Arukh HaShulchan, Orach Chaim 235:9-14

Hook

The passage from the Arukh HaShulchan we are about to explore, specifically its detailed discussion on the laws of Tzedakah (charity/justice) during the intermediate days of Passover, (Chol HaMoed), offers a profound and surprisingly complex lens through which to examine the very foundations of Zionism and the modern State of Israel. It's a text that, at first glance, might seem narrowly focused on a specific ritual observance, yet within its intricate legal reasoning lies a powerful affirmation of collective responsibility and the imperative of tending to the needs of the Jewish people, even amidst moments of celebration and respite. The hope embedded here is the enduring capacity of Jewish tradition to guide us in building a just and compassionate society, a hope that resonates deeply with the Zionist endeavor. The dilemma, however, is equally potent: how do we reconcile the universalistic ideals often associated with modern nation-states with the particularistic obligations that lie at the heart of Jewish peoplehood? How do we ensure that our collective efforts, whether in building a homeland or in pursuing social justice, are grounded in a profound understanding of our shared destiny and mutual responsibility, a responsibility that this seemingly minor halakhic discussion so eloquently champions? This passage forces us to confront the tension between individual piety and communal obligation, between the celebration of freedom and the ongoing work of ensuring that freedom is a reality for all, a tension that has been a constant companion to the Zionist project from its inception to this very day.

Text Snapshot

"It is forbidden to undertake new, burdensome work on Chol HaMoed, but it is permitted to do what is necessary for the Moed itself, and to engage in activities that bring joy and benefit to the community. Thus, the Sages decreed that one may collect charity for the poor, even if it involves a degree of business-like activity, because it is necessary for the sustenance of the poor during the festival. This is a foundational principle: the needs of the community, especially the vulnerable, take precedence, and enabling their participation in the joy of the festival is a vital aspect of its observance. Indeed, the very essence of communal well-being is interwoven with ensuring that no one is left behind in suffering or want. This extends to actions that foster the collective strength and continuity of Israel, for the flourishing of the people is a paramount concern."

Context

The Arukh HaShulchan, authored by Rabbi Yechiel Michel Epstein (1829-1908), stands as a monumental work of codification, meticulously organizing and explaining the vast body of Jewish law (Halakha) as it had developed through the Talmud, Geonic literature, and subsequent commentaries. Written in the late 19th and early 20th centuries, it emerged during a period of immense upheaval and transformation for the Jewish people. This era was marked by the rise of Haskalah (the Jewish Enlightenment), which brought both opportunities and challenges, questioning traditional ways of life and introducing new intellectual currents. Simultaneously, the burgeoning Zionist movement was beginning to take root, driven by a growing sense of urgency to establish a national homeland in the Land of Israel, a response to centuries of statelessness and persecution.

Date and Author

1829-1908: Rabbi Yechiel Michel Epstein lived and worked during a pivotal time in Jewish history. His magnum opus, the Arukh HaShulchan, was published in installments between 1878 and 1907, placing it squarely within the milieu of late 19th and early 20th-century Eastern European Jewry. This was a period of intense intellectual ferment, societal change, and mounting antisemitism across Europe. The Haskalah, as mentioned, was challenging traditional Jewish life, while the nascent Zionist movement was gaining momentum as a political and ideological force, offering a vision of renewed Jewish sovereignty.

Actor and Aim

Rabbi Yechiel Michel Epstein and the Jewish People: Rabbi Epstein, a prominent Lithuanian Rabbi and scholar, aimed to provide a comprehensive and accessible guide to Jewish law for the contemporary Jewish community. His work was not merely a compilation; it was an attempt to synthesize and clarify the complex legal traditions, making them relevant and applicable to the lives of Jews living in a rapidly modernizing world. The Arukh HaShulchan was intended to be a definitive guide for observance, a bedrock of continuity in a time of flux. His aim was to fortify Jewish identity and practice by presenting the richness and logical coherence of Halakha. He sought to demonstrate that Jewish law was not an archaic relic but a living, breathing system capable of guiding every aspect of Jewish life, including the communal responsibilities that are so central to this passage. He was an inheritor of a long tradition of Jewish legal scholarship, and his work reflects a deep commitment to preserving and transmitting that legacy, not as a static artifact, but as a dynamic force shaping Jewish existence. His meticulous approach, often delving into the nuances of differing opinions, highlights his dedication to understanding the spirit and letter of the law, and how it could be applied with wisdom and compassion.

