Arukh HaShulchan, Orach Chaim 223:9-225:1

Hook

We stand at a unique juncture in Jewish history, holding the profound gift of a sovereign Jewish state, the State of Israel. For millennia, the Jewish people yearned, prayed, and dreamed of return, of self-determination, of a collective home where Jewish life could flourish unabated. The realization of this ancient hope, the ingathering of exiles, the flourishing of Hebrew culture, the building of a vibrant, innovative society – these are nothing short of miraculous. Yet, with this miracle comes immense complexity. The very act of sovereignty in a contested land, among diverse peoples, demands not only profound gratitude but also an equally profound sense of ethical responsibility.

How do we, as a people, hold both the overwhelming sense of hesed – divine grace and historic good fortune – that brought Israel into being, and the urgent, ongoing call to build a just, equitable, and secure society for all its inhabitants? How do we celebrate the "newness" of our national rebirth without neglecting the "oldness" of our ethical obligations, honed over centuries of living as a minority, often vulnerable, often subject to the whims of others? This is the core dilemma that defines the contemporary pro-Israel experience: a deep love and unwavering commitment, tempered and strengthened by an honest reckoning with its complexities and challenges.

Our tradition, rich with frameworks for understanding collective experience, offers tools to navigate this tension. The halakhic system, often perceived as rigid and distant, actually provides a remarkably nuanced lens through which to engage with moments of radical change, profound joy, and ongoing moral imperative. It teaches us how to articulate our gratitude, how to sanctify our moments of triumph, and crucially, how to internalize the responsibilities that come with them. Our text today, from the Arukh HaShulchan, a monumental code of Jewish law, seemingly deals with personal blessings for specific circumstances. But by understanding its categories of thanksgiving, joy, and covenant, we can unlock a powerful framework for understanding our collective Zionist journey, not just as a political achievement, but as a spiritual and ethical endeavor. It invites us to ask: What do we do once we've returned? How do we bless the journey, and how do we ensure the destination fulfills our highest aspirations?

Text Snapshot

"And one who was sick and recovered... or one who was imprisoned and was released... or one who traveled by sea and returned... or one who traversed the desert and arrived at a settlement... recites the blessing 'Blessed are You... who bestows good upon the culpable.' And the public responds, 'Amen, He who bestows all good upon you, may He ever bestow good upon you.'"

"One who sees a rainbow recites the blessing, 'Blessed are You... who remembers the covenant and is faithful to His covenant and fulfills His word.'"

— Arukh HaShulchan, Orach Chaim 223:9, 225:1

Context

Date: Late 19th Century (Published 1884–1909)

The Arukh HaShulchan was penned by Rabbi Yechiel Michel Epstein (1829-1908) in the Russian Empire, primarily in the town of Novogrudok, where he served as rabbi. This places the work at a pivotal moment in Jewish history: decades before the Balfour Declaration, before the major waves of aliyah that would transform the Yishuv (Jewish community in Palestine), and certainly before the establishment of the State of Israel. It was a time of immense social and political upheaval in Eastern Europe, marked by the rise of various ideological movements, including early political Zionism, alongside traditional Jewish life. While Rabbi Epstein himself was rooted firmly in the traditional halakhic world, his work, published on the cusp of the 20th century, inadvertently provides a pre-state framework for understanding the profound changes that were soon to come. It reflects a world where Jewish sovereignty was a messianic dream, not a political reality, yet it codifies blessings that would soon take on new, collective meaning.

Actor: Rabbi Yechiel Michel Epstein

Rabbi Epstein was a preeminent halakhic authority, a posek (decisor of Jewish law) of his generation. His aim with the Arukh HaShulchan was to create a comprehensive, accessible, and authoritative code of Jewish law that would serve as a practical guide for daily life. Unlike earlier codes that might have been terse or assumed prior knowledge, Rabbi Epstein meticulously traced each law from its Talmudic origins through the Rishonim (early medieval commentators) and Acharonim (later commentators), including the Shulchan Arukh and its glosses. He often incorporated local customs and offered clear, practical rulings, making the Arukh HaShulchan a beloved and widely studied work across the Jewish world, especially in the Ashkenazi tradition. His intellectual rigor, breadth of knowledge, and pastoral sensitivity shine through, offering a humane and nuanced approach to halakha.

