Arukh HaShulchan, Orach Chaim 225:2-10

Hook

The yearning for a just and sovereign society is a fundamental human aspiration, deeply embedded in the Jewish historical narrative. For millennia, our people yearned not merely for a land, but for a land governed by the highest ideals of justice, compassion, and divine purpose – a "kingdom of priests and a holy nation." Yet, the reality of statehood, once a distant dream, is far more complex than any idealized vision. It demands the gritty work of governance, the hard choices of security, and the constant balancing act between lofty aspirations and pragmatic necessities. How do we, as a people historically defined by both profound spiritual covenant and the lived experience of exile and subjugation, navigate the responsibilities and challenges of wielding power in our own sovereign state? This is the profound dilemma that shapes our understanding of modern Israel, and it’s a tension that even ancient texts, read with a modern eye, can help us explore.

This text from the Arukh HaShulchan invites us into a fascinating halakhic discussion about blessings pronounced upon seeing a king or ruler. At first glance, it might seem a quaint relic of a bygone era, detailing the appropriate blessing for encountering various forms of worldly power. But for an educator grappling with the complexities of Zionism and modern Israel, this passage opens a window into the Jewish people's evolving relationship with authority, sovereignty, and the divine hand in human governance. It forces us to confront the question: What kind of "glory" do we recognize in leadership, both our own and that of others? And how do we reconcile the ancient, covenantal ideal of a divinely-guided king with the messy, democratic reality of a modern nation-state? It's a journey into the heart of Jewish peoplehood and its enduring responsibilities, a candid exploration of the strong spine needed to defend our existence and the open heart required to build a just and compassionate society.

Text Snapshot

From Arukh HaShulchan, Orach Chaim 225:2-10 (translated):

"### The Blessing for a King from Israel One who sees kings of Israel blesses: 'Blessed are You, Lord our God, King of the universe, who has allotted of His glory to those who fear Him.'

The Blessing for a King from the Nations

One who sees kings of the nations of the world blesses: 'Blessed are You, Lord our God, King of the universe, who has allotted of His glory to flesh and blood.'

The Underlying Distinction

The reason for this is that regarding the kings of Israel, He has allotted of His glory to those who fear Him, because kings of Israel are fitting to be fearers of the Lord and to guard His Torah, and through this, glory and kingship are increased.

Purpose of Worldly Rulers

Even though [kings of the nations] may be wicked and even idol worshipers, nevertheless, they rule in the world, and justice, righteousness, and peace are the work of the world's sustenance, for without them, humans would swallow each other alive."

Context

The Arukh HaShulchan, a monumental code of Jewish law, offers us a unique lens through which to examine Jewish attitudes towards sovereignty and power. Its author, Rabbi Yechiel Michel Epstein, lived during a pivotal moment in Jewish history, and understanding his world is crucial to unlocking the text's deeper resonance for us today.

Date: A World in Flux (Late 19th / Early 20th Century)

Rabbi Yechiel Michel Epstein (1829-1908) published the Arukh HaShulchan between 1884 and 1907. This period was a crucible for Jewish identity and destiny. Across Eastern Europe, where Rabbi Epstein lived and served as a communal rabbi in Novardok (now in Belarus), Jewish communities faced a dual assault: the decline of traditional autonomous Jewish communal structures (the kehillah) and the terrifying rise of modern antisemitism, culminating in waves of violent pogroms. The crumbling Ottoman Empire, the vast Russian Empire, and other European powers held sway, often with little regard for Jewish life or rights. Jews were subjects, rarely citizens with equal rights, and almost never rulers in their own land.

It was also a time of intellectual and social upheaval within the Jewish world. The Haskalah (Jewish Enlightenment) had challenged traditional religious authority, and new ideologies were emerging: socialism, Bundism (Jewish labor movement), and, crucially, Zionism. Theodor Herzl convened the First Zionist Congress in Basel in 1897, laying the groundwork for political Zionism and articulating a vision for a Jewish state. While Rabbi Epstein was primarily a halakhist focused on codifying Jewish law for daily life, he was undoubtedly aware of these profound shifts. His work, therefore, is rooted in an era of exile, but it was published as the first fragile seeds of Jewish political self-determination were being sown. This juxtaposition makes his discussion of kingship particularly potent. He is reflecting centuries of Jewish experience under foreign rule, even as the possibility of a return to Jewish sovereignty was beginning to glimmer on the horizon. His words carry the weight of the past and, perhaps unknowingly, anticipate a future he would not live to see fully unfold.

