Mishneh Torah, The Sanhedrin and the Penalties within Their Jurisdiction 2

Hook

We stand at a unique, often dizzying, crossroads in Jewish history. After millennia of yearning, the Jewish people have reclaimed their sovereignty in their ancestral homeland, giving rise to the State of Israel. It is a nation born of an ancient promise and modern aspiration, a vibrant democracy in a challenging region, a crucible of innovation and a focal point of global Jewish identity. Yet, this incredible achievement comes with profound responsibilities and inherent complexities. How do we govern ourselves wisely, justly, and ethically, not just for today but for the generations to come? How do we live up to the highest ideals of our tradition while navigating the messy, pluralistic realities of a modern state?

This is the enduring dilemma that echoes through the corridors of Jewish history and resonates deeply in contemporary Israel. From the Exodus, when Moses grappled with the burden of leadership, to the vision of a future messianic era, the question of who should lead, and how, has been central to our collective consciousness. We inherited a tradition brimming with blueprints for ideal societies, steeped in a covenantal relationship that demanded not just adherence to law, but to profound ethical standards. These blueprints, however, were often drawn in times and contexts far removed from the geopolitical realities of the 21st century.

The hope, then, lies in our capacity to engage with this legacy honestly and creatively. It lies in the belief that the ancient wisdom of our people, refined through centuries of thought and experience, can still offer guiding stars for our present and future. It invites us to consider what "righteous governance" truly means when applied to a diverse citizenry, a parliamentary democracy, and a nation striving for both security and peace. It compels us to ask: What qualities must our leaders possess to build a society that is not only strong and prosperous, but also deeply moral, just, and compassionate—a light unto the nations, as our prophets envisioned? This isn't merely an academic exercise; it's an urgent, existential inquiry for a nation still defining its soul.

Text Snapshot

"We appoint to a Sanhedrin... only men of wisdom and understanding, of unique distinction in their knowledge of the Torah and who possess a broad intellectual potential. They should also have some knowledge concerning other intellectual disciplines... so that they will know how to judge them. ... A king of Israel may not be included in the Sanhedrin... The High Priest, by contrast, may be included... ... He must, however, possess seven attributes: wisdom, humility, the fear of God, a loathing for money, a love for truth; he must be a person who is beloved by people at large, and must have a good reputation."

Context

Date: Maimonides (Rambam), 12th Century CE, Egypt/Spain

Our text originates from the monumental work, Mishneh Torah, penned by Rabbi Moses ben Maimon, universally known as Maimonides or the Rambam. Living from 1138 to 1204 CE, Maimonides spanned a transformative era in Jewish and Islamic intellectual history, primarily in Fes, Morocco, and later in Fustat (Old Cairo), Egypt, with his early years in Cordoba, Spain. His life was shaped by periods of both intellectual flourishing and intense persecution, particularly under the Almohad dynasty, which enforced strict Islamic orthodoxy. This personal experience of living under foreign rule, often with precarious legal status, profoundly influenced his understanding of Jewish law and the ideal structure of a Jewish society.

The 12th century was a period of immense intellectual ferment. In the Islamic world, philosophy, medicine, and science were at their zenith, and Maimonides was deeply immersed in these disciplines, becoming a renowned physician and philosopher alongside his rabbinic scholarship. For the Jewish people, however, this was largely a period of diaspora. There was no sovereign Jewish state, no functioning Sanhedrin (the supreme Jewish judicial and legislative body), and the memory of independent Jewish governance was centuries old, residing primarily in texts and prayers. Maimonides' work, therefore, was not a description of a contemporary reality, but a prescriptive vision, an architectural blueprint for what a Jewish state should look like, should it ever be reconstituted. He was codifying an ideal, not merely documenting an existing system. This context is crucial: the Mishneh Torah is less a historical report and more a profound act of historical imagination, projecting timeless principles into a hoped-for future.

Actor: Rambam – Codifier, Philosopher, Physician

Maimonides was not just a scholar; he was a polymath and a towering figure whose influence on Jewish thought is arguably second only to Moses himself. His Mishneh Torah (literally "Repetition of the Torah" or "Second Torah") was an audacious undertaking: a comprehensive, systematically organized, and lucidly written codification of all Jewish law (Halakha) derived from the entire corpus of rabbinic literature – the Talmud, Midrashim, and Geonic writings. Before Maimonides, accessing Halakha was a daunting task, requiring mastery of vast, often contradictory, and unorganized texts. The Rambam aimed to create a single, authoritative work that would allow any Jew to understand the law without needing to delve into the labyrinthine discussions of the Talmud.

