Shulchan Arukh, Orach Chayim 120:1-121:2

Hook

The story of the Jewish people is a profound interplay between the sacred and the mundane, between ancient divine promise and the gritty realities of human agency. For millennia, Jews have prayed for a return to Zion, for the rebuilding of Jerusalem, and for the restoration of a Temple service that once stood at the heart of their spiritual and national life. With the establishment of the modern State of Israel, a significant chapter in this story has unfolded, bringing both immense hope and profound complexity.

How do we, as a people rooted in ancient texts and yearning for a future of justice and peace, navigate the sacred longing for a restored Temple alongside the very real, often imperfect, civic project of a modern state? This is the central dilemma that sits at the heart of much of modern Jewish life, and particularly within the pro-Israel world. It’s a tension between a deeply spiritual, covenantal vision of redemption and the messy, human endeavor of self-determination. Our text today, a foundational prayer from the Shulchan Arukh, offers us a window into this enduring aspiration, inviting us to grapple with how our past shapes our present, and how our prayers might yet guide our future in the land of Israel.

Text Snapshot

From the Shulchan Arukh, Orach Chayim 120:1:

"We say 'R'tzei' in all the [Amidah] prayers... ...And concerning that which we say 'and the fire offerings of Israel and their prayer, accept with favor' – even though there is no Temple service now, we pray for prayer, which is in place of the offerings, to be accepted with favor before God. And in the Midrash, there is [the teaching that] Michael, the great angel, offers the souls of the righteous upon the supernal altar. And for this, they instituted 'and the fire offerings of Israel.'"

Context

Date

The Shulchan Arukh was compiled by Rabbi Yosef Karo in the mid-16th century (completed around 1563 CE) in Safed, Ottoman Palestine. It is a codification of Jewish law, building on earlier rabbinic works like the Tur.

Actor

Rabbi Yosef Karo (1488-1575), a leading Sephardic rabbi and kabbalist. His work became the most authoritative guide to Jewish law for both Sephardic and Ashkenazic communities, shaping daily Jewish practice for centuries.

Aim

The Shulchan Arukh aimed to provide a clear, concise, and universally accessible guide to halakha (Jewish law), resolving disputes and establishing normative practice, thereby unifying Jewish observance across the diaspora. In this specific passage, it codifies the practice of saying the "R'tzei" blessing, which expresses the yearning for the restoration of the Temple service.

Two Readings

The prayer "R'tzei," with its petition "והשב העבודה לדביר ביתך" (Restore the service to the innermost sanctuary of Your house) and the subsequent phrase "ואשי ישראל ותפלתם תקבל ברצון" (and the fire offerings of Israel and their prayer, accept with favor), presents rich ground for understanding the diverse aspirations within Zionism and the modern State of Israel. The commentaries on "ואשי ישראל" reveal a profound theological shift, where prayer and even the souls of the righteous become substitutes for literal sacrifices, allowing the ancient longing to persist and evolve. This textual journey offers two key readings for approaching the relationship between Jewish tradition and the modern Israeli reality.

The Covenantal / Messianic Reading: Israel as a Step Toward Ultimate Redemption

This reading views the modern State of Israel as a pivotal, divinely-ordained step in the unfolding of God's eternal covenant with the Jewish people. The aspiration expressed in "R'tzei" – for the full restoration of the Temple service and the ushering in of a messianic era – remains a literal, ultimate goal. From this perspective, the establishment of the state, the ingathering of exiles, and the flourishing of Jewish life in the land are not merely political achievements but clear signs of a process of redemption initiated by God.

The commentaries support this by emphasizing the continuity of the divine plan. The Tur (120:1) reminds us that "even though there's no avodah (sacrifices) now, we pray that tefillah (prayer), which is in place of sacrifices, be accepted." This bridges the gap between a past and a future Temple, asserting that the spiritual longing for connection to God through a holy service remains active and valid. The Midrash cited by the Tur and Kaf HaChayim, concerning the angel Michael offering the souls of the righteous on a supernal altar, profoundly elevates the concept of "אשי ישראל" (fire offerings of Israel) from mere animal sacrifices to the very essence of the Jewish people's spiritual devotion. In this light, the people themselves, their lives, their prayers, and their collective being become the ultimate offering.

For this reading, the State of Israel, with all its human imperfections, is still imbued with sacred potential. It is the physical and political infrastructure that makes possible the eventual, full realization of the messianic vision, including the rebuilding of the Temple. The challenges faced by Israel are not seen as failures of a secular project but as the "birth pangs" of redemption. The tension between the current secular reality and the ultimate sacred ideal is held by faith, trusting that the divine promise will eventually fully manifest. Responsibility, in this view, extends beyond civic duties to include a spiritual obligation to cultivate the conditions for messianic flourishing within the state, often interpreting events through a redemptive lens. This perspective fosters deep hope and a sense of profound historical purpose, believing that the prayers of millennia are actively being answered, even if not yet in their complete form.

The Civic / Existential Reading: Israel as a Project of National Self-Determination and Ethical Aspiration

This reading acknowledges the deep historical and religious roots of Jewish connection to the land but primarily views the State of Israel as a modern political and existential necessity. It is a project of national self-determination, a safe haven for a people who endured millennia of persecution, and a testament to human resilience. While the prayer "R'tzei" is recited, its literal fulfillment of a sacrificial Temple service might be seen as a future spiritual ideal, or even a metaphor for a society built on justice and peace, rather than an immediate political objective for the modern state.