Actor: Rabbi Yechiel Michel Epstein – The Comprehensive Codifier

Rabbi Yechiel Michel Epstein was a towering figure in Lithuanian halakha, renowned for his encyclopedic knowledge and his unique approach to codification. Unlike some of his contemporaries who focused on terse, definitive rulings, Rabbi Epstein’s Arukh HaShulchan is characterized by its expansive scope, delving into the historical development of each law, presenting dissenting opinions, and often offering a reasoned synthesis. He sought to make the vast sea of Jewish law accessible and understandable, not just for scholars but for the broader community, reflecting a deep pastoral concern for the practical observance of Judaism.

His method was distinct: he systematically reviewed the Talmud, Rishonim (early commentators), Acharonim (later commentators), and previous codes like the Shulchan Arukh, weaving them into a coherent narrative. This approach allowed him to present halakha not as a static set of rules, but as a dynamic tradition. His commitment to clarity and comprehensive explanation meant that he often provided the why behind the what, which is evident in our passage where he explains the theological distinction between blessings for Jewish and non-Jewish kings. Rabbi Epstein’s worldview was deeply traditional, steeped in the Lithuanian yeshiva world, prioritizing Torah study and strict adherence to halakha. While not a political Zionist in the Herzlian sense, his work implicitly carries the longing for a messianic future and the restoration of a Jewish commonwealth, a sentiment inherent in much of Jewish liturgy and thought. His articulation of the blessings for kings, therefore, isn't just a technical legal ruling; it reflects a profound theological understanding of divine providence in the governance of the world, even when that governance is imperfect or non-Jewish.

Aim: Codifying Order and Anticipating Redemption

The immediate aim of the Arukh HaShulchan in this section (Orach Chaim 225) is to codify the halakhot pertaining to various blessings, specifically those recited upon encountering significant figures or phenomena. The particular focus on kings and rulers serves several crucial purposes, reflecting both the practical realities of Jewish life in exile and deeper theological principles.

First, from a practical standpoint, it provided guidance for daily Jewish life under foreign rule. Jews lived under the authority of non-Jewish kings and emperors. Halakha needed to define the appropriate demeanor and recognition of this authority, not only to ensure civil obedience (as encapsulated in the principle of dina d'malchuta dina, "the law of the land is the law") but also to acknowledge the divine hand in establishing order in the world. Even imperfect, even potentially oppressive, governance was seen as preferable to anarchy ("without them, humans would swallow each other alive"). The blessing for non-Jewish kings, "who has allotted of His glory to flesh and blood," acknowledges that even secular power, devoid of a direct covenantal relationship, still derives its authority ultimately from God, serving a necessary function in maintaining civilization.

Second, the text subtly but powerfully distinguishes between the "glory" of a non-Jewish king and that of a "king from Israel." The latter's glory is tied to "those who fear Him" – to adherence to divine law and ethical conduct. This distinction is not merely academic; it articulates a profound theological ideal for Jewish sovereignty. It carries the weight of millennia of prayers for the restoration of a Jewish kingdom, not just any kingdom, but one that embodies God's will. This ideal reflects the messianic yearning for a time when Jewish leadership would truly reflect divine glory and ethical perfection. Rabbi Epstein's meticulous codification, therefore, serves as a quiet but potent reminder of both the pragmatic acceptance of the present reality of exile and the enduring aspiration for a redemptive future where Jewish leadership would fully live up to its covenantal potential. In this way, the text, written before the State of Israel, inadvertently provides a framework for understanding the profound tensions and aspirations that would define the modern Zionist project. It sets the stage for a critical examination of what it means for a Jewish state to exist, to govern, and to strive for both survival and spiritual excellence.

Two Readings

The Arukh HaShulchan's seemingly straightforward discussion of blessings for kings offers a remarkably fertile ground for exploring the complexities of Zionism and modern Israel. By examining the distinct blessings for "kings from Israel" and "kings from the nations," we can discern two powerful, often tension-filled, readings that are crucial for understanding the contemporary Jewish state.

The Covenantal Imperative: A Vision for Jewish Sovereignty

This reading focuses on the blessing for a "king from Israel": "Blessed are You, Lord our God, King of the universe, who has allotted of His glory to those who fear Him." This formulation is laden with profound theological and historical weight, connecting modern Jewish sovereignty to an ancient, covenantal ideal. It posits that Jewish self-determination is not merely a political achievement but a spiritual mandate, a sacred trust from God.

