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

Hook

Every day, millions of Jews around the world utter words that bridge millennia: "Restore the service to the innermost sanctuary of Your house, and the fire-offerings of Israel and their prayer accept with love and favor." This isn't just a historical echo; it's a living prayer, a profound yearning for a spiritual and national center. For nearly two millennia, this prayer was recited in exile, a testament to an enduring hope against all odds. But what happens when a significant part of that yearning – the return to the land, the re-establishment of sovereignty, the physical access to Jerusalem – becomes a reality, while the "service" itself remains a longing?

This is the profound, beautiful, and sometimes unsettling dilemma at the heart of modern Zionism and the State of Israel: how do we hold ancient spiritual aspirations within a vibrant, complex, and often secular political reality? How do we understand our daily prayers for ultimate redemption when a powerful, independent Jewish state already stands? Does the existence of Israel fulfill these prayers, transform them, or perhaps even intensify the spiritual challenge? This tension between the miraculous fulfillment of national rebirth and the ongoing, deeply felt spiritual yearning is not merely an academic question; it shapes the very soul of the Jewish people and our collective responsibility towards Israel. It asks us to consider: What does it mean to pray for the restoration of "service" when we have restored so much else? What does it mean to be a people of both ancient longing and modern agency? This lesson invites us to grapple with this complexity, seeing in our foundational texts not just answers, but profound questions that continue to guide our journey.

Text Snapshot

Our text, from the Shulchan Arukh, Orach Chayim 120:1-121:2, addresses a core component of daily Jewish prayer: the blessing of "R'tzei" (literally, "Be pleased"). This section codifies practices related to this blessing within the Amidah (the central standing prayer), specifically its inclusion and interpretation:

"That It Is Proper To Say 'R'tzei' in Every [Amidah] Prayer. Containing 1 S'if: We say 'R'tzei' in all the [Amidah] prayers; and this is not like those who have a custom to not say it in the afternoon [Amidah] prayer."

The text then moves on to rules regarding bowing in "Modim" and the Priestly Blessing, but our primary focus for this exploration of Zionism will be on the first s'if (halakhic ruling) concerning "R'tzei," and the rich tapestry of commentaries it draws forth. The very necessity of codifying that "R'tzei" must be said in all prayers, even against existing customs, underscores its enduring and non-negotiable significance as a daily expression of national and spiritual yearning.

Context

Date

The Shulchan Arukh (Code of Jewish Law) was compiled by Rabbi Yosef Karo in the 16th century CE (specifically, completed around 1563 in Safed, Ottoman Palestine). However, the laws and interpretations it codifies, particularly concerning the Amidah prayer, draw upon a vast body of earlier Jewish legal and mystical tradition, including the Talmud (completed 5th-6th century CE), Geonim (6th-11th century CE), and Rishonim (11th-15th century CE), such as the Tur (Rabbi Yaakov ben Asher, 13th-14th century Germany/Spain), which Rabbi Karo frequently references. The Amidah prayer itself, including the "R'tzei" blessing, dates back to the era of the Sages (Tannaim), likely solidified in its present form after the destruction of the Second Temple in 70 CE. Thus, while the Shulchan Arukh provides a specific ruling, the underlying prayer and its meaning stretch back nearly two millennia, embodying the continuous longing of the Jewish people throughout exile.

Actor

The primary actor is Rabbi Yosef Karo, whose monumental work, the Shulchan Arukh, became the most widely accepted code of Jewish law. His concise rulings, often based on a synthesis of earlier authorities, shaped Jewish practice for centuries. The commentaries on our text, such as the Turei Zahav (Taz, Rabbi David HaLevi Segal, 17th century Poland), Mishnah Berurah (Rabbi Yisrael Meir Kagan, the Chofetz Chaim, 19th-20th century Poland), Kaf HaChayim (Rabbi Yaakov Chaim Sofer, 19th-20th century Baghdad/Jerusalem), and Chokhmat Shlomo (Rabbi Shlomo Luria, 16th century Poland), represent a continuous chain of legal and spiritual interpretation across diverse Jewish communities. These commentators engage with Rabbi Karo's ruling, exploring its nuances, its sources, and its profound theological implications. Their collective voice provides a multi-faceted lens through which to understand the "R'tzei" prayer.

