Arukh HaShulchan, Orach Chaim 218:6-219:5

Greetings, dear learners! It's a privilege to journey with you today as we explore the enduring spirit of the Jewish people, grappling with history, hope, and the profound responsibility of building a future. In our path of "Zionism & Modern Israel," we often encounter vibrant debates, deep passions, and complex questions. My aim is always to approach these discussions with a strong spine of conviction for our people's story, coupled with an open heart for the nuances and challenges that come with any living, breathing aspiration. Today, we'll dive into a text that, though written over a century ago, speaks volumes about the very foundations of Zionism – not just as a political movement, but as a deeply spiritual, emotional, and halakhic response to millennia of longing.

Let's acknowledge upfront the ambitious target length for a 15-minute session; this material is rich and deserves ample time. Consider this a deep-dive exploration, perhaps spread across multiple sessions, or a comprehensive resource for individual study that invites ongoing reflection. The ideas we'll touch upon are fundamental to understanding the soul of Zionism and the complex, beautiful tapestry of Jewish peoplehood.

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Hook

How do we carry the weight of generations of suffering and loss, not as a burden that crushes us, but as a sacred memory that fuels our determination to build? This is a central question that has animated Jewish life for two millennia, and it’s the very crucible from which Zionism emerged. For centuries, our people lived in a state of suspended animation, perpetually mourning the destruction of Jerusalem, the Temple, and our sovereignty, while simultaneously articulating an unshakeable belief in a future redemption. This wasn't a passive lament; it was an active, codified posture of longing, woven into the very fabric of daily life, liturgy, and law.

Think about it: how do you maintain a vibrant, forward-looking identity when your most sacred sites lie in ruins, your national aspirations are deferred, and your very existence is often precarious? The answer, for Jewish tradition, was to integrate memory into action, to transform absence into presence through ritual and contemplation. Every tear shed for Jerusalem, every longing gaze towards the east, every prayer for return wasn't just an expression of grief; it was an act of profound hope, a reaffirmation of an unbreakable covenant with a land and a destiny.

This profound tension – between the recognition of destruction and the unwavering commitment to rebuilding – is the beating heart of Zionism. It’s the audacity to take the centuries of yearning and translate them into concrete, human-led efforts to restore Jewish self-determination in our ancient homeland. But this move wasn't simple, nor was it universally accepted. It brought with it new complexities, new responsibilities, and new questions about the nature of redemption itself.

Our text today, from the Arukh HaShulchan, written on the cusp of modern political Zionism, offers us a unique window into this emotional and spiritual landscape. It is a work of halakha, Jewish law, yet it is saturated with the pathos and promise of Jewish history. It codifies practices that literally embody this tension: the tearing of a garment upon seeing Jerusalem in ruins, the blessings over sites of miracles for the Jewish people, the awe felt when encountering leadership, whether religious or secular. These aren't mere rules; they are pathways for the soul, guiding how a Jew should feel, respond, and remember.

As we explore this text, we will confront the powerful truth that Zionism is not merely a political ideology; it is a continuation, a profound inflection point, in a much longer story of Jewish peoplehood, memory, and an enduring sense of responsibility—to our past, to our present, and to the generations yet to come. It asks us to hold both the ache of what was lost and the exhilarating, often challenging, work of what is being built, with both a strong spine and an open heart.

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Text Snapshot

The Arukh HaShulchan, Orach Chaim 218:6-219:5, guides us through various blessings and practices associated with significant sights. Here are a few poignant excerpts that encapsulate its spirit:

• 218:6 "...one who sees the place where a miracle was performed for Israel, says: 'Blessed... Who performed miracles for our ancestors in this place.' ...And if he sees the cities of Judea, which are in ruins... and even if he only sees the city of Jerusalem, even if it is built up, since the Temple is destroyed... he tears his garment..."
• 218:7 "One who sees Jewish graves says: 'Blessed... Who created you with judgment, sustained you with judgment, killed you with judgment, and will resurrect you with judgment.' One who sees gentile graves does not say this blessing..."
• 219:1 "One who sees a king of Israel says: 'Blessed... Who gave glory to flesh and blood.' If he sees a king of the nations, he says: 'Blessed... Who gave glory to His creations.'"
• 219:3 "One who sees a great Torah scholar... says: 'Blessed... Who apportioned of His wisdom to those who fear Him.' If he sees a great secular scholar... he says: 'Blessed... Who apportioned of His wisdom to flesh and blood.'"