For millennia, the Jewish people lived without sovereign power, often under oppressive foreign rule. Yet, the longing for a "king from Israel" never faded. This was not a desire for just any king, but for a leader who would embody the highest ethical and spiritual ideals, a scion of David, a righteous ruler who would guide the nation in accordance with God's Torah. The biblical narrative of kingship (from Deuteronomy 17's instructions for a king, to the stories of David and Solomon, and the prophecies of Isaiah and Jeremiah) consistently frames Jewish leadership within the context of a divine covenant. The king's legitimacy, his "glory," derives not from military might or political acumen alone, but from his adherence to God's commandments and his commitment to justice, righteousness, and the welfare of his people. He is to be a servant of God and a shepherd of His flock.

The Arukh HaShulchan explicitly states this: "kings of Israel are fitting to be fearers of the Lord and to guard His Torah, and through this, glory and kingship are increased." This isn't just a description; it's an aspirational expectation. When the State of Israel was established in 1948, it was seen by many, particularly within religious Zionist circles, as a miraculous fulfillment of this ancient yearning. It was the return of the "king from Israel," not in the form of a literal monarch, but as a collective national sovereignty. Rav Kook, the first Ashkenazi Chief Rabbi of British Mandatory Palestine, famously articulated this perspective, seeing even the secular pioneers as unwitting agents of a divine, redemptive process. For him, the very act of rebuilding the land, speaking Hebrew, and establishing a Jewish polity, however secular its initial motivations, contributed to the sacred work of redemption. He believed that the inherent holiness of the Jewish soul would eventually guide the state towards its ultimate spiritual destiny. The "glory" of modern Israel, through this covenantal lens, is not merely its impressive military, its thriving democracy, or its technological innovation; it is, first and foremost, its potential to embody Jewish values, to be a society that strives for justice (tzedek), compassion (rachamim), and righteousness (mishpat).

This reading, therefore, places immense ethical and spiritual demands on the Jewish state. It demands that Israel be "a light unto nations," not just for its own people but for the entire world. It implies a responsibility to uphold human rights for all its citizens, to pursue peace with its neighbors, and to constantly reflect on its actions through the prism of Jewish ethical tradition. The internal debates within Israel – over the role of religion in public life, the character of its democracy, its social justice agenda, and its treatment of minorities – are all, in a sense, expressions of this covenantal imperative. They are struggles to define what it means for Israel to be a truly "glorious" kingdom, one whose power is rooted in a profound fear of God and a commitment to His Torah, however that "fear" and "Torah" are interpreted in a diverse, pluralistic modern society.

The tension inherent in this reading is palpable. How can a modern, democratic, and often secular state live up to such lofty, divinely-ordained expectations? The answer, for those who embrace this perspective, lies in a constant striving. It means recognizing that Jewish sovereignty is not an end in itself, but a means to a greater spiritual purpose. It calls for an ongoing national introspection, asking not just "Are we strong?" or "Are we prosperous?" but "Are we just? Are we compassionate? Are we living up to our covenantal responsibilities?" This reading compels us to advocate for an Israel that is not only secure but also deeply ethical, an Israel whose "glory" is measured as much by its internal righteousness as by its external strength. It encourages us to see the State of Israel as a magnificent, yet perpetually unfinished, project – a continuous endeavor to build a society that reflects the divine light promised to "those who fear Him."

The Pragmatic Necessity: Navigating Worldly Power for Survival and Order

In contrast to the covenantal ideal, the blessing for "kings from the nations" provides a framework for understanding the pragmatic realities of sovereignty: "Blessed are You, Lord our God, King of the universe, who has allotted of His glory to flesh and blood." This blessing, and Rabbi Epstein's accompanying explanation, grounds our understanding of power in the harsh necessities of human existence. It acknowledges that even secular, non-covenantal, or even "wicked" rulers serve a vital function in maintaining world order.

Historically, this was the default mode of Jewish existence for two millennia. Jews lived as minorities under various empires, from Rome to the Ottomans to the Tsars. Their survival often depended on a pragmatic acceptance of the ruling power, guided by the principle of dina d'malchuta dina (the law of the land is the law). This wasn't necessarily an endorsement of the ruler's virtue, but a recognition of the divine hand in establishing any governance to prevent anarchy. Rabbi Epstein's explanation is stark and realistic: "Even though [kings of the nations] may be wicked and even idol worshipers, nevertheless, they rule in the world, and justice, righteousness, and peace are the work of the world's sustenance, for without them, humans would swallow each other alive." This is a profoundly pragmatic assessment of human nature and the essential role of the state. The "glory" here is not spiritual or covenantal; it is the functional glory of maintaining order, providing security, and enabling a modicum of justice and peace, however imperfect. It's the "glory" of preventing chaos.

