Moses and the Israelites - Day 6

Good evening, everyone. It's nice to see your lovely faces here again. So good to see you all. I'll start sharing my screen and we'll carry on from where we were yesterday. We were looking at law yesterday and will continue looking at this. As I said, a lot of this is to do with community building, but not only community building; it's also about nation building as well. So we saw about law. How does law function? Part of it is to do with boundary maintenance. I'll just read this verse here. We talked about the Sabbath twice when they came out of Egypt, how serious it was, and then one of the Ten Commandments. God says there, 'For you to observe the Sabbath, for it is holy to you.' In other words, not only holy for God, it's holy for you. This is a day which God set aside for the people of Israel. He set this aside for them to be able to build families, to develop, and to rest. It's a gift that God gave to the people of Israel. Therefore, you'd observe the Sabbath, for it is holy to you. It should be loved and respected in that kind of way as an incredible joy. Then it says, 'Everyone who profanes it shall surely be put to death, for whoever does any work in it, that person shall be cut off from among his people.' Now, while the sons of Israel were in the wilderness, they found a man gathering wood on the Sabbath day. It obviously didn't happen often; they found one man gathering wood on the Sabbath day, and it was very shocking for them. Those who found him brought him to Moses and Aaron and to all the congregation, and they put him in custody because it had not been declared what should be done to him. Then the Lord said to Moses, 'The man shall surely be put to death.' All the congregation stoned him with stones outside the camp. So all the congregation brought him outside the camp and stoned him to death with stones, just as the Lord had commanded Moses. People usually think, 'Oh, what a terrible thing! How cruel God is! How nasty God is!' But the main point here is to understand what is really going on here. It's all about boundary maintenance. If anybody here has ever been a teacher in a school, like I have, then one of the things that's really important, or just bringing up children, is to have very clear boundaries. Not only to have clear boundaries, but there have to be clear consequences for people who break those boundaries. If a teacher stands in the classroom and says, 'Anyone who does this, that, and the other will get detention or I'll phone their parents,' you'll always find one child will do it because they're always pushing the boundaries, testing the teacher to see if the teacher will actually do what they say they will do. If someone breaks the rule and the teacher doesn't actually do what they said they would do, then first of all, the teacher loses credibility, and at the same time, there ends up a breakdown of discipline. Then, one by one, everyone starts breaking that same rule, and the classroom becomes disordered. You get a breakdown in order, and when you have a breakdown in order, you don't have a learning environment in the classroom. That's very hard or almost impossible for a teacher to teach or for a student to study. What's necessary then is the establishment of boundaries that are clearly established, with consequences that follow automatically from it. The teacher punishes a child not because the teacher's angry; it's nothing personal. It's just, 'Okay, this was the rule. We all agreed on the rule. Everybody understood very clearly what the consequences were going to be. You broke the rule; everybody knows that. As a result of that, you're going to have detention or I'm going to phone your parents and tell them what you did.' If a teacher does this, it becomes very clear, and anyone else who thinks about breaking that rule will realize there are consequences that will follow straight away, and that acts as a deterrent. It deters people from doing that. All you need is one person to do it and for that rule to be enforced, and then everyone will say, 'Okay, I'm not going to do it.' Generally speaking, people won't do it because of acts of deterrence. But if, on the other hand, the teacher doesn't enforce that rule and things start to get rather disorderly, then the teacher thinks, 'Well, I better enforce that rule now.' The obvious accusation comes: 'That's not fair! So-and-so did it; you didn't punish him. Why should you punish me?' Then it becomes a whole issue about fairness and justice. People lose respect for the teacher who doesn't behave fairly. For children, one of the most important things at school is that they want their teachers not just to be good teachers in the sense of being able to teach and communicate the information well, but also they want their teacher to be fair. They may not like the teacher, but they want the teacher to be fair and not to have favourites. What's going on here is basically the same thing. It says here, 'Anyone who does that should be put to death.' Somebody did it, and then the question is, 'What should we do with this person?' It was decided that the punishment, which is announced here, would be done. We only read about this happening once because it's not that people went around regularly disobeying the Sabbath; it's just that somebody did it, and then the rule was enforced to everybody. They knew this is a really serious commandment, and this commandment is going to be enforced. It's been enforced for our benefit so we can have the opportunity to spend time at home, having fun with our family, worshipping God, singing songs, having nice meals together, resting, and chilling out. That's the purpose of that. We don't want people to start drifting into working seven days a