of individuals who can hold the complexity of being pro-Israel (affirming its existence and historical significance) while also deeply committed to its ethical responsibilities, fostering dialogue, empathy, and constructive engagement.

Structure (3-Part Series, each 90-120 minutes)

Part 1: "Blessed is He Who is Wise in Secrets": Embracing Peoplehood and Plurality

• Focus: This session will delve into the blessing upon seeing a large gathering of Jews (Arukh HaShulchan 210:6).
• Discussion Prompts:
  • What does it mean to acknowledge "wisdom in secrets" when contemplating the diverse, sometimes fractious, society of modern Israel?
  • How do we affirm the unity and shared destiny of the Jewish people (Klal Yisrael) while respecting and valuing the profound ideological, religious, and cultural differences within Israeli society (and within the global Jewish community's relationship with Israel)?
  • What are our responsibilities to foster genuine pluralism and mutual respect within the Jewish people, in Israel and globally, as an expression of this "wisdom in secrets"?
  • How can we "bless" the entirety of Israel's Jewish population – religious and secular, Ashkenazi and Mizrahi, veteran and new immigrant – even when we disagree with their political or social stances?
• Civic Action Component: Participants will commit to engaging with a perspective on Israel different from their own (e.g., reading an article from a different ideological viewpoint, listening to a podcast featuring a diverse Israeli voice) and sharing a brief reflection in the next session.

Part 2: "Blessed is He Who Gave Honor": Navigating Sovereignty and Justice

• Focus: This session will explore the blessings for a Jewish king ("who gave honor to those who fear Him") and a gentile king ("who gave of His glory to flesh and blood") (Arukh HaShulchan 210:7).
• Discussion Prompts:
  • What does it mean for modern Israel to exercise sovereignty in a way that reflects "honor given to those who fear Him"? What are the ethical implications of this blessing for state policies, governance, and the treatment of all its inhabitants?
  • How do we balance the imperative of Jewish self-determination and security with the universal human rights and dignity of non-Jewish citizens and populations under Israeli control?
  • Considering the blessing for a gentile king, how does Israel's sovereignty relate to international law, the sovereignty of other nations, and the pursuit of peace with its neighbors?
  • In what ways can we "bless" Israel's aspirations for secure, just governance, while also holding it accountable to the highest ethical standards implied by this text?
• Civic Action Component: Participants will identify one area of Israeli policy or societal challenge (e.g., judicial reform, social inequality, relations with Palestinians) and research diverse viewpoints on it, preparing to articulate the ethical tension inherent in that issue.

Part 3: "Blessed is He Who Performed Miracles" & "Blessed is He Who Gave Wisdom": Hope, History, and Universal Responsibility

• Focus: This session will integrate the blessing for miracles (Arukh HaShulchan 211:1) with the universal blessings for creation (210:4-5) and universal wisdom (211:4).
• Discussion Prompts:
  • How do we integrate the miraculous narrative of Israel's rebirth with the ongoing, often difficult, work of state-building and peace-making? What does it mean to "bless" the historical continuity while acknowledging contemporary struggles?
  • Drawing on the universal blessings for creation and wisdom, what are Israel's responsibilities to the global community – in environmental stewardship, scientific innovation, and contributing to universal human flourishing?
  • How do we hold onto hope for Israel's future, acknowledging both its covenantal destiny and its universal responsibilities, even amidst significant challenges and criticisms?
  • What does it mean to be a "light unto the nations" in a complex, multipolar world, guided by the principles of these blessings?
• Civic Action Component: Participants will brainstorm and commit to one concrete action they can take as individuals or as a group to engage constructively with Israel's challenges and opportunities, rooted in the values discussed (e.g., supporting organizations working for shared society, advocating for ethical policies, promoting nuanced educational initiatives, participating in interfaith dialogue).

Facilitation Guidelines

• Honest & Compassionate: Create a safe space for candid sharing, acknowledging diverse perspectives and emotions without judgment.
• Future-Minded: Focus on constructive engagement and pathways forward, rather than dwelling on blame or despair.
• Text-Centered: Continuously refer back to the Arukh HaShulchan as the grounding text for ethical reflection.
• Strong Spine, Open Heart: Encourage participants to articulate their connection and commitment to Israel ("strong spine") while maintaining empathy and a willingness to confront difficult truths ("open heart").

This "Blessing and Responsibility Dialogue Circle" moves beyond passive learning to active, engaged citizenship. It empowers individuals to internalize the profound wisdom of the Arukh HaShulchan, transforming ancient blessings into a living framework for navigating the complex, challenging, and deeply hopeful reality of modern Israel. It's an invitation to bless Israel not blindly, but with open eyes and a committed heart, understanding that true blessing demands profound responsibility.

Takeaway

The Arukh HaShulchan, an enduring beacon of traditional Jewish law from a bygone era, offers us far more than a set of ritual instructions. When we approach its blessings through the lens of modern Israel, it provides a profoundly relevant and challenging framework for understanding the very essence of Zionism and the responsibilities that accompany Jewish sovereignty. We’ve seen how these blessings, from acknowledging the collective soul of Israel to distinguishing between Jewish and gentile kingship, from commemorating historical miracles to recognizing universal wisdom, paint a holistic picture of a people both particular and universal, divinely chosen yet bound by ethical obligation.

The enduring takeaway is this: to be truly "pro-Israel with complexity" is to embrace the tension between these two essential dimensions. It means affirming, with a strong spine, the miraculous journey of Jewish peoplehood, our unbreakable connection to the Land, and the covenantal imperative to build a just and thriving society rooted in our deepest values. It means reciting, in effect, "Blessed is He who gave honor to those who fear Him" for the very existence of our sovereign state, acknowledging the divine hand in its improbable rebirth.

But it also means approaching this reality with an open heart, recognizing that this sacred honor comes with an immense burden of responsibility. It means "blessing" the universal expressions of God's wisdom and glory in the world, in nature, in other nations, and in all humanity. This compels us to ask difficult questions: Are we stewarding the land responsibly? Are we exercising our power justly, not just for ourselves, but for all who dwell within our borders and beyond? Are we truly embodying the "light unto the nations" by contributing to universal wisdom and peace?

The Arukh HaShulchan, written by a figure who predated the full flourishing of modern Israel, reminds us that the spiritual stakes of Jewish national life were always high. The blessings he codified are not just pronouncements; they are prescriptions for a worldview, an ethical compass for a people destined to navigate the complexities of power, identity, and moral purpose. In our polarized world, these ancient words call us to a higher standard of engagement: one that holds firm to its historical narrative and spiritual commitments, while simultaneously cultivating empathy, critical self-reflection, and an unwavering commitment to justice for all. This is the ongoing work of redemption, not as a finished state, but as a dynamic process, demanding our continuous attention, our open hearts, and our unwavering commitment to building an Israel worthy of its blessings.