Arukh HaShulchan, Orach Chaim 223:2-8

Hook

Today, we grapple with a profound question at the heart of the Zionist enterprise and the modern State of Israel: how do we navigate the tension between the deeply rooted traditions that have sustained Jewish peoplehood for millennia and the demands of building a modern, inclusive, and just nation-state? The excerpt from the Arukh HaShulchan, though seemingly focused on a specific halakhic detail concerning the recitation of prayers, offers a surprising gateway into this very dilemma. It speaks to a core Jewish value – the obligation to pray for the welfare of the land and its inhabitants – and in doing so, invites us to consider how this ancient principle translates into the complex realities of contemporary Israel. The hope lies in our ability to find wisdom in these timeless teachings, applying them with open hearts and clear minds to the challenges of our present and the promise of our future.

Text Snapshot

From Arukh HaShulchan, Orach Chaim 223:2-8 (paraphrased and abridged):

"It is a mitzvah to pray for the peace and welfare of the kingdom in which one lives, and for its rulers. This is because the welfare of the land is tied to our own welfare; if the kingdom prospers, we prosper, and if it suffers, we suffer. Therefore, even if the king is not Jewish, we are commanded to pray for him and for the land. This prayer is not an act of subservience, but an acknowledgment of our interconnectedness and responsibility. We pray for the peace of Jerusalem, and for the prosperity of all who love her. May there be peace within your walls, and prosperity within your fortresses. For the sake of my brothers and friends, I will speak of peace for you. For the sake of the House of the Lord our God, I will seek your good."

Context

Date

The Arukh HaShulchan, compiled by Rabbi Yechiel Michel Epstein, was published in stages between 1878 and 1911. This period marks a critical juncture in Jewish history, a time of immense societal upheaval and the nascent stirrings of modern political Zionism. European Jewry was grappling with assimilation, antisemitism, and the search for new forms of Jewish existence and self-determination. The text, therefore, emerges from an era where the concept of Jewish life was being re-examined and re-imagined, even as adherence to tradition remained paramount.

Actor

Rabbi Yechiel Michel Epstein was a prominent Lithuanian halakhic authority. He was not a political activist in the modern sense but a deeply learned scholar dedicated to codifying and explaining Jewish law (halakha) for his generation. His work, the Arukh HaShulchan, aimed to provide clear, practical guidance for Jewish observance in the face of changing circumstances. His pronouncements carry the weight of centuries of Jewish legal tradition and a profound commitment to the continuity of Jewish life.

Aim

Rabbi Epstein's primary aim in this section of the Arukh HaShulchan is to elucidate the halakhic basis for praying for the welfare of the secular government and the land. He seeks to demonstrate that this practice is not merely a matter of custom or expediency but a deeply embedded religious obligation rooted in Jewish tradition and ethical principles. By grounding this practice in the Tanakh and rabbinic thought, he aims to ensure that Jews, even in the diaspora, understand their responsibility to the societies in which they live and to pray for their stability and prosperity. This, in turn, indirectly supports the well-being of the Jewish community itself.

Two Readings

This seemingly straightforward passage about prayer opens up a rich landscape for interpretation, particularly when we consider its resonance with the Zionist project and the establishment of modern Israel. We can explore two primary frames through which to understand its significance:

Reading 1: The Covenantal Imperative of Universal Well-being

This reading emphasizes the deeply ingrained covenantal relationship that defines Jewish peoplehood. From this perspective, the Arukh HaShulchan’s directive to pray for the welfare of the land and its rulers is not simply a pragmatic suggestion but a direct outgrowth of the Abrahamic covenant and the prophetic vision of justice and peace for all nations.

• Rooted in the Tanakh: The call to pray for the land echoes the biblical injunctions to seek the welfare of the city in which one lives, as articulated in Jeremiah 29:7: "Seek the peace of the city whither I have caused you to be carried away captive, and pray unto the Lord for it; for in the peace thereof shall ye have peace." This verse, spoken to exiles in Babylon, establishes a precedent for Jewish engagement with and responsibility towards the broader society, even one that is not Jewish and may even be oppressive. The Arukh HaShulchan draws upon this foundational concept, extending it to the general principle of praying for any kingdom.
• Interconnectedness and Shared Fate: This reading highlights the profound understanding within Jewish tradition that the fate of the Jewish people is inextricably linked to the fate of their surroundings. The Arukh HaShulchan explicitly states, "if the kingdom prospers, we prosper, and if it suffers, we suffer." This isn't just about self-preservation; it's a recognition of a shared human destiny. The covenantal imperative, therefore, extends beyond the Jewish community, encompassing a broader concern for the well-being of all inhabitants. This resonates powerfully with the Zionist ideal of building a just society in the Land of Israel, not just for Jews, but as a "light unto the nations." The hope is that by creating a society that embodies justice and peace, it will serve as a model and a blessing for the region and beyond.
• A Spiritual Foundation for National Life: From a covenantal perspective, the act of praying for the land and its rulers imbues the Jewish relationship with their homeland with a spiritual dimension. It's an acknowledgment that even in the realm of secular governance, there is a divine oversight and a moral framework within which human affairs unfold. This reading suggests that the establishment of Israel, while a political act, is also understood as a stage in the unfolding of God's plan, and therefore requires ongoing spiritual engagement and a commitment to ethical governance. The Arukh HaShulchan’s emphasis on prayer for the land’s peace, and the later liturgical inclusion of prayers for the state, can be seen as a continuation of this covenantal responsibility, a spiritual commitment to the flourishing of the nation and its people.