His ambition extended beyond mere legal compilation. Maimonides sought to demonstrate the rational coherence and philosophical depth of Jewish law, integrating Aristotelian philosophy and scientific knowledge into his understanding of Torah. He believed that true knowledge encompassed both revealed truth and human reason. This is evident in our text's insistence that judges possess knowledge of "other intellectual disciplines" – a radical notion for many religious thinkers, but entirely consistent with Maimonides' holistic worldview. He was not just recording law; he was articulating a worldview where intellect, ethics, and spirituality were inextricably linked, forming the bedrock of an ideal society. He was an architect of Jewish peoplehood, drawing on its past to build a conceptual framework for its future.

Aim: Codifying the Ideal for Future Jewish Sovereignty

The primary aim of the Mishneh Torah was to provide a clear, accessible, and comprehensive guide to Jewish law for all generations. But within this overarching goal, the sections dealing with governance, such as the laws of Sanhedrin, served a more specific, future-oriented purpose. Maimonides lived in an era when the idea of Jewish political sovereignty was a messianic dream, not a political reality. Yet, he meticulously detailed the laws of the Sanhedrin, kings, courts, and the ideal structure of a Jewish commonwealth. Why? Because for Maimonides, the laws pertaining to a functioning Jewish state were not obsolete; they were dormant, awaiting the messianic era when Jewish self-rule would be restored.

His aim was to preserve the blueprint, to ensure that when the time came, the Jewish people would know how to establish a just society according to divine mandate. This was an act of profound hope and faith. He was providing a practical guide for a theoretical future, one that would only materialize centuries later with the rise of modern Zionism. The qualifications he enumerates for judges – encompassing not just Torah knowledge but also secular wisdom, impeccable character, and a deep commitment to justice – represent the pinnacle of ethical leadership. They reflect a vision of a society where governance is not merely about power or efficiency, but about embodying the highest moral and intellectual virtues. It is a vision of a state whose very existence is a sanctification of God's name, a true reflection of a "kingdom of priests and a holy nation."

This vision stands in stark contrast to the political realities of Maimonides' time and provides a powerful, if challenging, ideal for the modern State of Israel. It asks: how much of this ancient aspiration for deeply ethical, divinely inspired leadership can – or should – be translated into a contemporary, pluralistic, and democratic nation-state? This tension between the ideal and the real, between the ancient blueprint and the modern construction, is at the heart of our exploration.

Two Readings

Reading 1: The Covenantal Ideal of Righteous Governance (Internal Focus)

Maimonides' description of the qualifications for members of the Sanhedrin, the supreme Jewish judicial body, is first and foremost a profound articulation of a covenantal ideal for governance. It is a vision rooted deeply in the unique relationship between God and the Jewish people, a blueprint for a "holy nation" whose very existence and functioning are meant to reflect divine will and ethical perfection. This reading understands the text as defining leadership within a society bound by a divine covenant, where justice is not merely a social construct but an expression of divine law, and leaders are not just administrators but spiritual exemplars.

At its core, this reading emphasizes the sacred responsibility of leadership. The judges are not merely arbiters of disputes; they are guardians of the covenant, tasked with upholding the Torah's intricate framework of law and ethics. The insistence on "unique distinction in their knowledge of the Torah" immediately signals that this is not a secular court. These are individuals who have dedicated their lives to mastering the divine wisdom, understanding its nuances, and applying its principles to human affairs. Their intellectual acumen is not just for legal parsing, but for discerning the deeper ethical and spiritual implications of every judgment. This is why they must possess a "broad intellectual potential" and even "some knowledge concerning other intellectual disciplines." These are not distractions from Torah, but tools to better understand the world God created and to apply Torah wisdom within it. Knowledge of medicine, mathematics, astronomy, and even "the practices of fortune-telling, magic, sorcery, and the hollow teachings of idolatry" is not for endorsement, but for understanding the human condition in its entirety, including its follies and dangers, in order to judge them correctly and justly within the framework of Torah.

