Shulchan Arukh, Orach Chayim 108:2-4

Hook

We live in a world of missed opportunities, of good intentions sidelined by circumstance, of duties sometimes forgotten or actively set aside. This is as true for individuals as it is for nations. How do we, as a people, reckon with our past and present imperfections, our collective "missed prayers" in the grand liturgy of building a just society? The aspiration for a Jewish state, born of ancient yearnings and modern necessity, carries with it an immense weight of responsibility—to its people, to its neighbors, and to the ideals that inspired its creation. But no human endeavor is perfect, and certainly no national project is without its missteps, its moments of error, or even its intentional omissions. The profound hope, then, lies in the possibility of repair, of teshuva, of making amends and re-aligning ourselves with our deepest values. This ancient legal text, seemingly confined to the intricacies of prayer, offers us a surprisingly robust and compassionate framework for understanding accountability, the limits of forgiveness, and the enduring imperative to mend what is broken, even when it demands innovation. It challenges us to hold both a strong spine of conviction and an open heart of empathy as we navigate the complex, often messy, reality of realizing a dream.

Text Snapshot

The Shulchan Arukh, Orach Chayim 108:2-4, details the laws of Tashlumin, make-up prayers:

"If one erred or was forced [by circumstance] and did not pray... one should pray the next prayer twice... the first is for the current prayer, and the second as a make-up... There are no make-up prayers other than the immediately adjoining prayer alone... If the whole day passed and one did not pray the additional prayer... there is no make-up for it. [If] it was on purpose and one did not pray [an Amidah], there is no make-up for it... If one wants to pray that one [that cannot be made up] as a voluntary prayer and one will innovate something [new] into it, one is allowed to and it is proper to do so."

Context

The Shulchan Arukh and the Codification of Jewish Life

The Shulchan Arukh, or "Set Table," authored by Rabbi Yosef Karo in the 16th century, stands as a monumental work of Jewish law. Its very existence speaks to a profound historical moment and a deep-seated communal need. Rav Yosef Karo, born in Spain just a few years before the 1492 expulsion, lived through one of the most traumatic periods in Jewish history. The shattering of vibrant Jewish communities in Spain and Portugal, followed by waves of forced conversions, inquisitions, and migrations, dispersed Jews across the Ottoman Empire, North Africa, and Eastern Europe. This diaspora, distinct from earlier exiles, was marked by an unprecedented level of fragmentation and uncertainty. Jews found themselves in new lands, grappling with diverse customs, varying interpretations of Jewish law, and the loss of established rabbinic authorities.

In this context of profound dislocation and spiritual yearning, Rav Karo—who eventually settled in Safed, a burgeoning center of Kabbalah and Jewish scholarship in Ottoman Palestine—undertook the ambitious project of codifying Jewish law. His aim was not to innovate, but to synthesize the vast corpus of Halakha, drawing primarily from Maimonides' Mishneh Torah, Asher ben Yehiel's (the Rosh) rulings, and Isaac Alfasi's (the Rif) digest. The goal was to provide a clear, accessible, and universally accepted guide for Jewish practice, thereby unifying a scattered people and ensuring the continuity of Jewish life amidst chaos. The Shulchan Arukh, particularly with the glosses of Rabbi Moshe Isserles (the Rema) which incorporated Ashkenazi customs, became the definitive legal code for observant Jews worldwide. It was a testament to the resilience of Jewish peoplehood, a "set table" of tradition and practice to nourish a people adrift.

The laws of Tashlumin within the Shulchan Arukh, dealing with the remediation of missed prayers, are emblematic of this larger project. They reflect an understanding of human fallibility—that people will err, be forced by circumstance, or even intentionally neglect their duties. Yet, the Halakha, in its wisdom and compassion, seeks to provide pathways back, mechanisms for repair and re-engagement, ensuring that individual spiritual life, and by extension, collective Jewish continuity, can persist despite imperfection.

The Zionist Project: A Modern Codification of Peoplehood

Fast forward several centuries, and the Zionist movement, while secular in its initial political thrust, can be understood as a modern, albeit radically different, response to a similar existential crisis of Jewish peoplehood. The pogroms of Eastern Europe, the rise of modern antisemitism, and the eventual horrors of the Holocaust revealed the catastrophic fragility of Jewish life in the Diaspora. Just as Rav Karo sought to provide a framework for spiritual continuity, Zionism sought to provide a framework for physical and national continuity. It was an audacious "innovation" on a grand scale, a reimagining of Jewish existence from a scattered, often persecuted, minority into a self-determining, sovereign nation.