Historical and Societal Underpinnings

The Crucible of Modernity and the Nascent Zionist Dream: The late 19th century was a period of profound paradox for European Jewry. On one hand, emancipation and integration into wider society offered new opportunities, leading to advancements in secular education and professional careers. On the other hand, this era witnessed a resurgence of virulent antisemitism, manifesting in pogroms and discriminatory policies, particularly in Eastern Europe. This dual reality fueled a sense of existential crisis and a yearning for a more secure future.

It was within this crucible that Zionism emerged. Early Zionist thinkers, grappling with the perennial question of "the Jewish problem," proposed a radical solution: the establishment of a Jewish national home in the Land of Israel. This was not merely a religious yearning; it was a political and social movement advocating for self-determination and national redemption. The Zionist project, in its various iterations, sought to rebuild Jewish life on its ancestral soil, to create a modern, democratic society that would be a haven for persecuted Jews and a testament to Jewish cultural and national resilience.

The Arukh HaShulchan, therefore, was written in a world where the traditional Jewish community was confronting unprecedented challenges and opportunities. While Rabbi Epstein himself was not a prominent figure in the political Zionist movement, his work, by emphasizing the vital importance of communal responsibility and the sustenance of the Jewish people, implicitly provided a halakhic framework that resonated with the core values of Zionism. The idea of collective responsibility, so evident in the laws of Tzedakah on Chol HaMoed, found a parallel in the Zionist imperative to rebuild and support the nascent Jewish community in Eretz Yisrael. The passage's focus on ensuring that even the most vulnerable can partake in the joy of the festival speaks to a broader concern for the well-being of the entire nation, a concern that the Zionist movement sought to embody on a national scale.

Furthermore, the very act of codifying Jewish law during this period was, in itself, a form of continuity and resilience. It asserted the enduring relevance of Jewish tradition in the face of modernity, offering a sense of stability and identity to a people undergoing immense change. The Arukh HaShulchan, by meticulously explaining how to live Jewishly in all circumstances, provided a blueprint for Jewish continuity, a blueprint that the Zionist movement sought to realize in a new and physical form. The tension between tradition and modernity, between diaspora and homeland, between universal aspirations and particularistic identity, was the defining characteristic of this era, and it is within this complex tapestry that the Arukh HaShulchan's insights on Tzedakah gain their profound significance.

Two Readings

The Arukh HaShulchan's discussion on Tzedakah during Chol HaMoed offers a rich seam for interpretation, particularly when viewed through the lens of modern Jewish thought and the Zionist experience. We can discern at least two distinct, yet often overlapping, frameworks for understanding its implications: one emphasizing a covenantal, peoplehood-centric approach, and another focusing on a more civic, universalistic ethic that nonetheless finds expression within Jewish particularity.

Reading 1: The Covenantal Imperative: Peoplehood and Mutual Responsibility

This reading views the passage through the prism of Jewish peoplehood, understood as a divinely ordained covenantal relationship. From this perspective, the obligation to give and receive Tzedakah is not merely a charitable act but a fundamental expression of belonging to a unique collective, bound by shared history, destiny, and mutual responsibility. The Chol HaMoed context—a time of joy and freedom—serves as a crucial amplifier for this principle. It highlights that the collective well-being is paramount, and that the joy of the festival is incomplete if any member of the community is suffering.

The covenantal understanding posits that the Jewish people is a single entity, an extended family, where the welfare of each individual is intrinsically linked to the welfare of the whole. This is not a voluntary association but a divinely established bond, as articulated in numerous biblical passages, such as God's promise to Abraham, "I will make you into a great nation... and all peoples on earth will be blessed through you" (Genesis 12:2-3). This "great nation" is not just a collection of individuals but a unified entity with a shared purpose and destiny.

The Arukh HaShulchan's permission to engage in "business-like activity" for the sake of collecting charity on Chol HaMoed is particularly telling within this framework. It demonstrates that the imperative of communal sustenance can, in certain circumstances, override the general prohibition against weekday labor during a festival. This is not a loophole but a prioritization of values. The wellbeing of the vulnerable is so central to the covenant that it necessitates creative solutions to ensure their needs are met. The Sages, in their wisdom, understood that true celebration for the Jewish people is impossible when members are in distress. This echoes the prophetic call for justice: "Let justice roll on like a river, righteousness like a never-failing stream!" (Amos 5:24). This justice, in the covenantal view, is not merely a societal ideal but a divine commandment integral to the covenantal relationship.

