Arukh HaShulchan, Orach Chaim 235:9-14

Hook

The story of Zionism and modern Israel is, at its heart, a story of return – the return of a people to their ancestral homeland after millennia of exile. But what does it mean to return? Does it signify a simple geographical relocation, or does it carry a deeper, more profound responsibility to rebuild not just a land, but a way of life, a moral compass, a peoplehood? This is the profound dilemma and the enduring hope that the Arukh HaShulchan, in its meticulous dissection of Jewish law concerning the recitation of blessings, illuminates for us. It confronts us with the question of how to acknowledge the divine presence and the divine unfolding of history in the context of a tangible, physical, and often challenging reality. The laws it discusses, seemingly esoteric – concerning the blessing for seeing a king, for experiencing natural wonders, for witnessing great acts of construction – resonate with the very essence of our national rebirth. They force us to consider: when we establish a state, when we rebuild cities, when we witness the flourishing of our people, what blessings are appropriate? And more importantly, what responsibilities do these blessings, and the historical moment they represent, impose upon us? The Arukh HaShulchan, written in a time when the physical return to Zion was a distant dream for most, offers us a legal and ethical framework to grapple with the lived reality of that dream, a framework that demands not just gratitude, but a deep engagement with the moral implications of our actions and our collective destiny.

Text Snapshot

"One who sees a king of Israel, blesses: 'Blessed are You, Lord our God, King of the Universe, Who has given of His glory to flesh.'" (Arukh HaShulchan, Orach Chaim 235:9)

"One who sees a place where great miracles occurred for Israel, blesses: 'Blessed are You, Lord our God, King of the Universe, Who performed miracles for our fathers in this place.'" (Arukh HaShulchan, Orach Chaim 235:11)

"One who sees a place where the Temple stood, blesses: 'Blessed are You, Lord our God, King of the Universe, Who had compassion on Zion and built her.'" (Arukh HaShulchan, Orach Chaim 235:12)

"One who sees a place where the Temple stood, and it is now built, blesses: 'Blessed are You, Lord our God, King of the Universe, Who has compassion on Zion and builds her.'" (Arukh HaShulchan, Orach Chaim 235:13)

"One who sees a place where the Temple stood, and it is now ruins, blesses: 'Blessed are You, Lord our God, King of the Universe, Who has compassion on Zion and rebuilds her.'" (Arukh HaShulchan, Orach Chaim 235:14)

Context

The Author and His Time

• Date: The Arukh HaShulchan, authored by Rabbi Yechiel Michel Epstein, was compiled and published in stages between the late 19th century and the early 20th century (roughly 1870s-1900s). This period is crucial. It predates the formal establishment of the State of Israel by several decades but falls squarely within the burgeoning intellectual and political awakening of Zionism. European Jewry, in particular, was experiencing both emancipation and rising antisemitism, leading to a deep introspection about Jewish continuity and identity. Rabbi Epstein, a prominent halakhic authority in the Russian Empire, was operating within this milieu, responding to the practical and theoretical questions of Jewish life as it was being reshaped by modern forces. His work, while deeply rooted in classical rabbinic tradition, implicitly engaged with the contemporary challenges and aspirations of the Jewish people.

The Act of Blessing

• Actor: The "actor" in these passages is any observant Jew who encounters specific circumstances. The Arukh HaShulchan is not describing the actions of a king or a sage, but of an ordinary individual who is fulfilling the mitzvah (commandment) of acknowledging God's presence and role in the world through prescribed blessings. This emphasizes the personal and communal nature of Jewish practice, where even everyday experiences can become opportunities for spiritual engagement. The individual's act of blessing is a direct response to a tangible reality, a way of imbuing the mundane with the sacred.

The Aim of the Laws

• Aim: The primary aim of these laws, as codified by Rabbi Epstein and his predecessors, is to articulate how Jewish tradition guides us to recognize and articulate God's sovereignty and providence in relation to specific historical events and geographical locations. The blessings are not merely expressions of emotion; they are theological statements that affirm God's involvement in the unfolding of history, His power over nature, and His particular relationship with the Jewish people and the land of Israel. For the passages concerning the Temple, the aim is to maintain the memory of Jerusalem's sanctity, to express sorrow over its destruction, and to articulate hope for its rebuilding, all through the act of reciting specific blessings. These laws serve as a mnemonic device, a constant reminder of Jewish history, collective identity, and future redemption, even in the absence of the physical Temple.

Two Readings

Reading 1: The Covenantal Imperative – Recalling Divine Promises and Obligations

This reading frames the Arukh HaShulchan's passages as deeply rooted in the Abrahamic covenant and the ongoing relationship between God and the Jewish people. The emphasis here is on memory, divine promise, and the reciprocal obligations that flow from this relationship. When one blesses upon seeing a place where miracles occurred, or where the Temple stood, they are not just acknowledging historical events; they are actively participating in the ongoing narrative of the covenant.