The founding of the State of Israel in 1948 was, in many ways, an attempt to "codify" Jewish national life after millennia of longing and displacement. It aimed to bring order and agency to a people who had often been objects of history. Like the Shulchan Arukh, which provided clear guidelines for daily religious observance, Zionism sought to provide clear guidelines for national self-determination, security, and cultural flourishing. Yet, this project, born of necessity and deep aspiration, was also fraught with immense complexity and ethical dilemmas. The very act of state-building, especially in a contested land, inevitably involved "extenuating circumstances," "errors," and, some would argue, "intentional omissions" that profoundly impacted others.

The Enduring Relevance of Tashlumin: A Metaphor for National Responsibility

Therefore, engaging with the laws of Tashlumin through the lens of Zionism and modern Israel offers a powerful analytical framework. The Halakha's careful distinctions between missing a prayer due to error, extenuating circumstances, or intentional neglect, and the varying possibilities for "make-up" or "voluntary innovation," resonate deeply with the challenges faced by the State of Israel.

• Error and Extenuating Circumstance: The early Zionists faced unprecedented challenges: hostile neighbors, a land often neglected, the trauma of the Holocaust, and the urgent need to absorb hundreds of thousands of refugees. Many decisions, viewed critically today, were made under immense pressure, in a fog of war, or out of perceived necessity. The Halakha acknowledges that such circumstances warrant a path to repair.
• Intentional Omission: Yet, the Halakha also states unequivocally: "If it was on purpose and one did not pray... there is no make-up for it." This raises uncomfortable but vital questions about decisions made with full knowledge of their consequences, about policies that might have prioritized one group's needs at the expense of another's, or about injustices that were not merely accidental. This clause forces a deeper moral reckoning.
• Innovation and Voluntary Action: When direct Tashlumin is impossible, the Halakha offers the path of nedavah—voluntary prayer, but with the crucial caveat that "one will innovate something new into it." This is perhaps the most potent metaphor for Israel's ongoing journey. Where historical "make-up" is impossible (e.g., reversing the events of 1948, fully compensating all who suffered), what "new innovations" can a sovereign Jewish state undertake, voluntarily, to foster justice, reconciliation, and shared flourishing for all its inhabitants? How can it go beyond the letter of the law to embody its highest ethical ideals?

The commentaries on the Shulchan Arukh, such as the Turei Zahav, Magen Avraham, Ba'er Hetev, and Mishnah Berurah, further complicate and enrich this discussion. They debate the precise timing, the necessary pauses (like saying "Ashrei" between prayers), and the subtle nuances of intent and obligation. These debates mirror the ongoing, fervent discussions within Israeli society and among its supporters and critics worldwide: How do we properly reflect on our past? What is the right "pause" for introspection? How do we balance immediate needs with long-term ethical commitments? And how do we ensure that even in our attempts at repair, we maintain the integrity and sanctity of the original obligation and the new, innovative acts of justice? This Halakhic text, therefore, transcends its narrow legal scope to offer a profound moral and national compass.

Two Readings

Reading 1: The Imperative of Accountability and Repair – A Covenantal Frame

The Shulchan Arukh's discussion of Tashlumin begins with a foundational premise: a missed obligation does not simply vanish. It carries forward, demanding a make-up, a reckoning. This perspective resonates deeply with a covenantal understanding of Zionism and the State of Israel, viewing the Jewish nation's existence not merely as a political construct but as a continuation of a sacred covenant with God and with its own people, rooted in a tradition of justice and righteousness. From this frame, the laws of Tashlumin underscore an unwavering imperative for accountability and repair, even for "errors" or actions taken under "extenuating circumstances."

Insight 1: The Unwavering Demand for Obligation

The very existence of Tashlumin signifies that obligations are not easily dismissed. Whether one "erred or was forced [by circumstance] and did not pray," the missed prayer still requires remediation. This reflects a profound commitment to the sanctity of duty and the continuity of practice. In a national context, this translates to the understanding that the establishment and maintenance of the State of Israel, while a historic achievement, did not absolve it from its ethical obligations. The Zionist project, at its best, was infused with prophetic ideals of building a "light unto the nations," a society rooted in the values of justice (mishpat), righteousness (tzedek), and compassion (rachamim) articulated throughout Jewish tradition. These are not optional add-ons but fundamental components of the covenantal promise.