Aim

The immediate aim of Shulchan Arukh, Orach Chayim 120:1 is to codify the precise practice of reciting the "R'tzei" blessing within the Amidah. Specifically, it rejects a custom prevalent in some communities (particularly in Spain, as noted by the Tur) to omit "R'tzei" in the Mincha (afternoon) prayer, firmly establishing that it must be said in all Amidah prayers. Beyond this legal clarification, the deeper aim is to reinforce the continuous, unwavering Jewish yearning for the restoration of the Temple service in Jerusalem. "R'tzei" is the 17th blessing of the Amidah, focused on the rebuilding of Jerusalem and the return of the Divine Presence to the Temple. By ensuring its universal and constant recitation, Rabbi Karo and the commentators underscore the centrality of this messianic, redemptive vision in Jewish life, even (and especially) in exile. It serves as a daily reminder of the Jewish people's covenantal relationship with God, their connection to the Land of Israel, and their ultimate aspiration for a full spiritual and national redemption, implicitly setting the stage for future discussions on human agency and divine partnership in bringing about that redemption.

Two Readings

The "R'tzei" prayer, with its fervent plea for the "restoration of the service to the innermost sanctuary of Your house, and the fire-offerings of Israel and their prayer accept with love and favor," stands as a powerful testament to the enduring Jewish longing for Jerusalem and the Temple. Its daily recitation for nearly 2,000 years, even as the Land lay desolate and the Temple in ruins, speaks to an unwavering faith in ultimate redemption. With the advent of modern Zionism and the establishment of the State of Israel, this ancient prayer takes on new, complex layers of meaning. How do we, as an honest, hopeful, and historically literate people, reconcile this fervent spiritual plea with the tangible reality of a sovereign Jewish state? Here, we explore two primary readings that emerge from our text and its commentaries, each offering a crucial lens through which to understand Zionism and our responsibilities.

The Enduring Spiritual Imperative: Zionism as a Stage, Not the Culmination, of Redemption

This reading emphasizes the continuity of the spiritual yearning expressed in "R'tzei," viewing modern Israel as a significant, even miraculous, step in the redemptive process, but not its ultimate, final fulfillment. From this perspective, the daily recitation of "R'tzei" remains a profound call for a deeper, more complete spiritual restoration, one that transcends mere political sovereignty. The commentaries on our text provide a rich foundation for this understanding.

Textual Basis: Prayer as Substitute and the Mystical Dimension

The core of this reading lies in the understanding of prayer as a substitute for sacrifices in the absence of the Temple. The Tur, in his commentary on Orach Chayim 120:1, explicitly states this: "ונוהגים בספרד שלא לומר רצה במנחה... ואשי ישראל וכו' ואע"פ שאין עתה עבודה מתפללין על התפלה שהיא במקום הקרבן שתתקבל ברצון לפני הש"י" – "And they were accustomed in Spain not to say 'R'tzei' in Mincha... And 'Ishei Yisrael' etc. And even though there is no service now, we pray for the prayer, which is in place of the sacrifice, that it be accepted with favor before God." The Taz further elaborates on this, explaining that "ואף ע"פ שאין עתה עבודה מתפללים על התפל' שהיא במקום הקרבן שתתקבל ברצון לפני הש"י" – "And even though there is no service now, we pray for the prayer, which is in place of the sacrifice, that it be accepted with favor before God."

This is a crucial point: the prayer itself is the substitute for the Temple service. Even with the establishment of the State of Israel and the return to Jerusalem, the physical Temple remains unrebuilt, and the sacrificial service is not restored. Therefore, for proponents of this reading, the daily prayer for "restoring the service" continues to hold its crucial, substitutional role, reminding us that the ultimate spiritual goal has not yet been achieved. The existence of the state provides the context for this prayer to be uttered from a position of strength, but it does not replace the prayer's fundamental content.

Furthermore, the commentaries delve into the mystical interpretations of "ואשי ישראל" (v'ishei Yisrael – and the fire-offerings of Israel). The Tur and Taz both cite a Midrash (an ancient rabbinic exposition) which states: "ובמדרש יש מיכאל שר הגדול מקריב נשמתן של צדיקים על המזבח של מעלה" – "And in the Midrash, Michael, the great ministering angel, offers the souls of the righteous upon the supernal altar." The Kaf HaChayim, building on the Tosafot, reiterates this, suggesting "ואשי ישראל כלומר אנשי ישראל הנקרבים ע"י מיכאל" – "And 'ishei Yisrael,' meaning the people of Israel who are offered by Michael," or that it refers to "נפשותיהן" – "their souls."