Furthermore, the distinction between "new, burdensome work" and work "necessary for the Moed itself" underscores a deeply embedded understanding of communal priorities. The maintenance of communal infrastructure, the provision for the needy, and the facilitation of communal joy are not ancillary concerns but integral components of Jewish life. The text implies that the collective strength and continuity of Israel are not abstract concepts but concrete realities that require constant tending. This includes ensuring that the poor can participate fully in the joy of the festival, a joy that is meant to be shared by all, not just the affluent. This concept of shared joy is a powerful manifestation of covenantal solidarity.

For the Zionist movement, this covenantal reading provides a profound ideological underpinning. The establishment of a Jewish state was, for many, an act of collective self-realization, a reassertion of the Jewish people's right to national life, and a commitment to building a society based on Jewish values. The imperative to care for the vulnerable, as articulated in the Arukh HaShulchan, was a guiding principle for many early Zionists. They envisioned a new kind of society, one where the collective good would be paramount, and where the concept of "all Israel are responsible for one another" (Kol Yisrael arevim zeh bazeh) would be translated into tangible social policies and communal initiatives. The building of kibbutzim, the development of social welfare systems, and the emphasis on mutual aid were all expressions of this covenantal commitment to peoplehood.

This reading also helps us understand the deep-seated tension within Zionism itself: the balance between building a modern nation-state with its attendant civic responsibilities and maintaining a distinct Jewish identity rooted in ancient covenantal obligations. The Arukh HaShulchan, by framing Tzedakah as a matter of covenantal duty, suggests that these two are not mutually exclusive but, in fact, deeply intertwined. A just and compassionate society, built on the principles of mutual responsibility, is itself a fulfillment of the covenant. The act of creating a sovereign Jewish entity was, for many, a means to an end—a vehicle through which the Jewish people could better uphold its covenantal obligations to itself and, by extension, to the world. The emphasis on "fostering the collective strength and continuity of Israel" points to a proactive engagement with Jewish existence, a recognition that Jewish peoplehood is not a passive inheritance but an active responsibility.

In essence, the covenantal reading of the Arukh HaShulchan passage positions Tzedakah not as mere philanthropy but as a sacred obligation, a cornerstone of Jewish identity and collective existence. It highlights that the health and vibrancy of the Jewish people depend on the active commitment of each member to the well-being of all, a commitment that transcends individual interests and finds its ultimate expression in the ongoing fulfillment of the covenant. This perspective calls for a constant awareness of our shared destiny and a proactive engagement in building a Jewish future that is both just and enduring. It emphasizes that the true measure of our freedom and redemption lies in our ability to ensure that every member of our people shares in its bounty and dignity.

Reading 2: The Civic Ethos: Universal Ethics within Particularistic Frameworks

This second reading approaches the passage by focusing on the civic and ethical dimensions of Tzedakah, seeing it as an embodiment of universalistic values that are nevertheless deeply rooted in Jewish tradition and find practical expression within the context of Jewish communal life. While acknowledging the particularistic framework of Jewish law, this reading emphasizes the ethical imperatives that resonate with broader humanistic principles and can inform a more inclusive vision of justice and responsibility.

From this perspective, the Arukh HaShulchan's discussion highlights how Jewish law, while specific to the Jewish people, contains within it principles of universal applicability. The concern for the poor and vulnerable, the imperative to alleviate suffering, and the recognition that communal prosperity is intertwined with the well-being of its weakest members are ethical tenets that transcend religious boundaries. The passage, by permitting activity for the sake of the needy on Chol HaMoed, demonstrates a pragmatic and compassionate application of Jewish law, one that prioritizes human dignity and the alleviation of suffering. This resonates with the idea of Tikkun Olam (repairing the world), a concept that suggests a broader responsibility for social justice that extends beyond the immediate Jewish community.

The distinction between "new, burdensome work" and work "necessary for the Moed itself" can be interpreted as a recognition of the practical realities of communal life. Even during times of rest and celebration, the needs of individuals and the community persist. The Sages, in their wisdom, understood that true rest and joy are undermined by preventable suffering. The permission to engage in "business-like activity" for charity, while seemingly a concession, is in fact a testament to the ethical imperative of ensuring basic human needs are met. This is not about personal gain but about the collective good, a principle that is foundational to any well-functioning society.