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Context

Date

Rabbi Yechiel Michel Epstein, the author of the Arukh HaShulchan, lived from 1829 to 1908. His monumental work, which sought to present a clear and comprehensive codification of Jewish law, was published in installments between 1884 and 1907. This places the Arukh HaShulchan precisely at the historical juncture when modern political Zionism was beginning to coalesce. Theodor Herzl published Der Judenstaat in 1896, and the First Zionist Congress convened in Basel in 1897. While Rabbi Epstein's text is deeply traditional and rooted in centuries of Halakhic discourse, it was being written and consumed by a generation grappling with the profound shifts of modernity, including the rise of nationalism, antisemitism, and the burgeoning Zionist movement. This timing is crucial; the Arukh HaShulchan reflects the enduring halakhic and spiritual landscape of a people still in exile, yet simultaneously positioned on the precipice of a radical re-imagining of their national future. It captures the essence of longing that would soon translate into unprecedented action.

Actor

Rabbi Yechiel Michel Epstein was a towering Halakhic authority, born and raised in Babroisk, Belarus, a vibrant center of traditional Jewish learning. He served as the Rabbi of Novogrudok for over forty years. Known for his intellectual breadth, piety, and profound mastery of the entire corpus of Jewish law, Rabbi Epstein was a product of the Lithuanian Yeshiva world, characterized by its rigorous textual study and emphasis on intellectual precision. His work, the Arukh HaShulchan, was intended to be a practical guide for the observant Jew, synthesizing the Shulchan Arukh with centuries of later commentaries and responsa, often explaining the historical development of halakha and offering reasoned opinions. He represented a rabbinic leadership deeply committed to preserving the integrity of Jewish tradition amidst a rapidly changing world. While not a political Zionist himself in the modern sense, his work provided the foundational religious and cultural grammar through which many religious Zionists would later articulate their ideology. He embodies the perspective of a leader intensely focused on the halakhic and spiritual well-being of his community, for whom the Land of Israel remained central, even in its state of ruin.

Aim

The overarching aim of the Arukh HaShulchan was to provide a comprehensive, accessible, and authoritative code of Jewish law for his generation. The Shulchan Arukh, written centuries earlier, had become the standard, but it often lacked the explanatory depth and the incorporation of later developments in halakha that Rabbi Epstein felt were necessary. He aimed to present the law not merely as a set of rules, but with its underlying reasoning, its historical context, and its practical application for the average Jew. Specifically, in the sections we are examining (Orach Chaim 218-219), his aim is to codify the blessings and practices associated with significant visual encounters. These aren't arbitrary rules; they are meticulously prescribed ways for an observant Jew to engage with the world around them, transforming passive observation into a moment of spiritual reflection, historical remembrance, and covenantal connection. By outlining how one should react to seeing the ruins of Jerusalem, Jewish graves, sites of miracles, or even secular rulers, Rabbi Epstein meticulously weaves the physical reality of the world into the spiritual and historical narrative of Jewish peoplehood. This section, therefore, aims to instill a conscious, halakhically prescribed awareness of Jewish history, destiny, and the ongoing relationship with the Land of Israel, even in its desolation.

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Two Readings

The Arukh HaShulchan, in its precise codification of blessings and lamentations, offers a rich textual foundation for understanding the complex relationship between Jewish tradition and the aspirations of modern Zionism. We can approach this text through at least two distinct, yet interconnected, lenses, each highlighting different facets of Jewish memory, responsibility, and the path to redemption.

The Enduring Exile & Hope for Divine Redemption (Traditional/Lamentational Reading)

This reading emphasizes the text's profound grounding in a theology of exile and a yearning for messianic, divinely-orchestrated redemption. The halakhot presented here are understood as practices designed to perpetuate the memory of destruction and to maintain a posture of waiting for God's ultimate intervention.

The Perpetuity of Mourning and Absence

The most striking element for this reading is the instruction in 218:6 regarding seeing Jerusalem and the cities of Judea in ruins: "...even if he only sees the city of Jerusalem, even if it is built up, since the Temple is destroyed... he tears his garment." This is not a historical curiosity; it is a live, active halakha. The tearing of the garment (קריעה - keriah) is one of the most potent symbols of mourning in Jewish tradition, typically reserved for immediate family members upon death. To apply it to Jerusalem, and to mandate it even if the city itself is built up but the Temple is not, underscores an enduring state of national mourning. It signifies that the exile is not truly over, and full redemption has not arrived, as long as the Temple, the spiritual heart of the Jewish people, remains in ruins.