This interpretation profoundly elevates the prayer beyond a purely physical restoration. It suggests a spiritual dimension that transcends political sovereignty and even the physical rebuilding of the Temple. The angel Michael's role points to a heavenly, divine process that human action alone cannot complete. The "fire-offerings of Israel" are not merely animals on an altar, but the very essence, the souls, of the Jewish people. This implies that the ultimate redemption involves a profound spiritual transformation and alignment with the divine will, a process that continues even within a sovereign state. The State of Israel provides the physical and political framework, but the spiritual work, the offering of our souls and the purification of our national spirit, remains an ongoing, perhaps eternal, task.

The debate over the inclusion of the word "מהרה" (bimeheira – speedily/quickly) in the phrase "ותפלתם באהבה תקבל ברצון" (u'tfilatam b'ahavah t'kabel b'ratzon – and their prayer accept with love and favor) further highlights this reading. Some authorities, as noted by the Kaf HaChayim, argued against "bimeheira," fearing it might imply wishing for the speedy death of the righteous whose souls are being offered by Michael. While the prevailing custom (and the view of the Aruch HaShulchan and others) is to retain "bimeheira" (interpreting it as referring to the speedy acceptance of prayer, or of souls already deceased), the very existence of such a nuanced debate underscores the profound theological weight given to every word of the prayer. It signifies that "R'tzei" is not merely a political slogan or a generic wish, but a deep engagement with divine will, cosmic processes, and the ultimate destiny of the Jewish soul.

Finally, Chokhmat Shlomo offers a unique interpretation, suggesting "הכוונה הכל על התפלה מ"ש והשב את העבודה לדביר ביתך ע"פ מאמרם ז"ל היה מתפלל בירושלים יכוין את פניו כנגד בית המקדש... אם כן מוכח מזה דכל דרך התפלות הוי לכנוס לבהמ"ק תחלה ומשם הם עולין למעלה" – "The intention of all this is on prayer, as it is written 'Restore the service to the innermost sanctuary of Your house,' based on the Sages' statement that if one prays in Jerusalem, one should direct one's face towards the Temple... thus it is proven that all prayers first enter the Temple and from there ascend upwards." This spiritualizes the "restoration of service," suggesting it's not just about bricks and mortar but about the quality and intention of our spiritual offerings. The physical return to Jerusalem, while miraculous, facilitates this spiritual ascent but does not complete it. The State provides the sacred space, but we must fill it with the "service of the heart"—prayer and ethical living.

Connection to Zionism: A Beginning, Not the End

For many religious Zionists, particularly those influenced by the teachings of Rabbi Abraham Isaac Kook, the State of Israel is indeed "Reishit Tzemichat Ge'ulatenu" – the beginning of the flowering of our redemption. It is not the flower itself, but the root system and sprouting that precede it. The State provides the physical infrastructure, the political sovereignty, and the national gathering necessary for a future, more complete spiritual redemption. The daily prayer for Temple restoration keeps the ultimate spiritual goal in sight, preventing the secularization or idolatry of the national project.

The tension within this reading lies in how to build a modern, democratic state while remaining true to this deeper, spiritual-messianic vision. How do we ensure that the miraculous return to Zion does not diminish our longing for the divine, but rather deepens it? This perspective encourages patience, humility, and a continued focus on spiritual growth and ethical conduct within the state, recognizing that the ultimate "restoration of service" requires more than just political control. It stresses responsibility to God's covenant and the divine purpose of the Jewish people, not solely to national self-determination. The State, while profoundly significant, is a vessel, a stage for a grander drama yet to unfold, reminding us that our ultimate yearning remains directed Heavenward.

Zionism as the Manifestation of Human Partnership in Redemption: From Passive Longing to Active Building

This reading emphasizes the transformative power of Jewish agency and the profound shift from a prayer of passive yearning in exile to one of active responsibility in sovereignty. From this perspective, the return to the land and the establishment of the state are seen as a direct, if partial, answer to the prayer, calling Jews to build and define their future, actively participating in the ongoing process of redemption.