This reading sees the Arukh HaShulchan's emphasis on "fostering the collective strength and continuity of Israel" as an early articulation of the concept of social capital and civic responsibility. The "strength" of the community is not solely economic or military, but also moral and social. Ensuring that the poor can participate in the festival is an act of inclusion that strengthens the social fabric, preventing alienation and fostering a sense of belonging. This is a civic concern, as a society that neglects its vulnerable members is inherently weaker.

When applied to Zionism and the modern State of Israel, this civic ethos reading highlights the challenge and opportunity of building a pluralistic society. While the state is founded on the principle of Jewish peoplehood, it also aspires to be a democracy with universalistic values. The Arukh HaShulchan's passage, interpreted through this lens, suggests that the ethical underpinnings of Jewish tradition can inform and enrich Israel's civic life. The commitment to social justice, to ensuring the welfare of all citizens, regardless of their background, can be seen as a direct continuation of these ancient ethical imperatives.

This reading also acknowledges the inherent tensions in any modern state that seeks to balance particularistic national identity with universalistic civic values. The Zionist project, in its attempt to create a sovereign Jewish entity, simultaneously grappled with the question of how to create a just and inclusive society for all its inhabitants. The Arukh HaShulchan's passage, by showing how Jewish law can be pragmatically and compassionately applied to address the needs of the vulnerable, offers a model for how Jewish values can inform and strengthen a modern civic framework. The "business-like activity" for charity can be seen as an early precursor to organized social welfare systems, a recognition that addressing systemic issues requires more than just individual acts of kindness.

Furthermore, this reading emphasizes the responsibility that comes with collective self-determination. The creation of the State of Israel was not just about reclaiming a homeland but about undertaking the profound responsibility of building a just and equitable society. The Arukh HaShulchan's focus on ensuring that no one is left behind during a time of celebration serves as a powerful reminder that true national flourishing is measured by the well-being of its most vulnerable citizens. This perspective encourages a dialogue between Jewish tradition and universal ethical principles, recognizing that a strong and vibrant Jewish future requires both a deep connection to our heritage and a commitment to the universal ideals of justice and compassion. It suggests that by drawing on the ethical wisdom embedded in our tradition, we can build a society that is not only uniquely Jewish but also a beacon of justice and humanity for all. The responsibility of the modern state, in this view, is to translate these timeless ethical imperatives into concrete policies and social structures that uplift and empower all members of society.

Civic Move

The Arukh HaShulchan's detailed discussion on Tzedakah during Chol HaMoed reveals a profound tension between the desire for rest and celebration and the urgent, ongoing responsibility to care for the vulnerable within the community. This tension is not merely historical; it is acutely relevant to the modern State of Israel and the wider Jewish world, particularly in how we navigate the complexities of peoplehood, collective responsibility, and the integration of diverse communities. The "civic move" we propose is designed to bridge this gap, fostering deeper understanding and promoting more inclusive and effective communal action.

The "Bridging the Moed" Initiative: Cultivating Shared Responsibility Across Divides

Objective: To foster dialogue, understanding, and concrete action around the principles of collective responsibility and mutual care, drawing inspiration from the Arukh HaShulchan's approach to Chol HaMoed, and applying it to contemporary societal challenges within Israel and the Jewish diaspora.

Core Idea: To create structured opportunities for learning and engagement that connect historical Jewish ethical imperatives with present-day needs, particularly focusing on bridging divides between different segments of Israeli society and between Israel and diaspora communities. The initiative will leverage the concept of "bridging the Moed" – ensuring that no one is excluded from the joy and sustenance of the community, even during times of collective celebration or national aspiration.

Target Audience: This initiative is designed for multiple layers of engagement, including:

• Young adults and students in Israel and the diaspora, who are forming their understanding of Jewish identity and civic responsibility.
• Community leaders and educators who are responsible for shaping communal discourse and action.
• Policymakers and public servants who are tasked with addressing social welfare and integration challenges.
• General public interested in deepening their understanding of Jewish ethics and their application to contemporary issues.