Crucially, Maimonides demands impeccable character alongside intellectual prowess. Attributes like "wisdom, humility, the fear of God, a loathing for money, a love for truth; he must be a person who is beloved by people at large, and must have a good reputation" are not mere suggestions; they are prerequisites for legitimacy and effectiveness. "Fear of God" is paramount, implying a profound sense of accountability not just to human constituents, but to a higher moral authority. This translates into unwavering integrity, incorruptibility ("loathing for money"), and an unshakeable commitment to justice ("love for truth"). A judge must be "beloved by people at large," suggesting that moral authority stems not just from legal expertise but from public trust and the embodiment of compassion and humility. The description of being "good company" and "speaking and conducting their business with people gently" paints a picture of accessible and empathetic leadership, a far cry from authoritarian rule. These are virtues that ensure the Sanhedrin operates with both divine sanction and popular consent, rooted in the ethical demands of the covenant.

The emphasis on lineage ("priests, Levites, and Israelites of lineage of fine repute who can marry into the priesthood") is perhaps the most challenging aspect for modern sensibilities, yet it is essential to understanding the covenantal ideal. In this framework, lineage signifies not just social standing, but an inherited purity and a collective history of responsibility within the covenant. Priests and Levites, specifically mentioned, had particular roles in the Temple service and teaching Torah, symbolizing a direct connection to the divine service. While Maimonides allows for all judges to be Israelites if appropriate priests and Levites are not found, the ideal points to a society where certain families or tribes carried specific, inherited sacred duties. This aspect highlights a vision of peoplehood where identity and responsibility are intertwined, and where the ideal leadership emerges from a distinct, genealogically pure segment of the community, reflecting a particular understanding of communal holiness.

Furthermore, the exclusion of a "king of Israel" from the Sanhedrin and the allowance for the High Priest (if fitting) reveals a distinct balance of power. Maimonides places the ultimate legal and spiritual authority with the Sanhedrin, which represents the collective wisdom of the Torah sages, rather than with the temporal monarch. The king, while powerful, is subject to the law and even to judgment by the Sanhedrin. This hierarchical structure underscores that in a covenantal society, divine law (as interpreted by its most learned and righteous exponents) stands supreme, even over earthly royalty. It ensures that political power is always subservient to ethical and religious principles.

For modern Israel, this reading presents both an inspiring vision and a significant challenge. The desire for Israel to be a "moral state," a nation embodying Jewish values, is deeply rooted in this covenantal ideal. Religious Zionists, in particular, often draw upon such texts to advocate for a state guided by Halakha and traditional Jewish ethics. The ongoing debate about the "Jewish character" of the state, the role of religious institutions, and the moral conduct of its leaders all resonate with Maimonides' high standards. However, the specific requirements (male-only, lineage-based, excluding those "blind in both eyes" or "without male physical attributes") are clearly incompatible with a modern, pluralistic democracy committed to equality and universal human rights.

The challenge, then, is to distill the spirit of this covenantal ideal—the unwavering commitment to justice, integrity, deep learning, ethical accountability, and a profound sense of purpose—and translate it into a contemporary framework, without adopting the exclusionary or anachronistic elements. It asks: Can a modern, diverse Israeli society, with its multiplicity of religious and secular viewpoints, still aspire to a shared covenantal ethic in its governance, even if the specific mechanisms and qualifications must be radically reimagined? This reading urges us to remember that the State of Israel is not just any nation; it is the culmination of a sacred history, and its leaders carry the immense responsibility of upholding an ancient, profound ideal of righteous governance for the Jewish people and, by extension, for the world.

Reading 2: The Universal Quest for Just Leadership in a Modern State (External/Civic Focus)

While Maimonides' text is undoubtedly rooted in a specific covenantal context, it also offers a remarkably timeless articulation of universal qualities essential for any just and effective leadership, adaptable to a pluralistic, democratic society like modern Israel. This reading reinterprets Maimonides' qualifications through a civic lens, recognizing that many of the virtues he champions transcend specific religious or historical frameworks and speak to fundamental human needs for ethical, competent, and compassionate governance. It acknowledges the historical specificity of the text while extracting its enduring wisdom for a diverse, democratic nation-state.