Textual Basis: Active Prayer and Peoplehood

The very first s'if of our text from the Shulchan Arukh, Orach Chayim 120:1, makes a definitive statement: "אומרים רצה בכל התפלות; ואין זה כמנהג אותם שנוהגים שלא לאומרו במנחה" – "We say 'R'tzei' in all the [Amidah] prayers; and this is not like those who have a custom to not say it in the afternoon [Amidah] prayer." This isn't just a linguistic or ritual detail; it's a statement about the perpetual, active nature of this longing. The ruling, rejecting the custom to omit "R'tzei" in Mincha (which some had argued due to the absence of the Priestly Blessing in Mincha, which some linked to the "service"), highlights the importance of maintaining this aspiration at all times, constantly expressing the desire for restoration. The Mishnah Berurah (120:1) on this section notes that omitting it, even by mistake, is seen as "משנה ממטבע שטבעו חז"ל" – "changing from the formula established by the Sages," indicating the profound, established importance of its universal recitation. This unyielding drive towards restoration, codified as an essential daily practice, prefigures the active, human-driven push for Zionism.

The Tur, in his commentary on "R'tzei," offers an insightful connection between prayer and service: "כיון שבאת התפלה באה עבודה דכתיב (ישעיה נה) ושמחתים בבית תפלתי עולותיהם וזבחיהם לרצון על מזבחי כי ביתי בית תפלה יקרא לכל העמים" – "since prayer has come, service has come, as it is written (Isaiah 55:7), 'And I will gladden them in My house of prayer, their burnt-offerings and sacrifices will be accepted on My altar, for My house shall be called a house of prayer for all peoples.'" This directly links prayer to service, suggesting that even in the absence of physical sacrifices, prayer is a form of service, and its acceptance is a form of divine favor. With a sovereign state, the potential for this service – the collective prayer and action of a nation – is vastly amplified. No longer are Jews praying from distant lands, but from their own reunited capital, a "house of prayer" that can now truly be called "for all peoples" because it is rooted in its own sovereign identity.

Furthermore, the emphasis on "ותפלתם" (u'tfilatam – and their prayer) being accepted, alongside "ואשי ישראל" (and the fire-offerings of Israel), takes on new weight. In a sovereign state, the collective prayer of a nation, expressed through its institutions, its values, its laws, and its actions, takes on new significance. It's not just individual prayer, but the prayer of the people (Am Yisrael) gathered in its land, working to build a just and spiritual society. The Kaf HaChayim, discussing the various interpretations of "ואשי ישראל," notes one that reads it as "אנשי ישראל" (Anshei Yisrael – people of Israel). This interpretation, also mentioned by the Mishnah Berurah, shifts the focus from literal fire-offerings to the people themselves and their actions and prayers. This resonates strongly with the Zionist emphasis on the collective agency and responsibility of the Jewish people to rebuild their national life. It means that we are the "fire-offerings" – our lives, our work, our dedication to building a just society in Israel, are our offerings to God.

The Chokhmat Shlomo’s interpretation, while also lending itself to the spiritual reading, can equally underscore human agency. He explains, "והשב את העבודה היינו התפלה [כמאמרם ז"ל איזה עבודה שהיא בלב זו תפלה] לדביר ביתך שתחלה תביא את התפלה ממקום שמתפללים אל דביר ביתך ותכנס התפלה לבית קדשי הקדשים ושם ואשי ישראל ותפלתם תקבל ברצון לעלות למעלה." This suggests that "restoring the service" is about bringing our "service of the heart" (prayer) into the Temple, and then it ascends. The very act of returning to the Land and establishing a state creates the possibility to bring that "service" back to its proper place, to perform the spiritual work from the sanctuary, rather than from afar. It is an active process of bringing our spiritual lives home.

Connection to Zionism: Active Partnership in Redemption

Modern Zionism is a radical act of self-determination, taking destiny into Jewish hands after centuries of exile and persecution. The daily recitation of "R'tzei" now serves as a constant reminder of the purpose of that self-determination: to build a society that ultimately reflects divine ideals, even if not yet fully realizing the Temple service. The "restoration of service" can be broadened to encompass the establishment of a just society, cultural flourishing, Hebrew revival, the ingathering of exiles, and the defense of the Jewish people. These are all forms of "service" to God and people, made possible by sovereignty.