Aim: To Codify and Clarify Jewish Law for Daily Life

The ultimate goal of the Arukh HaShulchan was to provide a definitive, user-friendly guide to Jewish law, ensuring that individuals and communities could live fully in accordance with halakha. Rabbi Epstein sought to bridge the gap between complex Talmudic discourse and the practical needs of the Jewish people. In the sections we are examining, his aim is to delineate the precise circumstances under which specific blessings of thanksgiving (Birkat HaGomel), joy (Shehecheyanu, Hatov v'hameitiv), and covenantal remembrance (blessing on a rainbow) are recited. These blessings, while seemingly individual, often have a communal dimension, requiring public recitation or shared experience, highlighting the interconnectedness of Jewish life even in exile. His work is a testament to the enduring vitality of halakha as a framework for sanctifying life's moments, both ordinary and extraordinary.

Two Readings

The Arukh HaShulchan, a work of halakha written before the State of Israel, provides a fascinating, almost prophetic, framework for understanding the Zionist enterprise. While Rabbi Epstein's immediate concern was individual Jewish practice, the categories of blessings he meticulously defines—for deliverance, newness, shared good, and covenantal remembrance—resonate powerfully with the collective experience of the Jewish people in the modern era. We can approach this text through two distinct, yet complementary, lenses that offer profound insights into the complex reality of Israel today:

Reading 1: The Miraculous Return and Divine Providence (The Covenantal Lens)

This reading interprets the text through a theological and covenantal framework, seeing the establishment and continued existence of Israel as a profound manifestation of divine intervention and a fulfillment of ancient prophecy. It emphasizes gratitude, faith, and the miraculous nature of the Jewish return to its land.

Insight 1: Birkat HaGomel – Collective Deliverance and Thanksgiving

The core of this reading revolves around Birkat HaGomel, the blessing recited by one who has been delivered from danger or illness. The Arukh HaShulchan (223:9) meticulously lists the circumstances: "one who was sick and recovered... or one who was imprisoned and was released... or one who traveled by sea and returned... or one who traversed the desert and arrived at a settlement."

• The Zionist Parallel: For millions of Jews, the State of Israel represents a monumental, collective Birkat HaGomel.

  • Recovery from Illness/Persecution: The Jewish people, after centuries of persecution, pogroms, and ultimately the Holocaust – a cataclysmic illness of the spirit and body – have found a place of recovery and healing in Israel. The very existence of Israel is a testament to survival against impossible odds, a collective convalescence.
  • Release from Imprisonment/Exile: The diaspora, for all its richness, was often experienced as a form of collective imprisonment, a longing for self-determination that could not be realized. The return to Zion is the ultimate release from this millennia-long captivity, breaking the chains of exile and allowing for national flourishing. The ingathering of Jews from Arab lands, from Ethiopia, from the former Soviet Union – often fleeing persecution or hardship – directly mirrors the "one who was imprisoned and released."
  • Return from Sea/Desert/Long Journey: Aliyah (immigration to Israel) is inherently a journey, often arduous, across seas and deserts, from disparate lands to a common homeland. Each wave of immigration, each plane landing, each ship docking, fulfills the spirit of this blessing. The act of making Aliyah is a personal and collective journey culminating in arrival at a "settlement" – the secure embrace of the Jewish state.

• The Public Nature of the Blessing: The Arukh HaShulchan explicitly states that Birkat HaGomel should be recited "in the presence of ten [men], among them two Torah scholars" (223:9). This public dimension is critical. The miracle of Israel is not a private matter; it is a collective one, to be celebrated and acknowledged by the entire Jewish people and, indeed, by all who witness history. The annual celebrations of Yom Ha'atzmaut (Israel's Independence Day) are a communal recitation of Birkat HaGomel, acknowledging the divine hand in our national rebirth. The public response, "Amen, He who bestows all good upon you, may He ever bestow good upon you," extends the blessing and hope for continued divine favor. This communal affirmation reinforces the idea that Israel's existence is a shared gift and a shared responsibility, a continuous narrative of deliverance.

Insight 2: Shehecheyanu & Hatov v'Hameitiv – New Beginnings and Shared Joy

While not explicitly about Birkat HaGomel, the Arukh HaShulchan (223:13-16) also discusses Shehecheyanu (blessing for newness) and Hatov v'Hameitiv (blessing for good and beneficial things, especially when shared).

• Shehecheyanu for National Rebirth: Shehecheyanu is recited upon experiencing something new and joyous, like new fruit, new clothes, or returning home after a long journey (223:14). The establishment of Israel is the ultimate "new thing" for the Jewish people in nearly 2,000 years. It's a national Shehecheyanu moment – the rebirth of the Hebrew language, the flourishing of Israeli culture, the innovation in science and technology, the reclaiming of ancient lands and traditions. This blessing encapsulates the sheer wonder and gratitude for being alive "at this time" to witness and participate in such a monumental historical turning point. It's a blessing over the potential and promise of what has been born.