From a civic perspective, Maimonides' insistence on "wisdom and understanding," "unique distinction in their knowledge of the Torah," and "broad intellectual potential" with "some knowledge concerning other intellectual disciplines" translates directly into a demand for highly educated, intellectually rigorous, and multidisciplinary leaders. In an increasingly complex world, good governance requires more than just legal acumen; it demands critical thinking, scientific literacy, economic understanding, and a grasp of diverse cultural and social realities. A modern leader, like Maimonides' judge, must be capable of absorbing vast amounts of information, analyzing complex problems, and making informed decisions that benefit all citizens. The need for judges to understand "fortune-telling, magic, sorcery, and the hollow teachings of idolatry" can be reinterpreted as a call for leaders to understand the various societal currents, belief systems (even those they disagree with), and potential pitfalls that influence their constituents, in order to effectively navigate and legislate for a diverse population. It is about intellectual breadth and a nuanced understanding of human behavior, rather than simply a narrow focus on one's own domain.

The moral attributes Maimonides lists are equally, if not more, pertinent to modern civic leadership. "The fear of God" can be understood as a profound sense of accountability, integrity, and adherence to an unwavering ethical code – whether divinely inspired or humanistically derived. It speaks to a deep conscience that guides actions, ensuring that decisions are made not out of self-interest or political expediency, but out of a commitment to justice and the common good. "A loathing for money" is a direct call for incorruptibility, a vital safeguard against the pervasive influence of greed and special interests in politics. Leaders must prioritize public service over personal enrichment. "A love for truth" demands transparency, honesty, and a commitment to objective reality, even when it is inconvenient. In an era of misinformation and partisan narratives, leaders who genuinely pursue truth are indispensable for maintaining public trust and fostering an informed citizenry.

Furthermore, the emphasis on being "beloved by people at large," having a "good reputation," "humility," being "good company," and "speaking and conducting their business with people gently" speaks directly to the qualities of servant leadership and effective public communication. Modern leaders must be relatable, empathetic, and capable of building consensus across divides. They need to inspire trust through their character and conduct, not just through their policies. This is about emotional intelligence, public relations, and the ability to foster a sense of shared purpose within a diverse society. The phrase "courageous heart to save an oppressed person from the one oppressing him" is a powerful call for social justice, advocating for the vulnerable, and protecting minority rights—a universal benchmark for ethical governance in any democratic society.

This civic reading directly addresses the challenges of a pluralistic, democratic Israel. A modern state, by definition, must serve all its citizens, regardless of their religious beliefs, ethnic origin, gender, or social status. While Maimonides' text includes qualifications that are exclusionary by modern standards (e.g., male-only, specific lineage, lack of physical blemishes), the spirit of his demand for ethical and intellectual excellence remains profoundly relevant. The challenge for Israel is to apply these universal principles of justice, integrity, wisdom, and compassion in a way that is inclusive and equitable for all its inhabitants – Jewish and Arab, religious and secular, male and female, of all backgrounds.

The tension between Israel's self-definition as a "Jewish and democratic state" finds a nuanced reflection here. This reading suggests that the "Jewish" character can be expressed not just through religious law or demography, but through a commitment to the highest ethical standards of leadership and governance, standards that resonate deeply with Jewish tradition while also being universally applicable. The "democratic" character demands that these standards are applied inclusively, ensuring that all citizens have equal opportunity to lead and be justly governed. It calls for leaders who can bridge the internal divides of Israeli society, who can demonstrate moral courage in protecting the rights of all, and who possess the intellectual depth to navigate complex geopolitical and social challenges with integrity. This reading pushes us to see Maimonides' text not as a rigid set of rules from a bygone era, but as a dynamic source of inspiration for building a truly just, wise, and resilient modern state for all its citizens, grounded in both its unique heritage and universal human values.

Civic Move

A National Forum for Ethical Leadership: Bridging Ancient Wisdom and Modern Governance

In response to the timeless demand for ethical leadership articulated by Maimonides and the contemporary challenges facing the State of Israel, I propose a "National Forum for Ethical Leadership: Bridging Ancient Wisdom and Modern Governance." This initiative would be a dynamic, multi-faceted program designed to cultivate a new generation of public servants and civil society leaders, fostering a deep understanding of ethical principles drawn from Jewish tradition (especially Maimonides) and universal democratic values, while directly addressing the practicalities and complexities of modern Israeli governance.