week. With that comes extra stress, families not being together because one or both parents are always out working, and then you get family breakdown. When parents aren't around, etc., etc. So I decided that's the way it is. This is again a very important rule for all community building. In any country, if you have a clear rule, a law that a parliament passes, then it's really important that law should be enforced. If it's not, then the law falls into disrepute, and that is a serious problem. But also, the law has to be enforced equally and equitably to everybody. There can't be anybody who's above the law; that's also wrong and unjust. So that's what's going on here. It's a basic principle, and it looks like, 'Oh, that's really harsh,' but one has to really understand what's going on here. This is the basic principle that's been established: these are the rules, these are the consequences that will follow from it, and when you start doing that, everyone knows where they stand. That's really important. Everyone knows where they stand because people start pushing up against the boundaries in school and society. When the boundaries are clear, everyone feels much more safe and secure, and they feel this is fair; this is just. One rule applies to everybody. Anyway, I'll come back to these sorts of things a little bit more. Finally, Moses then gets the law. The Lord said to Moses, 'Come up to me on the mountain and stay here, and I'll give you the tablets of stone with the law and the commands I've written for their instruction.' There are all the laws, the commands, and there's also a lot of oral discussion that went with it, according to the rabbis, like an oral Torah. Moses asked God, 'Okay, is it interesting law? How is it to be interpreted? How is it to be applied?' There's a lot of oral conversation going on as well, which is passed on by Moses to the elders. They knew how to apply the law in particular cases. On the seventh day, he called Moses, and there he is getting the tablets. Anyway, as you know, I forgot to mention that he fasted for 40 days. While he's fasting for 40 days, all the people are left down below. Moses leaves Aaron and Hur in charge of the community to lead and run things while he's away. He's been up on Mount Sinai for 40 days and 40 nights, and everybody knows, first of all, he's an old man; he's 80 years old. Secondly, he didn't take much food with him in his lunchbox or rucksack. Thirdly, everybody knew there were no shops up on Mount Sinai or any takeaway restaurants. They're all wondering, 'Where is he going to get his food from? He's been away for 40 days and 40 nights. How is it possible that he's still alive?' People started to get worried and disturbed, wondering, 'Who's going to lead us now? Who's going to take responsibility and guide us?' They approached Aaron and Hur and said, 'Do something! Make gods for us who will lead us, for that Moses, the man who got us out of Egypt, who knows what's happened to him.' They're not really looking for a substitute for God; they're more looking for a substitute for Moses, someone who could lead them and guide them. Then it says Aaron took the gold from their hands and cast it in the form of a calf, shaping it with an engraving tool. You might wonder why Aaron did that. After this event, when Moses leaves Hur in charge with Aaron, we never hear of Hur again. If you remember, when they were fighting the Amalekites, it was Aaron and Hur who held up Moses' arms while Joshua led the army. We never hear about Hur anymore. The understanding of the tradition is that when they came to Moses and Aaron, demanding they should build a golden calf, Hur said, 'No, that's terrible! We mustn't do that!' He tried to order them not to do that, and the people, according to tradition, got angry and upset, and Hur was killed. They then approached Aaron, who had to think to himself, 'What am I going to do in this situation? If I say no like Hur did, they're just going to kill me. Let's just make things even worse.' Aaron thought, 'Moses has been away quite a long time; he's been away 38 days, and I think he was only going for 40 days.' Aaron thought, 'Okay, let's see if I can delay it.' He said to the people, 'Look, okay, I'll make something for you, but first of all, you have to go and bring me some material. Go and ask all your wives, daughters, and sisters to bring gold.' Aaron thought, 'There's no way they're going to give up all their gold earrings, bracelets, and rings.' Surprisingly enough, they went, and all the women gave up their jewelry and brought all the gold to Aaron. Aaron thought, 'Okay, I better do something with this.' He molded it and cast it in the form of a calf, and then he said to the Israelites, 'Okay, we'll wait another day, and then the day after that, tomorrow or the day after tomorrow, we'll have a festival.' Aaron was trying to delay and put off the Israelites until Moses comes back and sorts them out because he knew they would respect Moses. Up on Mount Sinai, God notices what's going on. It's interesting just to follow the commentary. In the Bible, we get these remarkable conversations between Abraham and God over the destruction of Sodom and Gomorrah. Then we have remarkable conversations between God and Moses. Later on, a few weeks from now, we'll look at some of the other conversations between God and the prophets. God spoke to Moses and said, 'Go, get down there! In other words, you shouldn't be here with me; you should be down there leading the people.' Let's see what he says: 'Your people, whom you brought up out of the land of Egypt, have fallen to pieces in no time at all. They've turned away from the way I commanded them. They've made a molten calf and worshipped it. They sacrificed to it and said,