This keriah serves several purposes in this reading:

• A Constant Reminder: It ensures that the destruction of the Temple and the loss of sovereignty are never forgotten, but are instead physically embodied and emotionally relived with each encounter.
• A Rejection of Premature Redemption: By mandating mourning even for a "built up" Jerusalem, the halakha implicitly warns against mistaking human efforts for divine redemption. A city, no matter how prosperous, is not the full picture without the Temple.
• A Call for Humility: It reinforces the idea that true redemption is beyond human capacity, requiring divine intervention. Our role is to wait, to pray, and to observe the commandments in exile, rather than to force God's hand.

The blessing upon seeing Jewish graves (218:7) – "Blessed... Who created you with judgment, sustained you with judgment, killed you with judgment, and will resurrect you with judgment" – further reinforces this perspective. It speaks of divine sovereignty over life and death, and a future resurrection, all part of God's ultimate plan. The distinction from gentile graves ("One who sees gentile graves does not say this blessing") emphasizes the unique covenantal relationship between God and the Jewish people, suggesting that their ultimate fate, including resurrection, is tied to this divine plan for redemption.

The Absence of a Jewish King

The halakha regarding seeing a king (219:1) is also significant. While there is a blessing for seeing a "king of Israel" ("Blessed... Who gave glory to flesh and blood"), the reality in Rabbi Epstein's time was that there was no such king. The "king of Israel" was a messianic figure, a future aspiration. The practical application for his readers would have been the blessing for "a king of the nations" ("Blessed... Who gave glory to His creations"). This highlights the reality of Jewish powerlessness and subservience to gentile rule. The glory that God bestows on "flesh and blood" is acknowledged, but the specific, divinely-sanctioned leadership of a Jewish king, representing a sovereign Jewish nation, is absent. This absence is not just a historical fact, but a lived theological reality.

From this traditional perspective, Zionism, particularly political Zionism, which sought to establish a state through human agency, might be viewed with skepticism. If full redemption is solely a divine act, predicated on the coming of the Messiah and the rebuilding of the Temple, then human endeavors to create a sovereign state could be seen as:

• Impatience: Trying to hasten the end (Dehikat HaKetz).
• False Hope: Diverting attention from the true, spiritual redemption.
• Lack of Trust: Doubting God's timing and plan.

Indeed, various anti-Zionist religious movements throughout history and even today draw heavily from this interpretive framework, emphasizing the sanctity of exile and the dangers of human-led attempts at national restoration outside of direct messianic intervention. The Arukh HaShulchan, in this reading, serves as a powerful reminder of the deep religious imperative to maintain a state of spiritual readiness and patient waiting for God's ultimate plan to unfold.

The Active Remembrance & Catalytic Agency (Proto-Zionist/Reconstructive Reading)

While the Arukh HaShulchan clearly codifies a theology of exile and longing, it can also be read as providing the deep spiritual and emotional groundwork that enabled and catalyzed the Zionist project. This reading emphasizes how the very act of codifying and performing these rituals of memory and yearning cultivated an active, rather than passive, relationship with the Land of Israel and the ideal of Jewish sovereignty.

Memory as a Catalyst for Action

The halakha of tearing one's garment upon seeing the ruins of Jerusalem (218:6) is, paradoxically, not just an act of mourning but an act of profound connection and commitment. It demands an active, physical response to the memory of destruction. This isn't abstract sorrow; it's a visceral, embodied grief that keeps the wound fresh and, therefore, the desire for healing strong.

• Sustained Awareness: By mandating this ritual, the Arukh HaShulchan ensures that the Land of Israel, its destruction, and the aspiration for its rebuilding remain central to the observant Jew's consciousness. It prevents complacency and assimilation.
• Collective Identity: This shared ritual fosters a powerful sense of collective peoplehood, uniting Jews across generations and geographies in a common memory and a common hope. This collective identity is the bedrock of any national movement.
• Implicit Mandate for Restoration: The intensity of the mourning implies that the current state is profoundly unnatural and undesirable. The halakha implicitly communicates that this destruction must be rectified. While it doesn't explicitly call for human action, it cultivates the emotional and spiritual soil from which such a call could emerge. The "tearing" is about a brokenness that cries out for "repair" (tikkun).

Similarly, the blessing for seeing "the place where a miracle was performed for Israel" (218:6) highlights the historical memory of divine intervention on behalf of the Jewish people. This tradition of recognizing collective miracles imbues Jewish history with a sense of divine providence and a belief in the possibility of future wonders. The establishment of the State of Israel, against all odds, could easily be interpreted by many religious Zionists as a modern collective miracle, an instance of God's continued involvement in Jewish destiny, even if not the full messianic redemption. This text, therefore, provides a template for interpreting contemporary events through a miraculous lens.