Goal: Cultivating Ethical, Inclusive, and Effective Leadership

The overarching goal is to elevate the standard of public discourse and leadership in Israel by:

1. Inspiring Ethical Reflection: Encouraging current and aspiring leaders to engage deeply with the ethical dimensions of their roles, drawing from Maimonides' vision of a just leader and universal principles.
2. Fostering Inclusivity and Pluralism: Creating a platform for diverse voices and perspectives from across Israeli society (Jewish, Arab, Druze; religious, secular, ultra-Orthodox; Mizrahi, Ashkenazi; male, female; diverse political affiliations) to engage in constructive dialogue about shared values and challenges.
3. Equipping Leaders with Practical Tools: Providing participants with frameworks and skills for ethical decision-making, conflict resolution, and effective governance in a complex, multicultural democracy.
4. Strengthening Civic Trust: Demonstrating a collective commitment to ethical leadership, thereby contributing to increased public trust in institutions and fostering a more cohesive society.

Format and Components: A Multi-Layered Approach

The Forum would be structured as a series of interconnected programs running over a year, culminating in public presentations and policy recommendations.

1. The Maimonides Leadership Academy (MLA)

• Target Audience: 30-40 promising emerging leaders (ages 25-45) from various sectors: local government, civil service, NGOs, education, media, hi-tech, and religious institutions. A deliberate effort would be made to ensure diverse representation.
• Curriculum: A rigorous 6-month program combining academic study, experiential learning, and mentorship.
  • Module 1: Foundations in Ethical Leadership (Ancient & Modern): Deep dives into texts like Maimonides' Sanhedrin, prophetic calls for justice, and contemporary ethical philosophy. Discussions would focus on reinterpreting Maimonides' "seven attributes" (wisdom, humility, fear of God/accountability, loathing for money/integrity, love for truth, beloved by people, good reputation) for a modern context.
  • Module 2: Navigating Pluralism & Conflict: Workshops on intergroup dialogue, understanding diverse narratives (Jewish, Palestinian, Druze, Bedouin), consensus-building, and managing ideological differences without demonization. Case studies from Israeli society (e.g., land disputes, religious pluralism in public space, minority rights).
  • Module 3: Governance in Action: Practical skills training in policy analysis, public speaking, negotiation, crisis management, and leveraging technology for good governance. Sessions with current and former public officials, military leaders, and civil society veterans.
  • Module 4: Personal Leadership & Resilience: Focus on self-reflection, emotional intelligence, and building resilience in demanding public roles.
• Experiential Learning: Site visits to diverse communities, government ministries, Supreme Court, and grassroots initiatives. Participation in simulation exercises of complex policy challenges.
• Mentorship Program: Each MLA participant would be paired with an experienced, ethically-minded leader from a relevant field, providing guidance and support.

2. Public Dialogue Series: "Maimonides & Our Moment"

• Target Audience: The broader Israeli public, engaged citizens, students, and community leaders.
• Format: A series of 6-8 high-profile public lectures and panel discussions held in different cities across Israel (e.g., Jerusalem, Tel Aviv, Haifa, Beersheba, Nazareth).
• Content: Leading scholars, public figures, and ethicists would explore themes like "Integrity in Public Service: A Maimonidean Mandate," "Wisdom for a Divided Nation," "The Courage to Protect the Vulnerable," or "From Divine Law to Democratic Values: Reconciling Ancient Ideals with Modern Rights." These events would be livestreamed and recorded, with simultaneous translation into Arabic.

3. Policy Innovation Lab

• Target Audience: MLA participants, alumni, and selected policy experts.
• Format: Small working groups tasked with developing concrete policy recommendations or innovative civic initiatives that embody the Forum's ethical principles.
• Deliverables: Publishable policy papers and proposals presented to relevant government bodies, NGOs, and the public. Examples could include proposals for ethics commissions in local municipalities, frameworks for inclusive education, or models for inter-community cooperation.

Potential Partners and Collaborators

To ensure broad legitimacy and impact, the Forum would actively seek partnerships across the Israeli spectrum:

• Academic Institutions: Hebrew University, Tel Aviv University, Bar Ilan University (especially their law and ethics departments), Haifa University, Ben-Gurion University of the Negev (for regional engagement).
• Think Tanks & Research Institutes: The Israel Democracy Institute, Shalom Hartman Institute, Shaharit – Creating Common Cause, Kohelet Policy Forum (to represent diverse ideological perspectives and encourage robust intellectual debate).
• Civil Society Organizations: Ne'emanei Torah Va'Avodah, B'Tselem, Sikkuy – The Association for the Advancement of Civic Equality, Abraham Initiatives, various local community leadership programs.
• Governmental & Quasi-Governmental Bodies: The President's Residence (for patronage and symbolic leadership), relevant ministries (e.g., Justice, Education, Interior), local authorities.
• Religious Leadership: Representatives from the Chief Rabbinate, progressive Jewish movements, Muslim and Christian religious leaders, and Druze spiritual councils.

