Arukh HaShulchan, Orach Chaim 223:2-8

Hook

We live in a world that often feels fractured, where the echoes of ancient animosities clash with the urgent demands of a globalized present. For the Jewish people, and particularly for those connected to modern Israel, this sense of tension is acutely felt. How do we navigate a reality where the miracle of national rebirth coexists with profound existential challenges, where acts of profound kindness and resilience stand alongside deep-seated conflicts? How do we hold gratitude for survival while acknowledging the complex responsibilities that come with sovereignty and power?

This is the dilemma that often weighs on us: the powerful, almost spiritual gratitude for the continuation of our people, for the return to our ancestral land, for the vibrant reality of a sovereign Jewish state, after millennia of exile, persecution, and near-annihilation. It is a feeling deeply rooted in our historical memory, a collective Birkat HaGomel – a blessing of thanks for deliverance – whispered and shouted through generations. We see the very existence of Israel as a testament to resilience, to divine providence, to the unwavering spirit of a people who refused to disappear.

Yet, this profound gratitude, this national Gomel, doesn't exist in a vacuum. It is tempered by the daily realities of conflict, by the legitimate aspirations of others, by the internal struggles of a diverse society grappling with its identity and its place in the world. How do we ensure that our gratitude for life doesn't calcify into insularity, that our hard-won safety doesn't lead to indifference, or worse, to the marginalization of others? How do we foster a strong sense of self and peoplehood without succumbing to the temptations of exceptionalism that can blind us to universal values?

This tension – between profound gratitude for our own survival and the ethical imperative to act justly and compassionately towards all – is at the heart of what it means to be pro-Israel with complexity. It's not about choosing one over the other, but about holding both truths simultaneously: the deep, unwavering love for the Jewish people and its homeland, alongside an equally deep commitment to human dignity, justice, and peace for all inhabitants of the land.

The text we’re about to explore, from the Arukh HaShulchan, offers us a powerful lens through which to engage with this tension. It speaks of individual deliverance and the communal response, of gratitude and public acknowledgment. It invites us to consider how our personal and collective experiences of surviving danger can inform not just our thanks, but also our ongoing responsibility to ourselves, to our community, and to the wider world. It beckons us to move beyond a simple narrative of victimhood or triumph, towards a more nuanced understanding of what it means to be a people delivered, and therefore, a people accountable. It’s a call to move from "thank God we survived" to "now what do we do with this survival?" – a question that lies at the very heart of the Zionist project and the future of Israel.

Text Snapshot

From Arukh HaShulchan, Orach Chaim 223:2-8:

"It is a positive commandment from the Rabbis to recite a blessing... for one who was saved from danger... The blessing is recited in front of ten people... And the congregation responds: 'He Who has dealt kindly with you, may He deal kindly with you forever, and may He gather all of you to goodness, Selah.'"

Context

Date

Rabbi Yechiel Michel Epstein (1829-1908), author of the Arukh HaShulchan, lived during a pivotal time for the Jewish people. His monumental work was completed and published in the late 19th and early 20th centuries, a period marked by unprecedented changes: the rise of modern nationalism, increasing antisemitism culminating in pogroms, the burgeoning Zionist movement, and the dramatic shifts from traditional shtetl life towards modernization and emigration. He wrote from Lithuania, far from the land of Israel, yet his work reflects a deep engagement with the continuity of Jewish law and life, even as the world around him was transforming.

Actor

Rabbi Yechiel Michel Epstein was a prominent Litvak (Lithuanian) posek (decisor of Jewish law). He served as the Rabbi of Novardok for over 30 years and was known for his comprehensive scholarship, his ability to synthesize vast amounts of Halakhic literature, and his practical approach to Jewish law. The Arukh HaShulchan is distinguished by its clear, accessible style and its frequent engagement with the opinions of earlier authorities, offering context and rationale for the final rulings. His aim was to provide a definitive, yet nuanced, guide to Jewish law for his generation and future ones, ensuring the preservation of tradition amidst modernity.