The commentaries that interpret "אשי ישראל" as prayer itself being the "service" (Chokhmat Shlomo 120:1: "איזה עבודה שהיא בלב זו תפלה" - What is the service of the heart? This is prayer), or the Kaf HaChayim’s discussion of "מהרה" (speedily) – where some oppose its inclusion if it implies praying for the death of the righteous, while others justify it as praying for the speedy acceptance of prayer – highlight a human-centered concern for ethical interpretation. This suggests a focus on the meaning and impact of the prayer in the present, rather than solely on its future, literal fulfillment. The Chokhmat Shlomo’s idea that all prayers must first "enter the Temple" and then ascend, even when praying elsewhere, spiritualizes the concept of the Temple, making it a conduit for universal prayer and aspiration, rather than solely a site for animal sacrifice.

For this reading, the State of Israel's primary responsibility is to its citizens – to uphold democratic values, ensure security, promote equality, and foster a pluralistic society. The spiritual aspirations of "R'tzei" then inform the ideals of the state, serving as a moral compass for building a just and compassionate society, rather than dictating its specific religious infrastructure. The tension between ancient longing and modern reality is embraced as an opportunity for ethical introspection: How can a sovereign Jewish state embody the deepest values of its tradition – justice, mercy, peace – while existing in a complex, diverse world? Responsibility here is civic and ethical: to build a state worthy of the name "Israel," reflecting the highest aspirations of its people, even if those aspirations are expressed through modern democratic institutions rather than a restored Temple. This perspective fosters a commitment to practical action, dialogue, and constant striving for a better society within the existing framework of the state.

Civic Move

Convening a "R'tzei Roundtable"

To bridge the gap between these readings and foster a more nuanced understanding of pro-Israel identity, I propose convening "R'tzei Roundtables" in diverse community settings—synagogues, Hillels, JCCs, and even interfaith groups. The civic move here is to create structured, facilitated dialogue spaces where individuals from different backgrounds can explore their personal and collective relationship to the themes embedded in the "R'tzei" prayer and its commentaries.

Action Plan:

1. Preparation: Participants receive the text (Shulchan Arukh 120:1-121:2) and its key commentaries in advance, along with a brief introduction to the two readings presented above.
2. Opening Reflections (Individual): Each participant is asked to reflect silently for 5-10 minutes on questions like:
   • What does "Restore the service to the innermost sanctuary of Your house" mean to you personally? Is it a literal prayer, a metaphor, or something else?
   • How do you connect the ancient longing for the Temple with your understanding of the modern State of Israel?
   • What "offerings" (beyond literal sacrifices) do you believe are essential for Jewish peoplehood today, and for the State of Israel?
   • What tensions or hopes does this prayer evoke in you regarding Israel?
3. Small Group Dialogue (Facilitated): Participants break into small groups (4-6 people) with a trained facilitator. The facilitator guides the discussion, ensuring everyone has a chance to speak and that different perspectives are heard respectfully. The goal is not to reach consensus but to deepen understanding of the range of interpretations and feelings. Questions for discussion could include:
   • Considering the two readings (Covenantal/Messianic vs. Civic/Existential), where do you find yourself resonating more, and why?
   • How might the Midrash about Michael offering the "souls of the righteous" inform our understanding of collective responsibility in Israel today?
   • What "service" (אבודה) are we called to perform in the context of modern Israel? Is it political, spiritual, social, or all of the above?
   • How can we hold the complex, often contradictory, feelings evoked by this prayer in relation to current events in Israel?
4. Large Group Synthesis (Shared Learning): The groups reconvene to share key insights, emerging themes, and lingering questions. The facilitator highlights common threads and areas of productive tension.
5. Commitment to Action/Learning: Participants are invited to commit to one small action (e.g., reading another text about the Temple, engaging in a conversation with someone holding a different view, advocating for a specific cause in Israel, or visiting an Israeli-focused event) that deepens their engagement with these themes.

Aims of the Civic Move:

• To foster empathy and understanding among individuals holding diverse perspectives on Israel.
• To ground contemporary discussions about Israel in the richness of Jewish tradition and historical texts.
• To move beyond simplistic narratives towards a more complex, nuanced, and responsible engagement with Israel.
• To empower individuals to articulate their pro-Israel identity with both a "strong spine" of conviction and an "open heart" for dialogue and complexity.

Takeaway

The prayer of "R'tzei" is far more than a liturgical formality; it is a profound articulation of Jewish peoplehood, responsibility, and an enduring aspiration for a redeemed future. Our textual exploration has revealed how ancient prayers for a restored Temple service have evolved, through rabbinic interpretation, to encompass the spiritual offerings of a people, even in the absence of a physical sanctuary. This journey from literal sacrifice to the "service of the heart" and the "souls of the righteous" is a testament to Judaism's adaptive genius and its unwavering focus on the collective.

For modern Zionism and the State of Israel, "R'tzei" acts as both a foundational anchor and a powerful challenge. It reminds us that the physical return to the land is inextricably linked to a spiritual yearning for justice, holiness, and communal purpose. Whether we lean towards a covenantal vision of Israel as a step on the path to ultimate redemption, or a civic understanding of the state as a human project striving for ethical ideals, the prayer compels us to consider our collective responsibility.

To be "pro-Israel with complexity" means embracing the multi-layered narrative woven through texts like the Shulchan Arukh. It means acknowledging the tensions between messianic dreams and democratic realities, between ancient promises and contemporary challenges. It calls upon us to build a future for Israel that honors its sacred past, nurtures its diverse people, and strives for peace and justice for all its inhabitants. The "fire offerings of Israel" today must include not only our prayers but our deeds—our commitment to dialogue, our pursuit of understanding, and our unwavering dedication to a state that embodies the highest aspirations of its people, echoing the hopeful petition for acceptance, "תקבל ברצון" – "accept with favor."