Specific Steps for Implementation

1. Form a Steering Committee: Comprised of respected public figures, academics, and civil society leaders from diverse backgrounds to provide vision and oversight.
2. Secure Funding: Seek grants from philanthropic foundations (both Israeli and international) committed to democracy, education, and ethical governance.
3. Develop Detailed Curriculum & Recruitment Strategy: Design the MLA curriculum, identify potential speakers and mentors, and launch a nationwide call for applications, emphasizing diversity.
4. Launch Public Awareness Campaign: Utilize traditional and social media to promote the Forum's mission and events, engaging the broader public.
5. Execute Programs: Conduct the MLA, organize public dialogues, and facilitate the Policy Innovation Lab.
6. Dissemination & Follow-up: Publish policy papers, create a digital archive of talks and resources, and establish an alumni network for ongoing engagement and impact.

Anticipated Challenges and How to Address Them

• Deep Societal Polarization: The greatest challenge will be attracting and retaining participants from across Israel's ideological and social divides.
  • Addressing: Emphasize shared values of good governance and a common future. Frame the dialogue around how to build a better Israel together, rather than whose vision of Israel should prevail. Ensure facilitators are highly skilled in conflict resolution and intergroup dialogue. Explicitly state the commitment to inclusivity from the outset.
• "Ivory Tower" Perception: The risk that academic discussions may feel detached from real-world political struggles.
  • Addressing: Ground all modules and discussions in real-life case studies from Israeli public life. Include practical skill-building. Integrate current and former practitioners as speakers and mentors.
• Skepticism about "Ethics" in Politics: A cynical view that politics is inherently dirty and ethical discussions are naive.
  • Addressing: Highlight concrete examples of ethical leadership having a positive impact. Showcase the long-term benefits of integrity and trust for societal stability and prosperity. Frame it as a pragmatic necessity for a strong state.
• Language Barriers: Bridging Hebrew and Arabic speakers effectively.
  • Addressing: All key materials and public events would include simultaneous translation. Dedicated Arabic-speaking facilitators and mentors would be part of the team. Actively recruit Arab and Druze participants.

Expected Outcomes

Beyond the immediate outputs of educational programs and policy papers, the "National Forum for Ethical Leadership" aims for profound, long-term impacts: a more ethically conscious and capable cadre of Israeli leaders, a more constructive and respectful public discourse, a strengthened sense of shared civic responsibility, and a renewed commitment to building an Israel that truly embodies its highest ideals of justice and wisdom for all its citizens. It is a civic move that believes in the power of dialogue, education, and shared purpose to shape a more hopeful future.

Takeaway

Maimonides, writing centuries ago from the diaspora, provided us with an extraordinary blueprint for leadership, a vision of judges imbued with wisdom, integrity, humility, and an unshakeable commitment to truth and justice. His text is more than a historical artifact; it is a timeless challenge, a profound articulation of what is demanded of those who govern and, by extension, of the society they serve.

For modern Israel, Maimonides' vision is a mirror reflecting both our greatest aspirations and our most pressing struggles. It reminds us that building a strong nation is not merely about security or economic prosperity, but fundamentally about character – the character of its leaders and the character of its people. The gap between Maimonides' ideal and our current realities is not a cause for despair, but a call to action. It compels us to wrestle with the complexities of our identity as a Jewish and democratic state, to seek leaders who embody the highest ethical standards, and to foster a culture of accountability and compassion.

The journey towards a more just and ethical society is never-ending. It requires constant self-reflection, robust dialogue, and the courage to hold ourselves and our leaders to account. Our responsibility, as inheritors of this rich tradition, is to engage with texts like Maimonides' not as rigid dictates, but as living wells of wisdom that can inspire us to build an Israel that truly shines as a light unto the nations – a resilient, moral, and inclusive home for all its citizens, where the ancient quest for righteous governance continues to find its modern expression. This is the enduring hope, and the ongoing work, of our people.