Therefore, from a covenantal perspective, actions taken during Israel's formation and subsequent history—such as the displacement of Palestinians in 1948, the ongoing occupation of territories, or the socio-economic disparities within Israeli society—cannot simply be excused by appeals to "extenuating circumstances" (e.g., war, security threats) without a parallel commitment to "make-up." The spiritual and moral debt incurred by these actions, even if unintended or unavoidable in the moment, remains. The Halakha teaches that if one misses the morning prayer due to unforeseen difficulties, one must still pray it during the afternoon slot, alongside the afternoon prayer. This implies that addressing past wrongs and ongoing injustices is not a separate, secondary task, but an integral part of the nation's continuous "prayer"—its ongoing work of self-definition and moral actualization. It demands that the "current prayer" of building a secure and prosperous Israel be intrinsically linked with the "make-up prayer" of addressing historical grievances and pursuing justice for all its inhabitants.

Insight 2: The Gravity of Intentional Omission: "If it was on purpose... there is no make-up."

Perhaps the most stark and challenging clause in this text is: "If it was on purpose and one did not pray [an Amidah], there is no make-up for it." This introduces a critical distinction between accidental omissions or those due to external duress, and deliberate neglect. For intentional transgression, the standard mechanism of Tashlumin is explicitly denied. This is a profound statement about the moral weight of conscious choices.

Applied to the Zionist narrative, this clause forces a difficult but necessary introspection. While many actions during Israel's formative years and subsequent conflicts can be contextualized by "extenuating circumstances" (wars of survival, hostile environments), it is crucial to ask: were there instances of "intentional omission" or deliberate injustice? Were there decisions made, policies enacted, or narratives constructed that consciously disregarded the rights or humanity of others? For instance, the systematic destruction of some Palestinian villages, the application of military rule over Arab citizens of Israel for years, or certain settlement policies in occupied territories are viewed by some as falling into this category of intentional acts.

From a covenantal viewpoint, such "intentional omissions" are not amenable to simple "make-up." They demand a deeper form of teshuva—a radical turning, a profound change of heart and action, rather than mere compensatory gestures. The Halakha's refusal of Tashlumin for intentional misses serves as a powerful warning: some moral transgressions are so severe, so damaging to the fabric of justice and the covenantal relationship, that they cannot be easily rectified within the existing framework. They call for a fundamental re-evaluation of values and priorities, a re-founding of moral commitment, often requiring a transformative shift in national consciousness rather than just a procedural correction. This insight challenges the common tendency to rationalize all historical actions through the lens of necessity and demands a willingness to confront uncomfortable truths about national choices.

Insight 3: The Framework for Reconnection: Maintaining the Chain

Even with the starkness of intentional omission, the broader thrust of Tashlumin is about maintaining the chain of connection, ensuring that despite human fallibility, the spiritual life continues. The ability to make up a missed prayer, even under specific conditions, reflects a compassionate Halakhic system that understands human imperfection and provides pathways for return. This mirrors the enduring covenantal hope for Israel: that even with its inevitable flaws and moral challenges, it remains a project capable of self-correction, growth, and ultimately, fulfilling its ethical destiny.

The commentaries, like the Turei Zahav's discussion of saying "Ashrei" (Psalm 145) between prayers, add another layer. "Ashrei" extols God's benevolent rule and constant care for all creatures, providing a moment of meditative reflection before embarking on the make-up prayer. This suggests that the act of repair is not merely mechanical; it requires introspection, a re-centering on core values, and an acknowledgment of the divine order of justice that underpins all human endeavor. For Israel, this means that any act of repair or reconciliation must be accompanied by deep moral reflection, a renewed commitment to the foundational values of justice and equality, and a candid engagement with the narratives of all who are impacted by its existence. The covenantal framework insists that Israel's strength lies not only in its military might or economic success, but in its unwavering pursuit of justice, its capacity for moral self-critique, and its dedication to the sacred covenant that defines its very essence.

Reading 2: The Path of Compassion, Flexibility, and Innovation – A Civic Frame

While the covenantal frame emphasizes strict adherence and the gravity of obligation, a civic reading of the Tashlumin laws highlights the Halakha's profound understanding of human reality, its compassion for those facing genuine difficulty, and its brilliant capacity for "innovation" when direct remediation is impossible. This perspective is particularly vital when considering the State of Israel not just as a fulfillment of a divine promise, but as a modern, democratic nation-state, grappling with complex social, political, and historical challenges in a pluralistic environment. Here, the text offers guidance on practical governance, societal resilience, and the creative pursuit of justice.