The blessing for seeing a king of Israel, "Who has given of His glory to flesh," is particularly potent. In ancient times, a Jewish king was meant to be a conduit of divine will, a manifestation of God's presence among His people. The blessing acknowledges the extraordinary nature of this, recognizing that even earthly power is a reflection of a higher glory. In the context of modern Israel, this can be read as a call to see the leadership and institutions of the Jewish state through a covenantal lens. Are they striving to embody divine justice and compassion? Are they acting as stewards of God's promises to the land? This reading insists that the establishment of a state, and the presence of its leaders, obligates us to ask these questions and to bless God not just for the fact of their existence, but for their adherence to the ethical and moral imperatives of the covenant.

The blessings concerning Zion – "Who has compassion on Zion and built her," and "Who has compassion on Zion and rebuilds her" – are perhaps the most direct expressions of this covenantal perspective. They are not simply historical observations; they are affirmations of God's unwavering commitment to His people and His land, a commitment that transcends human failings and historical catastrophes. The act of blessing, in this reading, becomes a vital act of faith, a declaration that despite the pain of exile and destruction, the divine promise of redemption remains alive.

For the modern Zionist, this reading compels a deeper engagement with the purpose of the return. It's not merely about political self-determination, but about fulfilling the covenantal mandate to establish a just and holy society. The blessing upon seeing a rebuilt Jerusalem, for instance, is not just a celebration of physical reconstruction; it is a profound recognition of God's ongoing work and a solemn charge to ensure that this rebuilt city, and the state that encompasses it, truly reflects divine values. This perspective emphasizes that the return to the land is not an end in itself, but a means to a higher end: the sanctification of God's name in the world through the establishment of a model community. The responsibility lies in actively working to align the realities of the modern state with the ancient promises of the covenant. This means not just building cities and infrastructure, but building institutions of justice, peace, and compassion that honor God's glory. It calls for a continuous process of self-examination and ethical striving, ensuring that the "flesh" that governs and lives in the land is indeed a vessel for that divine glory.

Reading 2: The Civic Manifestation – Acknowledging Human Agency and Collective Responsibility

This reading interprets the Arukh HaShulchan's passages through a more civic and humanistic lens, focusing on the role of human agency, collective action, and the recognition of shared responsibility in building and maintaining a society. While acknowledging the divine, this perspective emphasizes that God's will is often manifested through human endeavors. The blessings become affirmations of human accomplishment, understood within a framework of divine enablement, but with a strong focus on the human actors involved.

The blessing for seeing a king, "Who has given of His glory to flesh," can be read here as an acknowledgment of the remarkable human capacity for leadership and governance. It celebrates the emergence of legitimate authority and the structures that enable a community to thrive. In the context of modern Israel, this blessing acknowledges the immense effort and sacrifice involved in establishing and sustaining a democratic state. It recognizes the "flesh" – the people – as the agents through whom God's "glory" (understood as order, justice, and collective well-being) is expressed. The responsibility here is to ensure that this human "glory" is directed towards righteous ends, towards building a society that benefits all its inhabitants and upholds universal values of justice and human dignity.

The blessings related to Zion and the Temple are viewed through this lens as affirmations of collective will and perseverance. Seeing a place where miracles occurred, or a rebuilt Jerusalem, is not just about remembering divine intervention; it is about marveling at the resilience and determination of the Jewish people to overcome adversity and rebuild their homeland. The blessing "Who has compassion on Zion and builds her" highlights the act of building as a divine-human partnership. God's compassion provides the enabling grace, but it is human hands, human minds, and human hearts that undertake the physical and spiritual reconstruction. This reading emphasizes the responsibility that comes with such rebuilding. It's not just about laying bricks and mortar; it's about constructing a society that is just, equitable, and inclusive. The civic responsibility is to ensure that the "building" of Zion and Jerusalem is a process that reflects the highest ethical aspirations, a testament to human capacity for good when guided by a sense of shared purpose.

This interpretation encourages us to see the State of Israel as a grand civic project, a testament to the power of collective action and a manifestation of the Jewish people's enduring desire for self-determination and a return to their ancestral home. The responsibility, therefore, lies in the ongoing work of civic engagement, in ensuring that the institutions of the state are robust, just, and democratic, and that the society fosters a sense of shared destiny and mutual responsibility among all its citizens. The blessings become a call to recognize the profound human achievement of creating and sustaining a modern nation, and a reminder that this achievement carries with it the weighty obligation to build a society that is a beacon of justice, peace, and human flourishing for all. It’s a call to honor the "flesh" – the people – who have undertaken this monumental task, and to continue the work with wisdom, courage, and a deep commitment to the common good.