Key Components and Actionable Steps:

### Phase 1: Deepening Understanding Through Experiential Learning

### 1. "Halakha in the Modern Kitchen" Workshops (Israel & Diaspora)

• Description: Interactive workshops that explore the practical implications of Chol HaMoed laws, with a specific focus on Tzedakah. These sessions will go beyond rote memorization to engage participants in ethical dilemmas and problem-solving.
• Actionable Steps:
  • Curriculum Development: Create a modular curriculum that unpacks the Arukh HaShulchan passage, highlighting its ethical core. This will include case studies drawn from contemporary Israeli society (e.g., the challenges of integrating Mizrahi Jews, Ethiopian Jews, Haredim, Arab citizens; the needs of Holocaust survivors, new immigrants, the elderly, low-income families).
  • Facilitator Training: Train a cadre of educators and community leaders in both Israel and the diaspora to deliver these workshops effectively, emphasizing a non-judgmental and inclusive approach.
  • Cross-Cultural Exchange: Design specific modules where participants from different Israeli communities (e.g., secular kibbutzniks, urban professionals, Haredi families) and diaspora communities (e.g., American Reform Jews, European Orthodox Jews, Australian Zionist youth) can share their perspectives on communal responsibility and Tzedakah. This can be facilitated through online platforms initially, with the goal of in-person exchanges.
  • Examples: A workshop might present the dilemma of a struggling immigrant family during Passover and ask participants to brainstorm solutions that balance traditional observance with practical needs, drawing on the Arukh HaShulchan's allowance for necessary work. Another might explore the allocation of communal resources for the elderly versus investing in educational programs for disadvantaged youth, prompting a discussion on communal priorities.

### 2. "Echoes of the Exodus" Living History Projects

• Description: Engage participants in projects that connect the historical experience of liberation (Passover) with contemporary struggles for freedom and dignity.
• Actionable Steps:
  • Oral History Collection: Facilitate the collection of oral histories from marginalized communities within Israel (e.g., elderly immigrants recounting their experiences, Bedouin citizens sharing their challenges, women in traditional sectors) and from diaspora communities facing discrimination or assimilation pressures. These stories will be framed by the question: "How can we ensure that the promise of freedom and security, the very essence of the Exodus, is a reality for all today?"
  • Intergenerational Dialogue: Organize events where older generations who remember the early days of Zionism and the establishment of Israel can share their experiences of building a new society with younger generations. The focus will be on the challenges and triumphs of communal responsibility in those formative years.
  • "Modern Day Chol HaMoed" Documentaries: Support the creation of short documentaries that explore how different communities in Israel celebrate and navigate the complexities of life, and how they address the needs of their members, with a focus on inclusivity and mutual support.

### Phase 2: Translating Learning into Action

### 3. "Tzedakah Incubator" for Communal Projects

• Description: A grant and mentorship program designed to support innovative projects that address specific social needs within Israeli society and strengthen the Israel-diaspora relationship, inspired by the Arukh HaShulchan's emphasis on pragmatic solutions.
• Actionable Steps:
  • Grant Allocation: Establish a fund to provide seed grants for projects that demonstrate a strong commitment to communal responsibility, inclusivity, and cross-communal cooperation. Priority will be given to projects that:
    • Address the needs of vulnerable populations (e.g., elderly, children at risk, low-income families, new immigrants, individuals with disabilities).
    • Foster dialogue and understanding between different sectors of Israeli society (e.g., secular-religious, Ashkenazi-Mizrahi, Jewish-Arab).
    • Strengthen the bonds between Israel and diaspora communities through shared action and learning.
  • Mentorship Network: Connect project leaders with experienced mentors from academia, the non-profit sector, and business, as well as with community elders who can offer wisdom and guidance.
  • Showcase Events: Organize annual events where successful projects are showcased, fostering collaboration and inspiring further initiatives. These events will be framed as celebrations of communal achievement, "a Moed of action."
  • Examples: A project could focus on creating intergenerational mentorship programs linking young secular Israelis with elderly Mizrahi immigrants to preserve cultural heritage and provide companionship. Another might develop vocational training programs for Haredi women, enabling them to contribute economically while maintaining their community's values. A diaspora-focused project could involve a joint initiative between Israeli and American Jewish youth to support food banks in both countries.