The tension in this reading lies in how to balance the practical needs of state-building (security, economy, diplomacy) with the higher spiritual aims embedded in prayers like "R'tzei." How do we ensure that the power gained through sovereignty is used responsibly and ethically, for the benefit of all, not just for self-preservation? This reading calls for active engagement, ethical governance, and a recognition that we are now partners in bringing about the "restoration," not just passively waiting for it. It emphasizes the profound responsibility that comes with sovereignty and the need to infuse the daily life of the state with meaning derived from our heritage. It means that our "fire-offerings" are not just abstract prayers, but the concrete actions we take every day to build a more just, compassionate, and meaningful society in Israel, one that reflects the highest aspirations of our people. The State, in this view, is not merely a stage, but a profound expression of our covenantal partnership in perfecting the world.

Civic Move

Action: "R'tzei in Practice: Building Our Shared Sanctuary" - A Multi-Perspective Dialogue & Action Forum

To bridge the ancient yearning of "R'tzei" with the complex realities of modern Israel and our contemporary responsibilities, I propose a community-wide (or classroom/group) multi-perspective dialogue and action forum titled: "R'tzei in Practice: Building Our Shared Sanctuary."

Aim:

To explore how the ancient yearning for "restoration" (expressed in "R'tzei") translates into civic, ethical, and spiritual responsibilities in the contemporary State of Israel and the global Jewish community. This forum will foster understanding across diverse perspectives on Zionism, Jewish identity, and the future of the Jewish state, moving beyond simplistic binaries to embrace complexity and shared purpose.

Methodology:

1. Preparation & Pre-Reading (Individual/Small Group, 1 week prior)

Participants will receive a packet containing:

• Annotated Text: Our core text from Shulchan Arukh, Orach Chayim 120:1-121:2, with key commentaries translated and explained, highlighting the different interpretations of "ואשי ישראל," the role of prayer as a substitute for sacrifice, and the significance of "bimeheira."
• Contextual Essays: Short (1-2 page) essays representing diverse perspectives on Zionism and religious redemption:
  • Religious Zionist: Emphasizing the State as Reishit Tzemichat Ge'ulatenu (the beginning of the flowering of our redemption) and the ongoing spiritual responsibility.
  • Secular Zionist: Focusing on national self-determination, cultural revival, and the ethical imperative of building a just society, perhaps interpreting "restoration" in civic rather than purely Temple-centric terms.
  • Haredi Non-Zionist: Articulating views on waiting for messianic redemption, distinct from human political endeavors.
  • Critical/Post-Zionist Jewish Voice (from Israel or Diaspora): Raising questions about the ethical challenges of occupation, the treatment of minorities, and the gap between ideals and reality.
  • Non-Jewish Israeli Voice (e.g., Arab-Israeli): Sharing perspectives on citizenship, belonging, and the aspiration for equality within the State.
• Reflection Questions: Guiding participants to connect the ancient prayer to their own understanding of Israel and their personal responsibilities.

2. Forum Opening: Communal Grounding (15 minutes)

• Begin with a communal, heartfelt recitation (or reading) of the "R'tzei" blessing.
• Personal Reflections: Facilitator invites brief, voluntary sharing: "What does this prayer mean to you today? How does it resonate with your hopes, concerns, or experiences related to Israel?" This sets a tone of vulnerability and shared inquiry.

3. Deep Dive: "Two Readings" in Dialogue (45 minutes)

• Participants divide into small, diverse groups (pre-assigned to ensure mix of perspectives).
• Discussion Prompt: "Based on the text and pre-readings, how do the 'Enduring Spiritual Imperative' and 'Human Partnership in Redemption' readings of 'R'tzei' shape your understanding of modern Israel? Which resonates more, and why? Can they coexist? How do these readings inform our approach to contemporary challenges facing Israel (e.g., identity, democracy, security, relations with minorities)?"
• Groups are encouraged to grapple with the complexities, identify common ground, and respectfully articulate differences.

4. "Building Our Shared Sanctuary" - Expert Panel & Plenary (75 minutes)

• Bring together a diverse panel of speakers (e.g., a Rabbi or scholar representing religious Zionism, a secular Israeli educator/activist, a Diaspora Jewish leader focused on social justice, a representative from an organization promoting shared society in Israel, a historian).
• Panel Discussion:
  • Each panelist briefly shares their personal connection to "R'tzei" and how its themes inform their vision for Israel.
  • Guided Questions:
    • "In what ways has the State of Israel begun to answer the prayer of 'R'tzei,' and in what areas does the 'service' (spiritual, ethical, civic) remain incomplete or challenged?"
    • "How can the spiritual depth of 'R'tzei' inspire us to build a more just, inclusive, and vibrant Israeli society for all its inhabitants, reflecting both our particularistic heritage and universal values?"
    • "What are the ethical responsibilities that flow from Jewish sovereignty in the Land of Israel today, especially towards its non-Jewish citizens and those living under its control?"
    • "How can Diaspora Jewry best engage with Israel, honoring the longing of 'R'tzei' while also holding Israel accountable to its highest ideals?"
• Audience Q&A: Facilitated Q&A, encouraging questions that seek deeper understanding and explore constructive pathways.