Applying this reading to modern Israel offers a crucial counterpoint to the covenantal ideal. While Israel is a Jewish state, it is also a nation-state operating within a complex and often hostile geopolitical environment. It must contend with threats to its security, navigate international diplomacy, build alliances, and manage a sophisticated economy. The "glory" of Israel, through this lens, is its remarkable resilience, its capacity for self-defense, its technological prowess, and its ability to provide a safe haven for the Jewish people. These are the "flesh and blood" realities of statecraft. The leaders of Israel, like any other nation's leaders, are "flesh and blood" – fallible, making difficult choices under immense pressure, sometimes compromising ideals for the sake of survival.

This pragmatic reading acknowledges that Israel cannot always operate solely on the highest ethical plane without considering the existential threats it faces. Security concerns, economic stability, and international standing are not secondary to its existence; they are foundational. It means understanding that the compromises made in peace negotiations, the difficult decisions regarding military action, and the challenges of integrating diverse populations are all part of the "work of the world's sustenance" for a sovereign nation. This perspective recognizes the wisdom of Jewish historical experience: the need for vigilance, resourcefulness, and a clear-eyed assessment of reality. For centuries, Jews learned to survive by navigating complex power structures, discerning threats, and adapting to changing circumstances. This ingrained wisdom is now applied to self-governance.

The tension here lies in the risk of becoming just another nation, losing sight of the unique covenantal purpose that drives many of its supporters. However, this reading argues that without the pragmatic foundations – without secure borders, a functioning economy, and a stable society – the covenantal ideals cannot be realized. It is a reminder that the spiritual aspirations of a nation must be grounded in the practicalities of governance. It compels us to support an Israel that is strong, secure, and capable of defending itself and its people, recognizing that these "flesh and blood" attributes are also, in their own way, an expression of divine providence that allows for the continued existence and flourishing of the Jewish people in their homeland. It encourages a balanced view, one that celebrates Israel's achievements in statecraft and survival, while simultaneously acknowledging the inherent imperfections and ongoing challenges of earthly power.

Together, these two readings – the covenantal imperative and the pragmatic necessity – offer a rich and nuanced framework for understanding modern Israel. They are not mutually exclusive but represent a dynamic tension that defines the Israeli experience. The challenge, both for Israel and for those who engage with it, is to hold both visions simultaneously: to strive for the highest ideals while navigating the messy realities of power, to seek divine glory while acknowledging the limits of "flesh and blood." The Arukh HaShulchan, written in an age of exile, provides a timeless guide for this ongoing, complex journey.

Civic Move

Bridging the Blessings: A Community Dialogue on Sovereignty, Responsibility, and the Future of Israel

Goal: To foster deeper, more nuanced understanding within diverse Jewish communities (and potentially with interfaith or civic partners) about the complexities of Israeli sovereignty. This initiative aims to move participants beyond simplistic, often polarized, narratives by exploring the ongoing tension between Israel's covenantal aspirations and its pragmatic necessities, as illuminated by the Arukh HaShulchan. Ultimately, it seeks to cultivate a sense of shared responsibility for Israel's future, encouraging constructive engagement and actionable insights.

Rationale: In an era of increasing polarization around Israel, there's a critical need for spaces that allow for genuine, complex conversation rather than debate or advocacy. The Arukh HaShulchan text, with its dual blessings for different types of kings, provides a powerful and ancient framework for discussing the inherent tensions within modern Jewish sovereignty. By engaging with this text and its interpretive possibilities, participants can find a common, rooted language to explore their hopes, fears, and responsibilities towards Israel, transcending contemporary political divides. This move champions the "strong spine" required to grapple with difficult truths and the "open heart" needed to hear diverse perspectives within our community.

Format: A facilitated, multi-session dialogue series or workshop, culminating in a community-driven action or project.