Aim

The primary aim of the Arukh HaShulchan was to codify Jewish law in a comprehensive and practical manner, building upon earlier codes like the Shulchan Arukh, but often engaging directly with the Talmud and Rishonim (early commentators). Rabbi Epstein sought to clarify difficult passages, reconcile conflicting opinions, and present the Halakha as a living, evolving system. In the section on Birkat HaGomel, his aim is to detail the precise circumstances, wording, and communal requirements for this blessing, emphasizing its importance in Jewish life as a public declaration of gratitude for divine deliverance. This focus on communal participation highlights the interconnectedness of individual experience and collective identity within Jewish tradition.

Two Readings

Reading 1: Birkat HaGomel as a Collective Affirmation of National Survival and Resilience

The Arukh HaShulchan's detailed discussion of Birkat HaGomel, the blessing recited after deliverance from danger, offers a profound lens through which to understand the modern State of Israel and the Zionist enterprise. While the text primarily addresses individual salvation, its insistence on a public recitation within a minyan, and the communal response ("He Who has dealt kindly with you, may He deal kindly with you forever..."), elevates a personal moment of gratitude into a collective affirmation of divine providence and peoplehood. This framework provides a powerful interpretive tool for understanding Israel's existence as a national Birkat HaGomel.

For centuries, the Jewish people faced existential threats: exile, persecution, pogroms, and ultimately, the Holocaust. The yearning for Zion, for a return to the ancestral homeland, was not merely a romantic ideal but a desperate hope for collective survival. The establishment of the State of Israel in 1948, against all odds, following the near-annihilation of European Jewry, can be understood as an unparalleled national deliverance. It was a moment of profound Gomel, a collective salvation from the dangers of statelessness, vulnerability, and potential obliteration. The constant wars, terrorist attacks, and ongoing security challenges that Israel has faced since its inception only reinforce this narrative of continuous struggle and miraculous survival. Each successful defense, each act of resilience in the face of adversity, can be seen as another chapter in Israel's national Birkat HaGomel.

This reading emphasizes several key aspects:

The Miracle of Existence and Divine Providence

The Arukh HaShulchan firmly anchors Birkat HaGomel in the recognition of God's kindness and intervention. For many Zionists, particularly religious Zionists, the establishment and survival of Israel are not merely products of human ingenuity or political maneuvering but are seen as direct manifestations of divine will, a fulfillment of ancient prophecies. This perspective doesn't negate human agency – indeed, the text itself implies that individuals act, survive, and then bless – but rather contextualizes it within a larger divine plan. The incredible achievements of the Israeli people in building a thriving nation from desert and diaspora are thus understood as both human triumphs and divinely-assisted miracles. The constant need to defend the nation, and its ongoing ability to do so, reinforces a sense of being protected and guided, even in the most perilous circumstances. This perspective cultivates a deep sense of gratitude and humility, acknowledging that while human effort is indispensable, ultimate salvation often feels beyond human capacity alone.

Collective Responsibility and Mutual Support

The communal aspect of Birkat HaGomel is critical. The individual, having been saved, is not meant to silently acknowledge their good fortune but to share it with the community, which in turn responds with a blessing for future kindness. This highlights the profound interconnectedness within Jewish peoplehood. An individual's survival strengthens the collective, and the collective's affirmation validates the individual's experience. In the context of modern Israel, this translates into a powerful ethos of mutual responsibility (Areivut). Every Israeli, every Jew worldwide, shares in the national narrative of survival. The pain of loss is communal, and the joy of success is shared. This sense of collective fate fuels the remarkable resilience of Israeli society, where citizens often come together in times of crisis with extraordinary solidarity. It explains the deep commitment to national service, the widespread volunteerism, and the profound sense of unity often observed when the nation faces external threats. The Arukh HaShulchan's emphasis on public declaration strengthens this bond, transforming individual gratitude into a communal resource for hope and endurance.