• Hatov v'Hameitiv for Collective Good: Hatov v'Hameitiv is recited when one experiences good fortune that also benefits others, or when sharing good news. The existence of Israel is not just good for individual Jews; it is beneficial for the entire Jewish people, providing a spiritual, cultural, and physical anchor. When Israel thrives, Jews worldwide feel a sense of pride and security. When Israel innovates in medicine or technology, it benefits humanity. This blessing acknowledges the ripple effect of Israel's existence – its positive impact extending beyond its borders, both within the Jewish world and globally. It's a recognition that the "good" found in Israel is not insular but has a beneficial overflow.

Insight 3: The Rainbow and the Enduring Covenant

The Arukh HaShulchan concludes this section with the blessing on seeing a rainbow (225:1): "Blessed are You... who remembers the covenant and is faithful to His covenant and fulfills His word."

• Divine Promise and Faithfulness: The rainbow, a sign of God's covenant with Noah after the flood, signifies divine promise, patience, and the enduring nature of God's word. In the context of Israel, this blessing reminds us that the return to Zion is not merely a political accident but resonates with a deeper, eternal covenant between God and the Jewish people concerning the Land of Israel. It reinforces the idea that despite all tribulations, God remains faithful to His promises. For many, Israel's very existence, against all historical odds, is a testament to this enduring covenant, a visible sign that God "remembers the covenant and is faithful to His covenant and fulfills His word." It infuses the Zionist project with a profound sense of divine purpose and ultimate hope, even amidst challenges. It suggests that the journey is guided, and the destination is part of a larger, unfolding narrative of redemption.

This covenantal reading frames Israel as a gift, a miracle, a testament to divine faithfulness. It calls for profound gratitude and unwavering faith, seeing the hand of God in the historical processes that led to its establishment and sustain its existence. It provides a spiritual anchor for the Zionist enterprise, connecting it to the deepest theological roots of Jewish identity.

Reading 2: Human Responsibility and Ethical Imperative (The Civic Lens)

This reading shifts focus from divine gift to human endeavor and the ethical demands that accompany sovereignty. While acknowledging the miraculous, it emphasizes the ongoing work required to build a just and moral society, recognizing that sovereignty comes with immense responsibility. It encourages introspection and a commitment to shared values within the state.

Insight 1: Birkat HaGomel – A Call to Action and Moral Accounting

While Birkat HaGomel is a blessing of thanksgiving, its recitation in the context of the State of Israel must also be understood as a call to action and a moment for moral accounting.

• Gratitude as Responsibility: The blessing "who bestows good upon the culpable" (הגומל לחייבים טובות) is particularly striking. It acknowledges that even those who may not fully "deserve" it – for their transgressions or shortcomings – are recipients of divine favor. Applied to the nation, this implies that while Israel's existence is a gift, it is not necessarily a reward for perfect behavior. This phrasing demands humility. If we are "culpable" and still receive good, then our gratitude must translate into an intensified commitment to righteousness. The miracle of Israel's existence, therefore, imposes a heavy ethical burden: to prove worthy of the gift, to actively work towards a society that reflects the highest moral ideals of the Torah.
• From Passive Recipient to Active Builder: The blessing for returning from danger or captivity is not merely an endpoint. What does one do with this newfound freedom and safety? The civic lens demands that Israel, having been delivered, now assumes the profound responsibility of building a model society. This means actively pursuing justice, equality, and peace, both internally and externally. The "return to a settlement" is not merely physical arrival but the ongoing work of constructing that settlement with ethical foundations. This necessitates critical self-reflection: Are we truly worthy of this blessing? Are we upholding the values that give meaning to our national existence? This moves beyond passive thanks to active, continuous improvement.

Insight 2: Shehecheyanu & Hatov v'Hameitiv – Ethical Building and Shared Destiny

These blessings, while expressing joy, also carry civic implications for the State of Israel.