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Specific Steps for Implementation:

1. Preparation & Pre-Engagement (Weeks 1-2)

• Recruitment & Cohort Formation:
  • Target a diverse group within a community: different age groups, denominational backgrounds, and pre-existing views on Israel (e.g., active in pro-Israel advocacy, critical of Israeli policies, ambivalent). Aim for 12-20 participants for optimal dialogue.
  • Partnerships: Collaborate with local synagogues, Hillels, Jewish community centers, or even interfaith organizations to broaden reach and ensure diverse representation.
• Curriculum & Source Packet Development:
  • Core Text: Arukh HaShulchan, Orach Chaim 225:2-10 (in translation, with the original Hebrew for those who can read it).
  • Supplemental Texts:
    • Excerpts from Rav Kook (e.g., on the holiness of the land, the value of secular Zionism).
    • Biblical texts related to kingship (Deuteronomy 17, Samuel 8).
    • Excerpts from Israel's Declaration of Independence (highlighting democratic and Jewish ideals).
    • Short contemporary articles or essays representing different perspectives on Israel's challenges (e.g., security, democracy, social justice, peace efforts).
  • Guided Reflection Questions: Distribute these in advance to encourage personal contemplation:
    • "What does 'Jewish sovereignty' mean to you personally?"
    • "What are your greatest hopes for Israel as a Jewish and democratic state?"
    • "What are your greatest concerns or fears regarding Israel's future?"
    • "How do you understand the concept of 'glory' in the context of a nation's leadership?"
• Facilitator Training:
  • Crucial for success. Train facilitators in non-defensive communication, active listening, managing difficult conversations, and creating a safe space for vulnerability and disagreement. They should be deeply familiar with the source material and the dual readings.

2. Dialogue Sessions (Weeks 3-6)

• Each session should be 90-120 minutes, beginning with a shared learning of the source text and moving into facilitated discussion.

• ### Session 1: The Covenantal Imperative – Aspiring to Divine Glory

  • Focus: Dive into the blessing for the "king from Israel" and its meaning ("who has allotted of His glory to those who fear Him").
  • Discussion Points:
    • What does "fearing God" mean for a modern state, not just an individual monarch?
    • How can Israel embody the ideals of justice, compassion, and "a light unto nations"?
    • What are the ethical demands placed upon a Jewish state?
    • Explore Rav Kook's vision: How does he bridge the secular and sacred in Zionism?
    • Discuss current internal Israeli debates (e.g., judicial reform, religious pluralism, social justice, the role of Jewish law in secular life) through this lens. How do these debates reflect a struggle to fulfill the covenantal imperative?
  • Objective: To articulate the high ideals and ethical responsibilities inherent in Jewish sovereignty.

• ### Session 2: The Pragmatic Necessity – Governing "Flesh and Blood"

  • Focus: Explore the blessing for "kings from the nations" ("who has allotted of His glory to flesh and blood") and Rabbi Epstein's explanation about the necessity of governance for world order.
  • Discussion Points:
    • What are the "flesh and blood" realities of governing a modern state, particularly one in a conflict zone?
    • How does Israel balance security needs with human rights considerations?
    • What are the challenges of statecraft, diplomacy, and economic stability?
    • Discuss the concept of dina d'malchuta dina (the law of the land is the law) and its implications for a sovereign Jewish state interacting with international law and global norms.
    • Examine external Israeli challenges (e.g., peace process, regional security, international criticism) through this pragmatic lens.
  • Objective: To acknowledge the practical realities, difficult compromises, and existential challenges faced by Israel, recognizing the necessity of "worldly power."

• ### Session 3: Bridging the Tension – Holding Complexity

  • Focus: A facilitated dialogue on how to hold both the covenantal imperative and the pragmatic necessity simultaneously.
  • Discussion Points:
    • How can Israel strive for its highest ideals while navigating the often-harsh realities of geopolitics and human imperfection?
    • How can diaspora communities support Israel in a way that acknowledges both its aspirations and its challenges?
    • How do we move beyond a "for or against" mentality to embrace a more nuanced, responsible engagement?
    • What are the dangers of leaning too heavily on one reading over the other? (e.g., idealism divorced from reality vs. realism devoid of ethics).
    • Personal reflection: How has your understanding of Israel evolved through these conversations?
  • Objective: To integrate the two readings into a holistic and sophisticated understanding, fostering empathy and resilience in engagement.