Moses speaks to God, reminding Him that the Israelites are His people, not Moses's. He questions why God would bring them out of Egypt only to destroy them in the desert, suggesting that such an act would tarnish God's reputation as a just and loving deity. Moses argues that God made a promise to Abraham, Isaac, and Jacob, and that He must uphold that promise. This confrontation shows Moses's courage and his deep concern for God's honour, as he challenges God to reconsider His anger and the consequences of His actions.

Reflecting on Moses's initial reluctance to lead the Israelites, we see that he lacked confidence and felt disconnected from the people. God needed Moses to grow and transform into a leader capable of guiding the Israelites. Just as God tested Abraham, He was also challenging Moses to step out of his comfort zone. When God offered to destroy the Israelites and create a new nation from Moses, He was testing Moses's character and leadership qualities. Moses had to choose between accepting an easy path or taking responsibility for the people he had led out of Egypt.

The biblical tradition emphasises the importance of choice and responsibility. Moses's challenge to God mirrors Abraham's earlier challenges, highlighting the expectation that leaders must advocate for justice and fairness. Leaders are called to defend their people, even when they falter, rather than simply passing on anger from above. Jethro's advice to Moses reinforces this principle: he must represent the people before God, ensuring their voices are heard and their needs are met.

After calming God, Moses descended the mountain to find the Israelites dancing around a golden calf. His anger burned, leading him to throw down the tablets of the Ten Commandments, breaking them. This act raises questions about whether Moses lost his temper or was genuinely expressing his anger. Reflecting on personal experiences, the speaker shares a story of losing control in frustration, illustrating that such actions often do not resolve underlying issues and can lead to further problems.

Moses's response to the chaos among the Israelites was to instruct the Levites to take drastic action. While this may seem harsh, it was necessary to restore order. The breakdown of societal norms can lead to violence and destruction, as seen in contemporary examples of riots. Leaders must establish and maintain order, even if it requires difficult decisions. The Levites were tasked with enforcing consequences to prevent further chaos, demonstrating the need for justice and accountability within the community.

The command to kill three thousand people may appear extreme, but it was a measure to prevent greater disorder. Moses's instruction was not to show favouritism but to ensure that justice was applied equally. This principle of fairness is crucial in leadership, as it establishes trust and respect within the community. The reality is that without order, the entire group could have faced dire consequences, potentially leading to their demise in the wilderness. Thus, the actions taken were aimed at preserving the community's survival and integrity.

Moses faced a challenging situation with the people who had sinned greatly by creating a golden calf. They were looking for a guide, someone to lead them in the absence of Moses, who had gone up the mountain. In a moment of desperation, they asked Aaron to make an oracle for them. Aaron, instead of taking responsibility, claimed that he simply threw the gold into the fire and the calf appeared. This reflects a lack of true leadership on his part, as he was more focused on compromise than on guiding the people like Moses did.

The next day, Moses confronted the people about their sin and expressed his intention to seek atonement for them. He returned to God, pleading for forgiveness on their behalf. Moses even offered to have his name blotted out of God's book if the people were not forgiven. This act of self-sacrifice highlights the depth of Moses' leadership, as he was willing to risk his own standing with God for the sake of his people. In a similar vein, Jesus also put his life on the line for humanity, exemplifying true leadership through selflessness.

God responded to Moses, agreeing not to blot out the people but indicating that He would not accompany them on their journey. Instead, He would send an angel to lead them, as they were a stiff-necked people. Moses, however, was not satisfied with this arrangement. He insisted that if God's presence did not go with them, they should not leave. He understood that the presence of God was what distinguished them from other nations, and he wanted a direct relationship with God rather than relying on an angel.

Moses' conversations with God were profound, as he sought to understand God's nature. When Moses asked to see God's glory, God revealed His character as merciful and gracious, slow to anger, and abounding in steadfast love. However, God also stated that no one could see His face and live, indicating the mystery and holiness of His being. This moment illustrates the complexity of God's nature, as He balances mercy with justice, and it highlights the limitations of human understanding in grasping the fullness of God.

God instructed Moses to cut two new tablets of stone and promised to engrave the words from the first tablets upon them. This act symbolised a renewal of the covenant. As God passed before Moses, He proclaimed His attributes, emphasising His mercy and faithfulness while also acknowledging the consequences of sin. This duality in God's character—His readiness to forgive and His commitment to justice—was crucial for the people of Israel to understand as they navigated their relationship with Him.

The concept of generational consequences was also addressed, where God stated that He would visit the iniquity of the fathers upon the children to the third and fourth generation. This does not imply a vengeful God but rather highlights the impact of sin on future generations. However, God's mercy extends to thousands of generations for those who repent. This reflects a God who desires reconciliation and forgiveness, emphasising the importance of personal accountability and the potential for redemption.