Insight 1: Acknowledging Extenuating Circumstances and the Nuances of Human Action

The Shulchan Arukh explicitly distinguishes between missing a prayer "on purpose" and missing it due to "error or was forced [by circumstance]." This distinction is crucial for understanding the complexities of national actions and for fostering a compassionate yet firm approach to accountability. The text lists examples of "extenuating circumstances": someone who "supposed that time would still remain for one after one finished whatever thing one was involved in, and between one thing and another, the time passed"; or "one who was troubled with monetary needs so that one would not incur a loss"; or "someone who is drunk." These are situations where intent to transgress is absent, or where external pressures genuinely impede performance. For these, Tashlumin is available.

In the context of the State of Israel, acknowledging "extenuating circumstances" is vital for a nuanced historical understanding. The early Zionists and founders of the state operated under immense pressure: the existential threat of annihilation, mass immigration of Holocaust survivors and refugees from Arab lands, limited resources, and constant warfare. Many decisions that led to suffering or injustice for others, such as aspects of the 1948 war or subsequent military actions, were often made in a climate of perceived desperate self-preservation. This does not absolve responsibility, but it does contextualize actions, preventing anachronistic judgments and fostering empathy for the immense dilemmas faced by leaders and citizens. For example, the need to secure borders or absorb vast populations often led to policies that, in hindsight, created hardship for other communities. The Halakha, in its wisdom, provides a framework for understanding that such acts, though potentially harmful, may not always carry the same moral weight as deliberate malice. It allows for a path of repair that recognizes the messy reality of human and national struggle.

Insight 2: The Power of Nedavah and "Innovation": Going Beyond Obligation

The most transformative insight for a civic frame comes from the clause: "Even though there are no make-up prayers other than for the prayer immediately adjoining that prayer, and (other) prayers that one missed [i.e. one skipped two or more as mentioned above] do not have a make-up; if one wants to pray that one [i.e. the one that cannot be make-up anymore] as a voluntary prayer and one will innovate something [new] into it, one is allowed to and it is proper to do so." This is a powerful instruction for situations where direct Tashlumin (or full historical "make-up") is impossible. If the "whole day passed," or if the original omission was "on purpose" (and one doesn't fulfill the condition of praying it immediately adjoining another prayer), traditional make-up is off the table. Yet, the path is not entirely closed. Instead, it shifts from obligation to volition, from strict Halakha to creative Nedavah (voluntary offering). The crucial element is "one will innovate something new into it."

For Israel, this concept of "innovative nedavah" is profoundly relevant. There are historical events and ongoing realities where a direct "make-up" (e.g., reversing the events of 1948, dismantling all settlements, or fully compensating all who suffered) is politically, practically, or ideologically impossible for various reasons. Yet, simply abandoning the quest for justice or reconciliation is unacceptable. This is where "innovation" steps in. What are the "new things" a modern, sovereign state can "innovate" to address lingering injustices, foster shared citizenship, and build a more equitable future?

This could mean:

• Creative Reparations: Beyond traditional land or monetary compensation, innovative programs in education, cultural preservation, economic development, or shared governance for marginalized communities.
• Restorative Justice Initiatives: Fostering dialogue, truth commissions, and shared memory projects that acknowledge diverse narratives without necessarily resolving all historical disputes.
• Proactive Policies of Equity: Implementing new laws and social programs that actively work to close socio-economic gaps, ensure full equality for all citizens, and protect minority rights, moving beyond mere non-discrimination to active inclusion.
• Bold Diplomatic Initiatives: Seeking new, creative pathways for peace and coexistence with Palestinian neighbors that transcend traditional frameworks and challenge ingrained assumptions.

The "innovation" clause suggests that the pursuit of justice is not static; it requires dynamic, forward-thinking solutions when conventional methods are exhausted. It calls for a civic imagination, a willingness to go beyond the letter of the law to embody its spirit, and a commitment to voluntary acts of repair that constantly push the boundaries of what is possible.