3. Community Project & Action (Weeks 7-8)

• Collaborative Design: Based on the insights from the dialogue sessions, participants collectively identify a concrete, actionable project that reflects their deepened understanding. This moves from reflection to active responsibility.
• Examples of Potential Projects:
  • Educational Resource Development: Create a short video, a series of blog posts, or a concise study guide that explains the nuanced perspective developed in the dialogues, designed to counter oversimplification in public discourse about Israel. This could be disseminated through communal channels.
  • Cross-Community Engagement Event: Organize a panel discussion or a "community learning day" that brings together diverse Jewish voices, or even interfaith partners, to discuss shared values of governance, justice, and peace, using Israel as a compelling case study. Focus on shared humanity and mutual understanding.
  • Support for Israeli Civil Society: Identify an Israeli non-profit organization that embodies efforts to bridge these tensions (e.g., promoting shared society between Jews and Arabs, fostering democratic resilience, advocating for human rights within Israel, supporting peace initiatives). Develop a tangible support initiative, such as a fundraising campaign, an awareness-raising event, or a virtual partnership project.
  • Policy & Advocacy Engagement: Draft a community statement or a letter to elected officials (local, national, or Israeli embassy) that articulates a nuanced, complex understanding of Israel, advocating for policies that reflect both its security needs and its ethical aspirations. This shifts from internal dialogue to external civic participation.

4. Follow-up & Evaluation (Ongoing)

• Share Outcomes: Present the results of the community project to the wider community.
• Feedback & Reflection: Gather feedback from participants on the impact of the program.
• Sustain Engagement: Create opportunities for the cohort to continue meeting, learning, or collaborating, fostering a sustained community of engaged citizens.

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Potential Partners:

• Jewish Organizations: Synagogues (across denominations), Hillels, Jewish Federations, Jewish Community Centers, Jewish educational institutions.
• Dialogue & Advocacy Groups: Organizations like New Israel Fund, J Street, AIPAC, StandWithUs, Partners for Progressive Israel, etc., can be invited to provide materials or speakers (or participate themselves), ensuring a full spectrum of perspectives is available for participants to engage with, even if the core dialogue is facilitated internally. The key is to create a neutral, learning-focused space before engaging with advocacy.
• Academic Institutions: University departments of Jewish Studies, Middle East Studies, or Political Science can offer scholarly expertise and resources.
• Interfaith & Civic Groups: Partnering with local interfaith councils or civic engagement organizations can broaden the dialogue and demonstrate universal relevance of the themes.

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Examples of Successful Similar Initiatives:

• Sustained Dialogue Campus Network: A national organization that trains students and staff to facilitate ongoing dialogue on campuses about race, religion, political polarization, and other challenging issues. Their model emphasizes building relationships across differences.
• "Difficult Conversations" Series: Many synagogues and community centers have successfully hosted series tackling contentious issues (e.g., race relations, political divides within the US) by focusing on shared learning and facilitated dialogue rather than debate.
• Encounter Programs: Initiatives that bring together Israelis and Palestinians for structured dialogue to humanize the "other" and understand different narratives, often leading to joint projects. While this civic move is primarily internal to the Jewish community, the methodology of deep listening and shared narrative is similar.

This "Bridging the Blessings" initiative offers a powerful, text-based, and community-oriented approach to engaging with the profound challenges and responsibilities of modern Jewish sovereignty. It moves beyond superficial arguments to cultivate a more resilient, ethical, and action-oriented understanding of Israel's place in the world and its future.

Takeaway

The Arukh HaShulchan, a foundational text of Jewish law from a bygone era, remarkably provides us with a timeless framework for understanding the profound complexities of modern Israel. It reminds us that the journey of Jewish sovereignty is not a monolithic ideal, but a dynamic tension between two vital poles: the covenantal imperative to build a nation reflecting divine glory and ethical excellence, and the pragmatic necessity of navigating the "flesh and blood" realities of governance, security, and world order.

To truly engage with Israel, whether as citizens or as diaspora supporters, we are called to hold both these blessings simultaneously. We must possess the "strong spine" to defend Israel's existence and security, recognizing the harsh realities that necessitate strong leadership and difficult choices, even if those choices are made by fallible humans. And we must cultivate the "open heart" to constantly challenge Israel—and ourselves—to strive for its highest ethical aspirations, to be a true "light unto nations," ensuring justice, righteousness, and compassion for all its inhabitants.

The blessings for kings, whether "who has allotted of His glory to those who fear Him" or "who has allotted of His glory to flesh and blood," ultimately point to one truth: all power, all governance, is ultimately from God and carries immense responsibility. Our challenge, as a people returned to sovereignty, is to ensure that our power serves a purpose higher than mere existence, a purpose rooted in our ancient covenant while grounded in the practicalities of a complex world. This is the ongoing work of Jewish peoplehood, a continuous act of blessing, building, and striving for a future worthy of our past.