5. Civic Action Brainstorm & Commitment (30 minutes)

• Participants return to small groups for a final brainstorming session.
• Prompt: "What concrete actions can we, as individuals or as a community, take to contribute to 'building our shared sanctuary' – fostering a more just, spiritually vibrant, and responsible Israel/Diaspora relationship? Consider actions in areas like education, advocacy, community building, or supporting specific initiatives."
• Groups share 1-2 actionable ideas with the larger group.
• Personal Commitment: Each participant is encouraged to identify one personal commitment they will make based on the forum's discussions.

Repair/Dialogue Focus:

This civic move aims to foster dialogue across diverse, often polarized, viewpoints. By centering the discussion on an ancient, shared prayer, it creates a common spiritual anchor for exploring contemporary challenges. It seeks to:

• De-escalate Polarization: By acknowledging the legitimate complexity of perspectives, moving beyond "pro-Israel/anti-Israel" binaries.
• Promote Empathy: Encouraging participants to listen to and understand the deep motivations and concerns of those with different views, recognizing that all are grappling with profound questions of identity, justice, and responsibility.
• Inspire Responsibility: Shifting the focus from mere critique or celebration to a proactive engagement with the ethical and spiritual demands of Jewish sovereignty.
• Translate Prayer into Practice: Encouraging participants to see their daily prayers not as passive wishes, but as calls to active partnership in building a better future for Israel and the Jewish people, rooted in our deepest values and traditions. It encourages a commitment to continuous learning, dialogue, and concrete action towards a more perfect, more sacred future for the Land of Israel and all its inhabitants.

Takeaway

The daily recitation of "R'tzei" is far more than a ritualistic utterance; it is a profound theological statement, a living prayer that has anchored the Jewish people through millennia of exile. Our exploration of this text, from the Shulchan Arukh and its rich commentaries, reveals a deep, continuous yearning for the restoration of a sacred service in Jerusalem.

With the advent of modern Zionism and the establishment of the State of Israel, this prayer takes on a potent and complex new resonance. It forces us to grapple with a fundamental dilemma: how do we hold the ancient, spiritual yearning for ultimate redemption alongside the tangible, often secular, reality of a sovereign Jewish state?

We've seen two primary ways to approach this. The first, "The Enduring Spiritual Imperative," views Zionism as a miraculous stage in redemption, a crucial step that nonetheless maintains the spiritual longing for a deeper, more complete divine intervention. It reminds us that while we have regained our land and sovereignty, the ultimate "service" – the full spiritual perfection of our people and world – remains a divine and human aspiration yet to be fully realized. The prayer continues to call us to humility, ethical striving, and an awareness that the spiritual work is ongoing.

The second reading, "Human Partnership in Redemption," emphasizes Zionism as a powerful manifestation of Jewish agency, a shift from passive longing to active building. It sees the State as a profound, if imperfect, answer to "R'tzei," empowering us to become active partners in bringing about the "restoration" through national self-determination, ethical governance, and the creation of a just society. It places immense responsibility upon us to infuse our national life with the highest ideals of our tradition.

Both readings are not mutually exclusive but offer crucial lenses for understanding our relationship with Israel. They challenge us to embrace the complexity: to celebrate the miracle of national rebirth while remaining acutely aware of the ongoing spiritual and ethical responsibilities that come with sovereignty. "R'tzei" reminds us that the existence of Israel is not merely a political achievement but a profound spiritual mandate – a call to infuse our collective life with the highest ethical and spiritual aspirations embodied in our prayers. Our task, as an honest and hopeful people, is to wrestle with these complexities, to build a state that strives for justice, peace, and spiritual meaning, acknowledging that the work of redemption is ongoing and requires both divine grace and dedicated human effort. The prayer, recited daily, is our timeless compass, reminding us of what we are ultimately striving for, even as we grapple with the messy, vital work of the present.