If a family does not change its ways, the children often turn out to be quite violent themselves. Criminality is frequently passed down through families, as seen in organised crime networks like the mafia. These groups are based on familial ties, where one criminal ancestor teaches their children to engage in violence, robbery, and other criminal activities. This pattern leads to suffering, and it is evident that God will punish those who perpetuate such behaviour. God presents Himself as a God of love and compassion, but also of justice, and these two aspects coexist throughout the Hebrew Bible. We discussed this previously, noting that God chose Abraham to act justly, which encompasses not only the application of law but also charity and compassion for the poor. Both justice and compassion are essential and interconnected.

The question arises: who are the guilty? God holds the people of Israel to a higher standard due to their special calling. The prophet Amos conveys God's message, reminding the Israelites that they have sinned repeatedly, and for this, they will be punished. God condemns actions such as selling honest people into slavery, trampling the weak, and engaging in sexual immorality. These behaviours profane God's holy name, and God expresses His displeasure at the mistreatment of the powerless. When discussing God's punishment, it is crucial to understand that it is directed at those who behave unjustly and unfairly, violating the rights of others.

The role of religion in society is significant, as explored by Ara Norenzian in his book, 'Big Gods: How Religion Transformed Cooperation and Conflict.' He argues that a world without divine justice leads to increased resentment, punishment, and crime, along with diminished public spirit and forgiveness, even among believers. This suggests that the belief in divine justice fosters forgiveness, while disbelief in such justice breeds resentment and a desire for personal retribution. If individuals believe that God will not punish wrongdoers, they may feel compelled to take matters into their own hands, leading to a cycle of vengeance.

This counterintuitive truth highlights the wisdom of the Torah in fostering a humane and compassionate society. Many people assume that God should forgive unconditionally and that there should be no punishment for wrongdoing. However, societies that embrace this view often struggle with justice, as they feel compelled to enforce their own sense of fairness. Boundaries and rules are essential for maintaining freedom within a society, and predictable consequences are necessary for people to understand their standing within the law. This is not about retribution or revenge; it is about ensuring fairness and justice.

Michael Ignatieff, a prominent Canadian politician and scholar, noted that the desire for revenge is a significant obstacle to reconciliation. This desire can persist for generations, as individuals and communities feel compelled to honour the memory of those who have suffered. Revenge is often viewed as a low and unworthy emotion, yet it serves as a powerful moral force, compelling individuals to act in ways they believe honour their ancestors. This cycle of violence can be seen in ongoing conflicts, such as those between Armenia and Azerbaijan or Japan and Korea, where the desire for revenge complicates reconciliation efforts.

Miroslav Volf, a Croatian Protestant theologian, reflects on the necessity of a God of justice in a world rife with violence. He argues that the practice of non-violence requires a belief in divine vengeance, a thesis that may be unpopular among Western theologians who favour a more comfortable, forgiving view of God. Volf challenges the notion that one can advocate for non-retaliation without acknowledging the realities of violence and suffering. He posits that the concept of a loving God must also encompass justice, particularly in contexts where individuals have experienced profound trauma and loss.

In the context of the Israelites entering Canaan, God speaks through Moses, declaring His role as a God of compassion and justice. He instructs the Israelites to celebrate His vengeance against their enemies, which may seem bloodthirsty to some. However, this portrayal of God is consistent with how He presents Himself in the scriptures. Vengeance is not a human prerogative; it belongs to God alone. This understanding allows individuals to relinquish their desire for revenge, trusting that God will address injustices. By doing so, they can focus on their lives without perpetuating cycles of hatred and violence, knowing that God will ultimately bring justice to those who have committed terrible acts.

The way they will receive justice means they will get their just desserts, which means I don't need to punish those people on behalf of my ancestors. This possibility allows us to put an end to feuding and the violence that goes on from generation to generation. We can see this in our own country, in Europe, America, and all over the world, where tribal violence persists because people think they have to carry out vengeance. However, when vengeance is taken away from human calculation, it is God who is entitled to exercise it. God is the judge of the world and will ensure justice is done, so we need not worry about it.

So how does this work for Jews? This is something that Jonathan Sacks commented upon. When we look back at the way the Jewish people have suffered for thousands of years, one might wonder if they want to get revenge against those who have mistreated them, unjustly massacred them, and so on. Sacks noted that Jews in the Middle Ages were accused of heinous acts, such as killing Christian children to drink their blood, a baseless accusation that first emerged in England, known as the blood libel. They were also accused of poisoning wells and desecrating the host, which is the wafer or bread Christians take for communion. Just as Jews are sometimes blamed for spreading COVID-19, they were murdered en masse in the name of the God of love, in the name of Jesus. For Jews, the name of Jesus is a very painful reminder of all that was done to them in His name.