• Shehecheyanu and the Future Imperative: The Shehecheyanu blessing for "newness" for the State of Israel is not just about celebrating what has been created, but about embracing the ongoing process of creation. A new state, like a new garment or new fruit, requires care, cultivation, and shaping. It's a reminder that the work is never finished. The "newness" of Israel is a constant project, demanding continuous effort to realize its full potential as a just and democratic society. It implies a responsibility to nurture and develop this "new thing" in a way that aligns with our deepest values. This includes fostering a vibrant democracy, ensuring civil rights for all citizens, and striving for internal cohesion.
• Hatov v'Hameitiv and Inclusive Good: The blessing Hatov v'Hameitiv for shared good fortune is particularly potent. If Israel's existence is "good and beneficial" for the Jewish people, the civic lens demands that this "good" be extended to all who live within its borders, regardless of religion, ethnicity, or background. A truly "beneficial" state must ensure justice, security, and opportunity for its Arab citizens, Druze citizens, Christian citizens, and all minorities. It challenges us to ask: Is the good we experience truly shared? Are all inhabitants of the land benefiting from the state's prosperity and security? This requires addressing internal inequalities, fostering mutual respect, and working towards a society where the well-being of one group does not come at the expense of another. It's a call to move beyond an ethnocentric good to a universal good within the state's remit.

Insight 3: The Rainbow – Universal Covenant and Ethical Boundaries

The blessing on the rainbow takes on a powerful civic dimension, reminding us of universal ethical obligations.

• Beyond Particularism: While the covenant with Abraham is particular to the Jewish people and the Land of Israel, the covenant of the rainbow (with Noah) is universal, applying to all humanity. It's a reminder of humanity's shared vulnerability and God's commitment to the preservation of all life. For a sovereign Jewish state, this blessing serves as a crucial check on particularism. It reminds Israel that even as it fulfills its unique destiny, it operates within a broader moral universe with universal ethical standards.
• Restraint and Responsibility: The rainbow appears after the flood, a moment of divine judgment and destruction. Its blessing, "who remembers the covenant and is faithful to His covenant and fulfills His word," is a pledge of restraint and a promise not to destroy the world again. For a state wielding power, this is a profound lesson in restraint, self-limitation, and the responsible use of force. It reminds Israel, as a nation with military and political power, of its obligation to act within moral boundaries, to protect innocent life, and to strive for peace, even in times of conflict. It's a reminder that power must always be tempered by compassion and a deep respect for human dignity, reflecting the universal lessons of the Noahide covenant. The state, like God, has the power to destroy, but the covenant of the rainbow calls for faithfulness to life and a commitment to its preservation.

This civic reading urges us to move beyond passive gratitude to active ethical engagement. It transforms blessings into responsibilities, gifts into duties. It challenges the State of Israel and its supporters to continually strive for a society that embodies justice, compassion, and shared well-being for all its inhabitants, reflecting the highest ideals of Jewish tradition in the crucible of modern sovereignty. It's a call to build not just a strong state, but a good state.

Civic Move

Given these two powerful readings – the covenantal gratitude for Israel's miraculous existence and the civic imperative for ethical responsibility – our task is to foster a dialogue that integrates both, rather than seeing them as competing narratives. Our civic move is to Convene a "Blessings & Burdens" Forum.

Action: The "Blessings & Burdens" Forum

Purpose:

To create a structured, facilitated space for diverse individuals within the pro-Israel community – and those grappling with their relationship to Israel – to articulate their gratitude for Israel (the blessings) alongside their concerns and ethical responsibilities (the burdens). The goal is not to diminish either perspective but to demonstrate that a robust, healthy, and enduring love for Israel must encompass both. It aims to cultivate a resilient pro-Israel identity that is both deeply rooted in appreciation and unflinchingly committed to justice and self-reflection.

Structure of the Forum:

1. Opening – Shared Text & Personal Reflection (15 minutes):

   • Begin by presenting the Arukh HaShulchan text on blessings of thanksgiving, newness, and covenant (223:9-16, 225:1).
   • Invite participants to reflect silently for a few minutes on what these blessings mean to them personally in the context of Israel.
   • Prompt: "What 'deliverance,' 'newness,' or 'covenantal remembrance' does Israel represent for you? What Birkat HaGomel do you feel for the State of Israel?" (Blessing).
   • Prompt: "What 'culpability' or 'responsibility' do you feel as a result of this blessing? What ethical questions does Israel's existence raise for you?" (Burden).

2. Small Group Discussion – Articulating Blessings (30 minutes):

   • Divide participants into small, diverse groups (e.g., mixing age, background, political leanings).
   • Each person shares their personal "Blessing" for Israel, drawing from the text and their own experience. This is a moment for unadulterated gratitude, for sharing the profound positive impact Israel has had on their lives, Jewish identity, or the Jewish people.
   • Facilitators ensure active listening and respect, emphasizing that this is a space for heartfelt expression of connection and appreciation.
   • Example prompts: "Share a specific moment or aspect of Israel that fills you with profound gratitude or joy." "How has Israel fulfilled ancient hopes for you?"