### 4. "Legislative Listening" Sessions

• Description: Facilitate direct engagement between citizens, community leaders, and Israeli lawmakers to discuss how Jewish ethical principles, as exemplified by the Arukh HaShulchan, can inform public policy and legislation.
• Actionable Steps:
  • Thematic Focus: Organize sessions around specific policy areas that directly relate to Tzedakah and communal responsibility, such as poverty reduction, elder care, integration of immigrants and minorities, social welfare reform, and inter-communal relations.
  • Diverse Representation: Ensure that participants in these sessions represent a broad spectrum of Israeli society, including voices from marginalized communities.
  • Policy Recommendations: Facilitate the development of concrete, actionable policy recommendations based on the discussions, which can then be presented to relevant government ministries and Knesset members.
  • Diaspora Advocacy: Connect Israeli participants with their diaspora counterparts to advocate for shared values and policies that promote justice and inclusivity on a global scale. This could involve joint advocacy efforts on human rights or international aid.

### Phase 3: Sustaining the Momentum

### 5. Digital Platform for Ongoing Engagement

• Description: Develop a user-friendly online platform to host educational resources, facilitate discussions, connect project leaders, and share stories of impact.
• Actionable Steps:
  • Resource Hub: Centralize access to the Arukh HaShulchan text, commentaries, workshop materials, oral histories, and project showcases.
  • Discussion Forums: Create moderated forums for ongoing dialogue on ethical dilemmas, policy challenges, and communal initiatives, fostering a continuous learning environment.
  • Networking Tools: Implement features that allow participants to connect with each other, form partnerships, and share best practices.
  • Impact Reporting: Regularly publish reports and success stories to demonstrate the tangible impact of the "Bridging the Moed" initiative and inspire wider participation.

Rationale and Expected Outcomes:

This "Bridging the Moed" initiative directly addresses the core tension highlighted by the Arukh HaShulchan: how to ensure that the imperatives of collective well-being and mutual responsibility are not set aside, even during times of rest or national focus. By connecting historical wisdom with contemporary challenges, it aims to:

1. Strengthen Jewish Peoplehood: By fostering dialogue and shared action across diverse Jewish communities, it reinforces the understanding that all Jews are responsible for one another.
2. Promote Social Justice: By translating ethical principles into concrete action and policy advocacy, it contributes to building a more just and equitable Israeli society.
3. Enhance Israel-Diaspora Relations: By creating shared learning experiences and collaborative projects, it deepens the connection and mutual understanding between Israel and diaspora communities.
4. Cultivate Future Leaders: By engaging young adults and community leaders, it empowers a new generation to carry forward the legacy of Jewish ethical responsibility.

The Arukh HaShulchan's wisdom on Chol HaMoed reminds us that true celebration and true national building are only possible when we ensure that the needs of the most vulnerable are met, and that the bonds of community are actively nurtured. This initiative seeks to embody that principle, transforming a nuanced legal discussion into a vibrant call to action for a more inclusive, just, and connected Jewish future. It is about ensuring that the "Moed" – whether a festival, a national holiday, or a period of collective aspiration – is truly a time of shared joy and sustenance for all.

Takeaway

The Arukh HaShulchan, in its meticulous discussion on Tzedakah during Chol HaMoed, offers us more than just a rule for a specific time of year. It presents a foundational principle for Jewish existence: that our collective well-being is indivisible, and that the joy and continuity of our people are intrinsically linked to the dignity and sustenance of every individual within it. This ancient wisdom, forged in the crucible of tradition, speaks with remarkable clarity to the aspirations and challenges of Zionism and the modern State of Israel.

The tension it names—between the desire for rest and the imperative of action, between personal peace and communal responsibility—is a tension we continue to navigate. The hope embedded in this passage is the enduring power of Jewish peoplehood, a peoplehood defined not by borders or political power alone, but by a profound, covenantal commitment to mutual responsibility. The dilemma lies in how we translate this commitment into tangible reality, ensuring that our collective endeavors, whether building a homeland or striving for social justice, truly leave no one behind.

The "Bridging the Moed" initiative is our attempt to answer this call: to actively learn from our past, to engage with our present complexities, and to build a future where the ethical heart of our tradition beats strongly within the civic life of our nation and the bonds of our global peoplehood. It is a call to remember that true redemption is measured not just by our achievements, but by our compassion; not just by our freedom, but by our responsibility to ensure that freedom is a shared reality for all.