Insight 3: The Space Between – Reflection and Reorientation

The debates among the commentators, particularly regarding the saying of "Ashrei" or a brief pause between the first (current) and second (make-up) prayers, offer a vital civic lesson. The Turei Zahav explains "Ashrei" as a moment "to stand in every prayer from a place of Torah" – a reflection on divine attributes and a re-centering before continuing. The Magen Avraham and Ba'er Hetev discuss the prohibition of eating and the need for semichat geulah l'tefillah (connecting redemption to prayer) by praying the second Amidah immediately after the first, yet still debating the appropriate "pause" for Tachanun or Ashrei.

This "space between" the obligation and its make-up, or between two consecutive obligations, symbolizes the critical need for reflection, deliberation, and reorientation in national life. In a modern democracy like Israel, this translates to:

• Robust Public Discourse: Creating and protecting spaces for candid, often uncomfortable, dialogue about national challenges, historical narratives, and competing values. This is the "Ashrei" moment of public life, where core principles are revisited.
• Self-Correction Mechanisms: Establishing strong democratic institutions, independent media, and a vibrant civil society that can critically assess government actions, challenge policies, and advocate for change.
• Empathy and Perspective-Taking: Encouraging citizens to engage with narratives different from their own, to understand the "extenuating circumstances" of others, and to recognize the impact of national actions on all communities.

The Halakhic discussions about precise timing and placement of prayers and intervening passages reflect a deep concern for both continuity and intentionality. For Israel, this means not rushing through complex issues, but taking the necessary "pauses" for ethical deliberation, ensuring that its actions are not just efficient but also just, and that the path to a better future is constantly informed by a mindful engagement with its past and present responsibilities. This civic reading demands that Israel, as a state, continuously strives not only for security and prosperity but also for moral excellence, leveraging its unique historical and religious heritage to innovate pathways toward a more just and inclusive society.

Civic Move

Action 1: "The Inter-Prayer Dialogue Project: Bridging Divides through Shared Reflection"

Drawing inspiration from the Halakhic concept of Tashlumin and the commentaries' emphasis on "Ashrei" as a moment of reflection between prayers, this project aims to create structured, facilitated dialogue spaces within Israel and among Diaspora Jews concerning the complex "missed prayers" of the Zionist project. The goal is to move beyond entrenched narratives, acknowledge diverse perspectives, and foster empathy, ultimately identifying pathways for "innovative nedavah"—voluntary, constructive action—where direct historical "make-up" is impossible.

Goal

To create a sustained, multi-layered dialogue framework that allows individuals from diverse backgrounds (e.g., Israeli Jews and Palestinian citizens, religious and secular Israelis, Diaspora Jews with differing views on Israel) to engage candidly with historical and contemporary challenges facing Israel, fostering mutual understanding and inspiring concrete, localized acts of repair and reconciliation.

Steps

1. Identify "Missed Prayers" and "Extenuating Circumstances":

   • Phase 1: Deep Historical Dive (The "Missed Prayer"): Participants will be guided to identify specific historical or ongoing issues within Israeli society or the Israeli-Palestinian conflict that represent "missed opportunities" for justice, equality, or understanding. Examples might include the narratives surrounding 1948 (Nakba/War of Independence), the treatment of Mizrahi immigrants, the ongoing occupation, socio-economic disparities between Jewish and Arab citizens, or tensions between religious and secular communities. This involves studying primary source documents, historical accounts, and personal testimonies from multiple perspectives.
   • Phase 2: Contextualizing "Extenuating Circumstances": For each identified "missed prayer," participants will delve into the "extenuating circumstances" that shaped the historical actors' choices. This involves understanding the pressures, fears, and perceived necessities of the time, without excusing actions. The aim is to build a nuanced understanding of complexity rather than assigning simplistic blame.

2. Form "Dialogue Pairs/Trios" and Cohorts:

   • Participants will be carefully paired or grouped (3-5 people) to ensure diverse representation (e.g., an Israeli Jew and a Palestinian citizen of Israel; an Orthodox Israeli and a secular Israeli; an American Jew and an Israeli).
   • These smaller groups will be part of larger cohorts (15-20 people) for shared learning and community building.