Civic Move

The "Blessing of Witnessing and Building" Initiative

The Action: To establish a national dialogue initiative, perhaps under the auspices of educational institutions, community centers, and religious organizations, titled "The Blessing of Witnessing and Building: A Contemporary Dialogue on Responsibility." This initiative would bring together diverse voices within Israeli society – secular and religious, different political viewpoints, Ashkenazi and Mizrahi, Jewish and Arab citizens – to engage with the spirit of the Arukh HaShulchan's teachings on blessings for historical and physical landmarks.

The Mechanism: This would not be a one-time event but a sustained program of learning and dialogue.

1. Educational Modules: Develop accessible educational materials (written, video, audio) that explore the historical context of these blessings, their halakhic significance, and their relevance to contemporary Israel. These modules would draw on the two readings presented above, presenting both the covenantal and civic perspectives without favoring one over the other, but rather highlighting their complementary nature. They would explicitly address the tension between celebrating national achievement and acknowledging ongoing responsibilities.

2. Structured Dialogues and Workshops: Organize facilitated discussions in schools, universities, community centers, and synagogues. These sessions would use specific examples from modern Israel – the building of cities, the development of technology, moments of national challenge and triumph, or even the ongoing efforts to achieve peace and coexistence – as prompts for reflection. Participants would be encouraged to articulate their own "blessings" and "responsibilities" in relation to these contemporary experiences. For instance, a workshop might focus on the building of a new city in the Negev, prompting participants to consider what blessings are appropriate for such an endeavor and what responsibilities arise for those who live there and those who support it. Another might examine the challenges of coexistence in mixed cities, prompting reflections on the "blessing" of diversity and the "responsibility" to build bridges.

3. Public Art and Memorialization Projects: Commission public art installations, commemorative plaques, or even temporary exhibits in significant locations across Israel. These would not merely celebrate past achievements but would include prompts for reflection on present responsibilities, perhaps incorporating quotes from diverse Israeli voices or posing questions that encourage civic engagement. For example, a plaque at a new technological hub could include a blessing acknowledging human ingenuity and a question about the ethical responsibilities of technological advancement.

4. Intergroup Exchange: A crucial element would be to actively include Arab citizens of Israel in these dialogues. While the Arukh HaShulchan's primary focus is Jewish law, the principles of acknowledging human agency, collective responsibility, and the ethical implications of building a shared society are universal. The initiative would explore how the spirit of these blessings can inform a shared civic discourse about the future of Israel for all its inhabitants. This would involve translating materials, holding sessions in Arabic, and ensuring representation from Arab communities in all aspects of the program. The goal would be to foster a mutual understanding of the challenges and aspirations involved in building a just and flourishing society for everyone.

The Aim: The ultimate aim of this "Blessing of Witnessing and Building" initiative is to foster a more mature and responsible civic consciousness within Israel. By engaging with the wisdom of tradition in a contemporary context, it seeks to:

• Deepen Gratitude and Humility: Encourage a profound appreciation for the historical journey and the present reality, while fostering humility about the ongoing challenges and the need for continuous effort.
• Promote Ethical Accountability: Move beyond uncritical triumphalism to a place where national accomplishments are viewed as opportunities for ethical reflection and a renewed commitment to justice, peace, and social responsibility.
• Bridge Divides: Create a common language and framework for dialogue that can help bridge ideological, religious, and ethnic divides by focusing on shared aspirations for a better future and the collective responsibility to build it.
• Empower Civic Engagement: Inspire individuals to see themselves not just as beneficiaries of national rebirth, but as active participants and stewards of the future, capable of contributing to the ongoing "building" of Zion in its fullest sense.

This civic move acknowledges that the hope inherent in Zionism and the reality of modern Israel are not static achievements but ongoing processes. It recognizes that the act of "blessing" is not just an outward expression of gratitude, but an inward commitment to the responsibilities that come with the privilege of rebuilding a homeland and forging a peoplehood. It’s about moving from a passive acknowledgment of divine providence to an active partnership in the divine-human project of building a more just and hopeful future.

Takeaway

The Arukh HaShulchan, in its detailed exploration of blessings, offers us a profound lens through which to understand the complex journey of Zionism and modern Israel. It teaches us that our relationship with our homeland and our collective destiny is not merely a matter of political sovereignty or historical achievement, but a continuous act of witnessing and building. The hope lies in recognizing that every milestone, every act of creation, is an opportunity to acknowledge a higher purpose, to give thanks for human agency, and to embrace the profound responsibilities that accompany our return. The tension, which we must navigate with honesty and compassion, lies in ensuring that our gratitude for what has been built does not blind us to the ongoing work required to build a society that truly reflects justice, compassion, and shared humanity for all who call this land home. This requires a future-minded perspective, one that sees the present not as an endpoint, but as a sacred charge to continue the work of building, with open hearts and strong spines, guided by the enduring legacy of our peoplehood and our commitment to a better tomorrow.