Reimagining Leadership and Agency

The halakhot concerning leadership (219:1 for kings, 219:3 for scholars) can be reinterpreted through a proto-Zionist lens to support the idea of human agency and the value of secular leadership in building a Jewish future.

• The King of Israel as an Ideal: While Rabbi Epstein lived without a "king of Israel," the very existence of such a blessing in the code keeps the ideal of Jewish sovereignty alive. The fact that a specific blessing exists for a Jewish monarch, distinct from a gentile one, reinforces the aspiration for self-rule and a national leader who embodies the people's unique covenantal relationship with God. The modern state, with its elected leaders (Prime Minister, President), could be seen as the closest practical manifestation of this longed-for "king of Israel," not as a messianic figure, but as a legitimate, necessary form of Jewish self-governance. The blessing "Who gave glory to flesh and blood" could then apply to any legitimate Jewish leader who governs the people, recognizing the inherent dignity and divinely-ordained potential of Jewish self-determination.
• Valuing Secular Wisdom: The blessing for seeing a "great secular scholar" ("Who apportioned of His wisdom to flesh and blood") is particularly insightful. It demonstrates that traditional Judaism, even in its most halakhic expression, recognizes and values wisdom that exists outside the direct study of Torah. This openness to secular knowledge and achievement is crucial for a movement like Zionism, which drew heavily on secular nationalism, scientific advancement, and practical state-building skills. It suggests that God's wisdom is manifest not only in sacred texts but also in human intellect and ingenuity, which can and should be harnessed for the good of the Jewish people and the world.

From this reconstructive perspective, the Arukh HaShulchan, far from advocating passive waiting, is seen as a foundational text that fostered the very sensibilities required for Zionism: a deep, embodied connection to the Land, a persistent memory of national loss, an aspiration for self-rule, and an appreciation for diverse forms of wisdom necessary for nation-building. It provided the emotional, spiritual, and intellectual framework that allowed religious Jews to embrace Zionism not as a departure from tradition, but as its most profound and active continuation – the human partnership in bringing about the "beginning of the redemption" (אתחלתא דגאולה). This reading acknowledges the complexity of the State of Israel as a human endeavor, yet one imbued with immense spiritual significance and divine providence, a step towards a fuller, albeit not yet complete, redemption.

Both readings are valid and coexist within the rich tapestry of Jewish thought and Zionist discourse. The tension between them continues to animate debates about the nature of the State of Israel, its religious significance, and its future direction. The Arukh HaShulchan, in its candid portrayal of traditional Jewish life, offers us the tools to understand this profound and ongoing conversation.

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Civic Move

Understanding the deep-seated theological and emotional roots of Zionism, as illuminated by the Arukh HaShulchan, can help us navigate contemporary complexities with greater wisdom and empathy. Our civic move today is to foster a dialogue that holds both the sacred pain of the past and the active hope of the present, recognizing that these two impulses are not mutually exclusive but profoundly intertwined in the Zionist story.

Action: The "Memory & Mandate" Dialogue Circle

Organize a "Memory & Mandate" Dialogue Circle, a facilitated community gathering designed to explore the rich interplay between Jewish historical memory, traditional halakhic imperatives, and modern Zionist action. This is not about declaring one interpretation supreme, but about creating a brave space to grapple with the inherent tensions and draw strength from the collective journey.

How to Implement:

1. Textual Study & Personal Reflection (45-60 minutes)

• Guided Text Study: Begin with a focused study of the Arukh HaShulchan sections we've explored (218:6-219:5). Provide participants with the Sefaria source sheet. Facilitate a discussion around specific phrases: "he tears his garment," "Who performed miracles for our ancestors," "king of Israel," "great secular scholar."
  • Prompt 1: "What emotions and responsibilities does the halakha of tearing one's garment for Jerusalem evoke in you? How does this practice connect you to generations past?"
  • Prompt 2: "How might the blessings for miracles or for leaders, even secular ones, inform our understanding of achievements in modern Israel?"
• Pairing with Modern Zionist Texts: Introduce short, impactful excerpts from modern Zionist thought that speak to these themes.
  • For Lament/Hope: A passage from Rav Kook on the holiness of the Land and the "pangs of Messiah," or a diary entry from an early pioneer describing the desolate land but expressing unwavering hope for its restoration.
  • For Agency/Building: A snippet from Ben-Gurion's Declaration of Independence emphasizing the "natural and historic right" and the "resolve to rebuild their national home," or a quote from a contemporary Israeli innovator speaking about the spirit of creation and resilience.
  • Prompt 3: "How do these modern Zionist voices echo, challenge, or fulfill the traditional sentiments expressed in the Arukh HaShulchan?"