3. Facilitated "Ashrei" Moments: Structured Reflection and Deep Listening:

   • Each dialogue session will begin and end with a "facilitated 'Ashrei' moment"—a guided period of reflection, inspired by the commentaries' discussions of "Ashrei" between prayers. This isn't necessarily saying Psalm 145, but creating a sacred space for introspection.
   • Narrative Sharing: Participants will share personal stories and family histories related to the "missed prayer" topic, focusing on lived experience rather than political argument. The emphasis is on deep listening (hakshava) without interruption or immediate critique.
   • Text Study: Each session will incorporate a relevant text for study and reflection – perhaps a poem by Mahmoud Darwish or Yehuda Amichai, an excerpt from the Declaration of Independence, a historical account from both Israeli and Palestinian perspectives, or a religious text on justice. This provides a shared anchor for discussion, mirroring the Turei Zahav's idea of standing "from a place of Torah."
   • Guided Inquiry: Trained facilitators will guide discussions, encouraging participants to explore their own assumptions, biases, and emotional responses, while maintaining a respectful and empathetic environment.

4. Identifying "Innovative Nedavah": From Understanding to Action:

   • Collaborative Brainstorming: After a series of dialogue sessions focused on understanding and empathy, cohorts will transition to identifying potential "innovative nedavah" projects. These are voluntary actions that go beyond what is legally or politically required, aiming to create something "new" in response to identified "missed prayers" where direct make-up is not possible.
   • Project Incubation: Small groups will develop concrete, local, community-based projects that address aspects of the "missed prayers." Examples might include:
     • Shared Memory Initiatives: Developing bilingual historical walking tours in mixed cities, creating joint digital archives of personal narratives, or co-hosting cultural events that acknowledge diverse historical experiences.
     • Civic Engagement & Advocacy: Launching joint advocacy campaigns for equitable resource allocation in underserved communities, or developing educational materials for schools that incorporate multiple narratives.
     • Community Building: Establishing inter-community youth sports leagues, shared environmental cleanup projects, or professional networks that bridge divides.
   • Seed Funding & Mentorship: The project will seek philanthropic support to provide seed funding for promising "innovative nedavah" initiatives, along with mentorship from experienced community organizers and peacebuilders.

Potential Partners

• Academic Institutions: Universities (Hebrew University, Tel Aviv University, Birzeit University, Al-Quds University) for research, historical expertise, and academic rigor.
• NGOs & Civil Society Organizations: Organizations like the Abraham Initiatives, Hand in Hand: Center for Jewish-Arab Education in Israel, Combatants for Peace, Parents Circle - Families Forum, Givat Haviva, Neve Shalom/Wahat al-Salam, Sikkuy-Aufoq, and various local community centers with experience in shared living and dialogue.
• Religious Leadership: Rabbis, Imams, and Christian clergy who can lend moral authority and contextualize the "Ashrei" and nedavah concepts within their respective traditions.
• Foundations & Philanthropic Organizations: For funding and long-term sustainability.

Examples of Successful Similar Initiatives (to learn from)

• Hand in Hand Schools: Bilingual, bicultural schools in Israel where Jewish and Arab children learn together, actively fostering shared identity and mutual respect. This is a powerful example of "innovation" in education.
• The Abraham Initiatives' Shared Society Programs: Projects focused on advancing equality and integration for Arab citizens of Israel, including municipal partnerships and leadership development.
• Combatants for Peace: An organization of former Israeli soldiers and Palestinian fighters who now work together nonviolently for peace, embodying a personal "innovative nedavah" on a profound scale.
• Parents Circle - Families Forum: A group of bereaved Israeli and Palestinian families who lost loved ones to the conflict, now advocating for reconciliation. Their work on shared memory and empathy is a vital "Ashrei" moment for many.

Action 2: "The National Accountability & Innovation Fund for Shared Futures"

This initiative proposes the establishment of a dedicated national fund, inspired by the Halakhic obligation to make amends and the imperative for "innovation" when direct make-up is not possible. The fund would support projects that explicitly address historical and ongoing social injustices, foster reconciliation, and build a more equitable shared future for all inhabitants of Israel, particularly where existing mechanisms for redress are insufficient or where "intentional omissions" require transformative solutions.

Goal

To create a transparent, state-supported, and publicly accountable mechanism for identifying and funding projects that represent "innovative nedavah" in the context of national repair, focusing on initiatives that promote justice, reconciliation, and shared civic life among all communities in Israel, especially those that have experienced historical marginalization or injustice.