Reading 2: The Civic Responsibility of Belonging and Contribution

This reading frames the Arukh HaShulchan's directive through the lens of civic responsibility, emphasizing the ethical and practical obligations that arise from living within a polity. This perspective focuses on the active role of individuals in contributing to the common good and the pragmatic benefits of a stable society.

• Pragmatic Engagement for Survival and Flourishing: This reading views the prayer for the kingdom as a wise and necessary strategy for Jewish survival and prosperity in diaspora. Rabbi Epstein’s reasoning, that "the welfare of the land is tied to our own welfare," is interpreted as a practical acknowledgment of the interconnectedness of all residents within a given territory. A stable, prosperous kingdom, regardless of its ruler's faith, provides security, economic opportunity, and a framework for communal life. Therefore, praying for its success is a sensible act of self-interest, aimed at fostering an environment conducive to Jewish life. This resonates with the Zionist aspiration to create a secure and thriving homeland where Jewish life can flourish without fear.
• The Citizen's Duty in a Pluralistic Society: In the context of modern Israel, this reading highlights the imperative for all citizens, regardless of their religious or ethnic background, to contribute to the well-being of the state. The Arukh HaShulchan's principle, when secularized, translates into the idea that every individual has a responsibility to participate in civic life, to uphold the law, and to work towards a society that benefits all its members. This includes praying for its success, which can be understood metaphorically as actively working for its betterment, contributing to its institutions, and fostering a spirit of unity. The challenge for modern Israel is to ensure that this civic responsibility is fostered among all its diverse populations, creating a shared sense of belonging and common purpose.
• Building a Just and Sustainable Society: From a civic perspective, the Arukh HaShulchan's emphasis on praying for peace and welfare can be seen as a call to actively build a just and sustainable society. This means engaging in constructive dialogue, working to resolve conflicts, and ensuring that the institutions of the state are equitable and responsive to the needs of all its citizens. The Zionist project, in this light, is not just about Jewish self-determination but about the creation of a society that embodies the highest ethical principles, a society that can truly be a blessing to its inhabitants and to the world. The hope here lies in the capacity of diverse communities to find common ground and work together for the collective good, guided by a shared commitment to justice and peace.

Civic Move

Establish a "Bridging Traditions" Dialogue Series

To foster deeper understanding and bridge divides, we propose initiating a regular "Bridging Traditions" Dialogue Series within Israeli society. This initiative, inspired by the Arukh HaShulchan's core message of praying for the welfare of the land and all its inhabitants, would convene diverse groups – secular and religious Jews, Arab citizens of Israel, new immigrants, and long-time residents – for facilitated discussions.

• The Aim: The primary aim is to create a safe and respectful space where participants can share their perspectives on Jewish tradition, Israeli identity, national responsibility, and the meaning of peace and prosperity for all. This is not about theological debate, but about fostering empathy, understanding, and a shared vision for Israel’s future.
• The Method: Each session would begin with a brief exploration of a relevant text or concept from Jewish tradition (like the Arukh HaShulchan excerpt), followed by guided discussions focused on contemporary challenges and aspirations. For instance, after examining the Arukh HaShulchan, participants could discuss what it means to "pray for the peace and welfare of the kingdom" in the context of Israeli-Palestinian relations, or how to ensure the well-being of all communities within Israel.
• The Impact: By actively engaging in dialogue and learning from one another, participants will develop a richer, more nuanced understanding of the complexities of Israeli society and the diverse ways in which people are committed to its flourishing. This initiative aims to move beyond rhetoric and towards concrete steps in building a more inclusive, just, and peaceful Israel, embodying the spirit of responsibility and hope inherent in our shared heritage. It is an act of communal prayer, translated into tangible action, for the well-being of the entire nation.

Takeaway

The Arukh HaShulchan, in its seemingly humble directive to pray for the land, offers us a profound insight: the health and vitality of the Jewish people and the State of Israel are inextricably linked to the well-being of all who dwell within its borders. Whether viewed through a covenantal lens of universal responsibility or a civic one of mutual dependence and contribution, the message remains consistent: we are called to actively seek and pray for the peace and prosperity of our land and all its inhabitants. This ancient wisdom, when brought into conversation with the challenges and opportunities of modern Israel, provides a hopeful framework for building a future grounded in justice, inclusivity, and shared responsibility. The hope lies not in ignoring our differences, but in embracing our shared humanity and our collective obligation to build a better tomorrow for everyone.