2. Facilitated Dialogue (60-75 minutes)

Transition into an open, facilitated dialogue, ensuring everyone has an opportunity to share their perspectives in a respectful environment.

• Opening Question: "How do you personally reconcile the traditional Jewish practice of mourning for the destroyed Jerusalem with the modern reality of a sovereign, vibrant State of Israel and its capital, Jerusalem? Is there a tension, a synthesis, or something else?"
• Exploring Responsibility: "The Arukh HaShulchan outlines how we are meant to feel and act in response to historical memory. How does this inform our responsibility today, as individuals and as a people, towards the State of Israel and its future? What does it mean to build with a 'strong spine' (conviction) and an 'open heart' (empathy for complexity)?"
• Navigating Complexity: "Zionism, like any national movement, has its triumphs and its challenges, its aspirations and its unintended consequences. How does understanding the deep historical and religious roots of Zionism, as seen in this text, help us engage more constructively with its complexities and critiques, both internal and external?"
• The Role of Agency: "The Arukh HaShulchan implies a profound longing for divine redemption. Yet, Zionism represents a powerful assertion of human agency. Where do you see the balance, or the tension, between human effort and divine providence in the story of modern Israel?"

3. Collective Reflection & Future-Minded Action (15-20 minutes)

Conclude by synthesizing key insights and prompting participants to consider concrete actions.

• Synthesis: Summarize recurring themes: the power of memory, the nature of responsibility, the ongoing journey of peoplehood. Highlight that the strength of Jewish peoplehood lies in its ability to hold these rich, sometimes conflicting, narratives.
• Individual Commitment: Encourage participants to identify one specific action they might take based on the discussion:
  • Further personal study on the religious roots of Zionism.
  • Engaging in respectful dialogue with someone who holds a different perspective on Israel.
  • Participating in a community initiative that builds bridges, promotes justice, or supports Israeli society.
  • Reflecting on their own emotional and spiritual connection to Jerusalem and the Land of Israel.
• Community Building: Emphasize that shared learning and dialogue are acts of civic repair and peoplehood-building in themselves. By creating spaces for honest engagement with our texts and our history, we strengthen our collective capacity to face the future.

This "Memory & Mandate" Dialogue Circle aims to move beyond simplistic narratives, inviting participants to embrace the rich, multifaceted heritage that informs our connection to Zionism and modern Israel. It's about cultivating a nuanced understanding that is both deeply rooted in tradition and courageously engaged with the contemporary world, fostering a generation of advocates who can speak for Israel with both profound conviction and genuine compassion.

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Takeaway

Our journey through the Arukh HaShulchan reveals a profound truth: Zionism, at its most authentic, is not a radical departure from Jewish tradition, but a powerful, dynamic continuation of an ancient narrative of memory, longing, and responsibility. Rabbi Epstein, in meticulously codifying the practices of mourning for destroyed Jerusalem and blessing sites of miracles, inadvertently laid a spiritual and emotional groundwork that would propel a generation towards active rebuilding. He kept the memory of loss vivid, not to paralyze, but to animate, demanding a response to a state of unnatural brokenness.

The tension we explored, between a traditional yearning for divine redemption and a reconstructive embrace of human agency, is not a weakness but a testament to the depth and resilience of Jewish thought. It reminds us that our connection to the Land of Israel, our peoplehood, and our destiny is multifaceted, encompassing both deep sorrow for what was lost and fervent hope for what can be built.

Our task today, as inheritors of this complex legacy, is to carry forward this spirit with integrity and courage. This means never shying away from the intricate layers of our history, acknowledging the challenges and triumphs of modern Israel with clear eyes, and engaging with its future with both unwavering commitment and an open heart. The Arukh HaShulchan teaches us that our past is not a distant memory but a living force, demanding our active engagement. To be pro-Israel with complexity means understanding that the act of building, of re-establishing sovereignty, is a sacred mandate born from millennia of unwavering hope, and it continues to be a journey of profound significance for the Jewish people and for the world. We build, knowing that the work is ongoing, imbued with the echoes of ancient laments and the vibrant promise of a future yet to be fully realized.