Cultivating Resilience and Hope

Reciting Birkat HaGomel after danger is not just a retrospective act; it's also a forward-looking one. By publicly acknowledging past deliverance, individuals and communities reinforce their capacity to overcome future challenges. It instills a sense of hope and confidence that just as God (or fate, or human ingenuity) has delivered them in the past, so too will they be delivered again. For Israel, this translates into a national psyche of resilience. Despite ongoing threats and internal divisions, there is a deep-seated optimism, a belief in the future, and an unwavering commitment to overcome adversity. The memory of past deliverances – from the Holocaust to the myriad wars and terror attacks – serves not as a source of trauma alone, but also as a wellspring of strength and determination. The Gomel blessing, therefore, is not merely about surviving, but about thriving after survival, about drawing lessons and strength from past struggles to build a robust and hopeful future. This is the very essence of the Zionist project: to transform a history of vulnerability into a future of sovereignty and self-determination.

Reading 2: Birkat HaGomel as a Call to Empathy and Ethical Responsibility in Sovereignty

While the first reading emphasizes gratitude for national survival, the Arukh HaShulchan’s treatment of Birkat HaGomel can also serve as a profound ethical imperative, guiding the behavior of a sovereign nation, particularly one born from struggle. The blessing, while rooted in personal deliverance, is inherently communal. The congregation's response, "He Who has dealt kindly with you, may He deal kindly with you forever, and may He gather all of you to goodness, Selah," implies a shared aspiration for universal well-being. It is not just about my salvation, but about the hope for kindness to all, and a gathering to goodness. This perspective challenges us to move beyond a self-referential gratitude and into a posture of active empathy and ethical responsibility, particularly when holding power.

This reading acknowledges the immense gratitude for Israel's existence but asks: what are the ethical obligations that arise from such a profound deliverance? How does a people, having experienced so much vulnerability and danger, ensure that its own security and prosperity do not come at the expense of others, or lead to the creation of new vulnerabilities for different populations? This is the "complexity" in "pro-Israel with complexity."

The Vulnerability of the Delivered and the Empathy it Demands

The person reciting Birkat HaGomel has just emerged from a state of acute vulnerability. They have faced serious illness, perilous journeys, or imprisonment – experiences that strip away control and highlight fragility. The act of blessing is a recognition of this vulnerability and the profound relief of its passing. A nation, like an individual, that has known such profound vulnerability (through exile, pogroms, the Holocaust) should, ideally, emerge with a heightened sense of empathy for others who are vulnerable, suffering, or dispossessed. Having been the recipient of kindness (divine or human), there is an implicit call to extend kindness.

In the context of modern Israel, this means recognizing the historical experiences and present-day vulnerabilities of the Palestinian people, who also assert a deep connection to the land and have experienced displacement and hardship. While the Jewish people celebrate their return and sovereignty, this historical event profoundly impacted another population. Acknowledging one's own Gomel for survival should, ethically, lead to an understanding of the suffering of others, rather than diminish it. This doesn't equate experiences, but it fosters a capacity for empathy that is crucial for conflict resolution and building a just society. The Arukh HaShulchan, by focusing on the individual's journey from danger to safety, implicitly reminds us of the precariousness of life and the shared human experience of suffering and relief. A people that has been delivered should understand the desire for deliverance in others.

From Gratitude to Responsibility: The Ethics of Power

The shift from a stateless, persecuted people to a sovereign, powerful state brings with it immense responsibilities. While the Birkat HaGomel is a blessing for past deliverance, the communal response ("may He deal kindly with you forever, and may He gather all of you to goodness") implies an ongoing expectation of righteous conduct. The blessing is not a license for impunity, but rather a profound charge. Having been "dealt kindly with," the expectation is that the recipient will, in turn, embody kindness and goodness. This is the essence of the Jewish concept of being a "light unto the nations" – a moral obligation to exemplify ethical behavior, particularly when holding power.