3. Small Group Discussion – Naming Burdens (30 minutes):

   • In the same small groups, participants now share their "Burdens" – the ethical, moral, or practical challenges they perceive Israel faces, or the responsibilities its existence places on them. This is a moment for honest, vulnerable grappling.
   • Facilitators emphasize that naming burdens is not a sign of disloyalty but a profound expression of care and commitment to Israel's highest ideals. It's about taking ownership of the ethical work required.
   • Example prompts: "What specific ethical dilemmas or responsibilities does Israel's sovereignty bring to the forefront for you?" "Where do you feel Israel falls short of its highest aspirations, and what does that call you to do?" "How does the phrase 'bestows good upon the culpable' challenge us as a people regarding Israel?"

4. Large Group Synthesis – Bridging Blessings and Burdens (20 minutes):

   • Each small group shares one key "blessing" and one key "burden" that resonated most strongly within their discussion.
   • The facilitator helps draw connections, highlighting common themes and demonstrating how the two often emerge from the same deep commitment to Israel. For example, the blessing of security for Jews might bring the burden of ensuring security and rights for non-Jewish minorities. The blessing of national self-determination might bring the burden of how that self-determination impacts neighboring peoples.
   • Emphasize that the strength of our connection to Israel comes from holding both perspectives simultaneously. It's not about choosing gratitude or critique, but integrating them into a more mature and resilient love.

5. Commitment to Action – Civic Move (10 minutes):

   • Conclude by inviting participants to identify one small, concrete civic action they can take in the coming weeks that reflects both a blessing and a burden. This could be:
     • Learning more about an issue they raised as a burden.
     • Engaging in dialogue with someone who holds a different view on an Israeli issue.
     • Supporting an organization working for shared society or justice in Israel.
     • Advocating for policies that align with both security and human rights.
   • This move encourages translation of internal reflection into external engagement, fostering responsible citizenship and advocacy.

Rationale for this Civic Move:

This "Blessings & Burdens" Forum directly addresses the core tension articulated in the lesson. It leverages the Arukh HaShulchan's categories of blessing to provide a traditional framework for contemporary engagement. By explicitly creating space for both profound gratitude and honest critique, it:

• Centers Peoplehood and Responsibility: It frames the conversation around the collective experience of the Jewish people and the shared responsibility for the state's ethical trajectory.
• Names Tensions Without Sensationalism: It provides a safe, structured environment for individuals to express complex feelings, moving beyond polarized rhetoric to nuanced personal engagement. The use of traditional text helps ground the conversation, elevating it from partisan politics to a deeper, values-based reflection.
• Cultivates a Strong Spine, Open Heart: Participants are encouraged to articulate their deep love and gratitude ("strong spine") while also openly grappling with challenges and ethical dilemmas ("open heart"). This fosters a more resilient and intellectually honest form of pro-Israel advocacy and identity.
• Promotes Dialogue and Learning: By listening to diverse perspectives on both blessings and burdens, participants expand their understanding, challenge their assumptions, and build bridges within the community, fostering a more robust and nuanced conversation about Israel's future.

This forum recognizes that true love for Israel, like love for any complex entity, demands both celebration and a commitment to its ongoing refinement and moral flourishing.

Takeaway

The Arukh HaShulchan, a seemingly distant halakhic text, offers us a profound lens through which to understand the complex tapestry of Zionism and modern Israel. It teaches us that our deep gratitude for the miracle of Israel's existence—our collective Birkat HaGomel and Shehecheyanu—is not merely an endpoint of celebration, but a profound starting point for ethical responsibility. The blessings we articulate for deliverance, newness, and shared good intrinsically tie us to the ongoing burdens of building a just, equitable, and secure society for all. The universal covenant of the rainbow reminds us that even as we fulfill our particular destiny, we are bound by universal ethical principles.

To be pro-Israel with complexity means holding these two truths simultaneously: acknowledging the extraordinary gift and embracing the ongoing, often challenging, work of making Israel a light unto the nations. It means allowing our gratitude to fuel our commitment to justice, and letting our ethical concerns deepen, rather than diminish, our love. Our task, as inheritors of this tradition and participants in this modern miracle, is to continually ask ourselves: How do we bless the journey, and how do we ensure the destination truly reflects the highest ideals of our covenantal peoplehood? This ongoing dialogue, rooted in both profound hope and honest self-reflection, is the very essence of a mature and enduring relationship with the State of Israel.