Steps

1. Legislative Mandate and Bipartisan Support:

   • Phase 1: Drafting Legislation: Work with Knesset members across the political spectrum to draft legislation establishing the "National Accountability & Innovation Fund for Shared Futures." The legislation would define the fund's mandate, governance structure, funding sources, and criteria for project selection.
   • Phase 2: Public Education and Advocacy: Launch a public awareness campaign to build broad societal support for the fund, emphasizing the importance of national accountability, the ethical imperative for repair, and the potential for "innovation" to strengthen Israeli society. Frame it as a pro-Israel initiative aimed at enhancing the nation's moral standing and internal cohesion.

2. Establish an Independent Oversight Committee:

   • Diverse Representation: Appoint a committee comprising highly respected individuals from diverse backgrounds: legal experts, historians (Jewish and Palestinian), community leaders, social justice advocates, academics, and representatives from civil society organizations. This committee would ensure transparency, impartiality, and broad societal ownership.
   • Mandate: The committee would be responsible for setting detailed funding priorities, evaluating project proposals, ensuring financial accountability, and publicly reporting on the fund's impact.

3. Secure Sustainable Funding Sources:

   • Government Allocation: Advocate for a dedicated annual allocation from the national budget, signaling the state's commitment to this initiative.
   • Philanthropic Matching: Seek matching funds from international and domestic philanthropic organizations interested in supporting reconciliation, peacebuilding, and social justice in Israel.
   • Voluntary Contributions: Explore mechanisms for individual citizens to contribute voluntarily, perhaps through tax-deductible donations, reinforcing the concept of nedavah (voluntary offering) on a national scale. This could even include a symbolic "make-up" contribution option on tax forms, allowing citizens to participate in this collective act of repair.

4. Call for Proposals and Project Selection:

   • Targeted Calls: Issue regular calls for proposals, inviting organizations, community groups, and academic institutions to submit projects aligned with the fund's mandate. Priorities could include:
     • Historical Documentation & Education: Projects that support multi-narrative historical research, oral history initiatives, and educational materials that present diverse perspectives on events like 1948 or the experience of various immigrant groups.
     • Restorative Justice & Reconciliation: Programs that facilitate dialogue between victims and perpetrators (where appropriate), support truth-telling initiatives, and promote inter-community healing processes.
     • Socio-Economic Equity: Initiatives aimed at closing gaps in education, healthcare, infrastructure, and economic opportunity for marginalized communities (e.g., Arab citizens, Bedouin communities, Ethiopian Israelis, Haredi communities).
     • Cultural Preservation & Identity: Projects that support the preservation and celebration of diverse cultural heritages within Israel, fostering a sense of shared belonging while respecting distinct identities.
     • Environmental Justice: Joint Jewish-Arab environmental projects that address shared ecological challenges and promote cooperation.
   • Evaluation Criteria: Projects would be evaluated on their potential for impact, sustainability, community engagement, innovation, and their explicit contribution to justice and reconciliation.

5. Impact Measurement and Public Reporting:

   • Implement robust monitoring and evaluation frameworks to track the impact of funded projects.
   • Publish annual reports detailing the fund's activities, expenditures, and outcomes, ensuring full transparency and accountability to the public. These reports would also serve as a national "Ashrei" moment, encouraging ongoing reflection and learning.

This fund, in essence, would institutionalize the Halakhic principle of "innovate something new" into the civic fabric of Israel. It acknowledges that while past wrongs cannot be entirely undone, and some "make-up prayers" are impossible in their original form, the imperative for justice and repair remains. By collectively investing in "innovative nedavah," Israel can demonstrate a profound commitment to its founding ideals, strengthen its social cohesion, and continuously strive to be a light unto the nations, not despite its complexities, but through its courageous engagement with them.

Takeaway

The ancient laws of Tashlumin offer us a timeless lens through which to view the ongoing journey of Zionism and the State of Israel. They remind us that human endeavors, even the most noble, are prone to error, shaped by circumstance, and sometimes marred by intentional omissions. Yet, the Halakha, in its profound wisdom and compassion, does not leave us without a path forward. It insists on accountability, providing mechanisms for repair even as it acknowledges the gravity of deliberate transgression. Most powerfully, it illuminates the transformative potential of nedavah—voluntary, innovative action—when direct make-up is impossible. For Israel, this is a call to continuous introspection, to a candid reckoning with its past, and to a hopeful embrace of creative solutions. It challenges us to build a future where justice is not merely an aspiration, but a living, breathing reality, constantly nurtured by a strong spine of ethical commitment and an open heart of empathy for all. The work of building a just society is a perpetual "prayer," and even when we falter, the possibility of make-up, and especially of innovative repair, endures.