For Israel, this translates into a heightened ethical standard for its actions as a state. How does it wield its military strength? How does it govern its diverse populations, including its Arab citizens and the Palestinian residents of the territories it occupies? How does it balance its security needs with the human rights of all? The Arukh HaShulchan's emphasis on public declaration means that the Gomel is not just a private transaction with God, but a public commitment to a certain way of being. A nation that publicly declares its gratitude for deliverance is, in a sense, making a covenant with itself and with the world to use its newfound safety and power responsibly. This means continually striving for justice, pursuing peace, protecting minorities, and upholding democratic values, even in the face of ongoing threats. It means asking: what kind of society does a people delivered build? One that only protects its own, or one that also extends care and justice to all within its sphere of influence?

The "Goodness" of the Collective: Beyond Self-Preservation

The congregational response, "may He gather all of you to goodness," is particularly telling. It moves beyond individual survival to a vision of collective flourishing and righteousness. "Goodness" (tov) in Jewish thought is not merely the absence of harm but the active pursuit of justice, compassion, and societal well-being. For a nation, this implies a responsibility that extends beyond its own borders and beyond its own people. It means striving to be a force for good in the world, contributing to universal human progress, and actively working towards peace and reconciliation.

This understanding of Birkat HaGomel challenges Israel to see its national project not only as self-preservation but as a contribution to global "goodness." This manifests in various ways: Israel's innovations in technology, medicine, and agriculture that benefit the world; its humanitarian aid efforts; and its diplomatic engagement. But it also presents the ongoing challenge of resolving its core conflict in a way that truly embodies "goodness" for all involved. It means recognizing that true "goodness" for the Jewish people in the land requires "goodness" for its neighbors as well. The Arukh HaShulchan, in its quiet codification of an ancient blessing, offers a framework for a principled Zionism that is both deeply rooted in gratitude for Jewish survival and profoundly committed to universal ethical responsibility. It is a call to integrate the memory of vulnerability with the power of sovereignty, transforming gratitude into a catalyst for justice and peace.

Civic Move

Creating a "Shared Narratives of Resilience and Responsibility" Forum

Drawing inspiration from the Arukh HaShulchan's emphasis on the public and communal nature of Birkat HaGomel, this civic move proposes establishing a "Shared Narratives of Resilience and Responsibility" Forum. This initiative would create a structured, facilitated space – both online and in person – for diverse individuals and groups connected to Israel and the wider Middle East to share their experiences of survival, resilience, and the subsequent ethical questions and responsibilities they grapple with.

Purpose:

To transform the private or group experience of "deliverance from danger" into a catalyst for deeper understanding, empathy, and constructive action by:

1. Acknowledging Diverse Gomel Experiences: Recognizing that different groups and individuals have distinct experiences of danger and deliverance, and therefore, distinct forms of gratitude and subsequent responsibilities. This includes the Israeli Jewish experience of national survival, the experience of Mizrahi Jews fleeing Arab lands, the Palestinian experience of displacement and ongoing struggle, and the experiences of other minority groups within Israel (e.g., Druze, Bedouin Christians).
2. Fostering Empathic Listening: Providing a platform for individuals to articulate their "Gomel" narratives (what they survived, what they are grateful for) and for others to listen without immediate judgment or rebuttal, simply to understand the other's lived reality.
3. Connecting Gratitude to Responsibility: Guiding participants to reflect on how their experiences of resilience and deliverance have shaped their sense of ethical obligation towards themselves, their communities, and those with whom they share the land or the broader region. How does "thank God I/we survived" translate into "now what must I/we do for justice, peace, and shared future"?
4. Identifying Shared Values and Points of Connection: Despite differing narratives, seeking common ground in the universal human desire for safety, dignity, and a hopeful future, and identifying shared principles of justice and compassion.

Structure and Implementation:

1. Pilot Workshops (Local/Thematic): Begin with small, facilitated workshops (e.g., 10-15 participants) in communities within Israel and among diaspora groups. These workshops could be thematic: e.g., "Survivors of Conflict: From Personal Loss to Collective Healing," or "Building a Future: Gratitude for the Land, Responsibility to All its People."
2. Diverse Participation: Actively recruit participants from across the Israeli-Jewish political and religious spectrum, Arab citizens of Israel, Palestinians from the West Bank and Gaza (where feasible and safe), and relevant diaspora communities. The key is diversity of experience and perspective.
3. Facilitated Storytelling: Each session would begin with participants sharing their "Gomel story" – a personal or communal experience of surviving danger, hardship, or systemic injustice, and the gratitude or relief that followed. This would be followed by a guided reflection on the "responsibility" component: "Having survived X, what do I/we feel called to do for Y?"
4. Bridging Dialogue: Facilitators trained in conflict resolution and narrative-based dialogue would guide the group in identifying points of resonance, shared human experiences, and areas where their narratives, while different, might inform a more expansive understanding of justice and peace. The focus would be on "I" statements and "our" experiences, avoiding accusatory language.
5. Digital Platform & Resources: Develop an accessible online platform to complement in-person gatherings. This platform could host:
   • Curated Narratives: Video or written testimonies of participants (with consent), categorized by theme or community, serving as a repository of "Gomel" experiences.
   • Educational Resources: Links to historical documents, relevant texts (like the Arukh HaShulchan), and academic analyses that provide context without overshadowing personal narratives.
   • Action Hub: A section where participants can propose and connect with existing initiatives focused on dialogue, coexistence, human rights, and peace-building. This translates the "responsibility" into concrete civic engagement.
6. "Gomel for Good" Projects: Encourage participants to collaboratively design and implement small-scale "Gomel for Good" projects within their communities, focusing on acts of repair, reconciliation, or aid that reflect the responsibilities identified in the forum. These could be joint Israeli-Palestinian initiatives, or projects within specific communities aimed at internal healing and justice.

Anticipated Impact:

This forum aims to shift the discourse from a zero-sum game of competing narratives to a more nuanced understanding of shared humanity and interconnected fates. By centering personal stories of resilience, it grounds complex political issues in relatable human experience. By explicitly connecting gratitude for survival to ethical responsibility, it encourages participants to envision a future where the well-being and dignity of all are prioritized, moving beyond a narrow "us vs. them" mentality. It fosters a form of "active gratitude" – one that not only looks back with thanks but also looks forward with a commitment to justice, compassion, and courageous peace-building. It embodies the "strong spine, open heart" ethos, affirming the validity of one's own people's narrative while courageously opening to the narratives and needs of others.

Takeaway

Our journey through the Arukh HaShulchan's teachings on Birkat HaGomel reveals a profound truth: the act of giving thanks for deliverance is not merely a private moment of relief, but a public declaration that binds us to a larger community and imbues us with an enduring sense of responsibility. For a people like ours, deeply rooted in a history of struggle and miraculous survival, this concept resonates with particular power. The existence of modern Israel is, in many ways, a national Birkat HaGomel—a testament to resilience, divine providence, and unwavering human spirit.

Yet, as we've explored, true gratitude for survival demands more than just celebration. It calls us to cultivate a profound sense of empathy for others who are vulnerable, to wield power with ethical consideration, and to actively pursue "goodness" for all within our sphere of influence. This is the essence of a pro-Israel stance imbued with complexity: celebrating our people's triumph while holding ourselves to the highest standards of justice and compassion for all inhabitants of the land.

The path forward, illuminated by our tradition, is one of active gratitude. It's about transforming the memory of past deliverances into a wellspring of hope, resilience, and a steadfast commitment to building a future where safety and dignity are not privileges for the few, but a reality for all. It means engaging in the ongoing, often difficult, work of dialogue, understanding, and repair, guided by a strong spine of conviction in our heritage and an open heart towards the shared humanity of all. This is the promise of a truly hopeful and responsible Zionism.