They appeal to God's vengeance, praying for punishment upon those who have wronged them, which is a plea for God's justice. However, Jews rarely sought vengeance themselves; they leave that to God. There is a justice we will not see until the end of days, and in the meantime, it is sufficient to live a firm life and seek the right to be true to one's faith without fear. The search for perfect justice is not for us here and now. As Moses taught the Israelites in the great song he sang at the end of his life, faith demands we leave justice to God, who alone knows the human heart and what is just in a world of conflicting claims. He will establish perfect justice at a time and in a way of His choosing, not ours.

I can see on my screen that Emiko will understand what her father-in-law was doing when he reflected on his experience of having his whole family burnt alive in a synagogue by the Nazis. He managed to escape and is a wonderful person, showing no trace of bitterness or desire for revenge. He leaves that to God. God reveals Himself to Moses in a surprising way, saying, 'The Lord your God is the God of gods, the Lord of lords, the great, almighty, and all-inspiring God.' Moses is declaring that the God of Israel is the God of gods, the creator of the universe, almighty and all-powerful, in charge of all kings, showing no favoritism and accepting no bribe because He is just. You cannot bribe God; He is a fair and just God who upholds the cause of the orphan and widow and loves the stranger, giving them food and clothing.

It is interesting that the God of gods cares about the life of an orphan, a widow, and a stranger. He does not say He is the God of gods who hangs out in palaces or favours the rich and powerful. Instead, He is a God who cares about those who are powerless and treated unfairly. Moses conveys that if you want to be like God, you should also uphold the cause of the orphan and widow, seek justice for the powerless, and love the stranger, the foreigner, the refugee, and the alien, providing them with clothing and food. From Isaiah, we hear the same sentiment: 'This is what the Most High and Exalted One says, He who lives forever, whose name is holy: I live in a high and holy place, but also with the one who is contrite and lowly in spirit, to revive the spirit of the lowly and to revive the heart of the contrite.'

God, who is very high and exalted, is concerned about those who are humble. He loves those who are lowly in spirit and wants to encourage them, to revive their hearts. This is fascinating; the Almighty God who created the heavens and the earth speaks only of His care for those in need. He never mentions hanging out in palaces with kings or the powerful. Continuing, we remember that Moses had a conversation with God, where God initially said He would not be with them but would send an angel instead. Moses insisted that this was not good enough, as the people wanted God's presence among them. God then agreed to be present among the people.

God instructed them to make a sanctuary, a tabernacle, saying, 'Let them make for me a sanctuary, and I will dwell among them.' The language here is significant; God does not say He will dwell in the sanctuary but among the people, in their tents, families, and community. This is the essence of inviting God to dwell within the family as they share time together. God then tells the Israelites to bring Him an offering, asking for contributions from everyone whose heart moves them to give. This is not a forced contribution; it is voluntary, and as a result, many people generously donate gold, silver, cloth, and their skills to build the tabernacle.

Up until this point, the people had been complaining, as they were in a state of dependency, relying on God for everything. When something went wrong, they expected God to intervene. However, this principle illustrates that it is not what God does for us that transforms us, but what we do for God. God was giving them an opportunity to change, moving from being mere recipients of His grace and blessings to being able to give back. This transition from being recipients to creators is crucial. God, the creator of the universe, is creating space for people to give something back, allowing them to become co-creators. It is akin to how parents give their children opportunities to contribute, whether by drawing a picture or making a mud pie, and appreciating their efforts, which fosters dignity and growth.

Through building the tabernacle together, the people learn to work collaboratively. When they came out of Egypt, there were twelve tribes, each with its own identity, traditions, and customs. They were in conflict, vying for importance. God aimed to create not just twelve tribes but a unified people of Israel, fostering an identity that transcended tribal divisions. This does not mean everyone must wear the same clothes or adopt identical customs; rather, it means working together. By collaborating to build the tabernacle, they formed friendships that went beyond their tribal identities. The twelve tribes became one people, and together they built the tabernacle, creating something they could all be proud of as a community.

This concept of teamwork mirrors Father’s initiative called the Religious Youth Service, where he invited religious leaders to send their youth to participate in service projects. These young people, from diverse religious backgrounds—Jews, Christians, Muslims, Hindus, Sikhs, Buddhists, Jains—did not sit around debating their beliefs. Instead, they worked together to build schools, dig trenches, and lay bricks. Through this shared effort, they formed friendships that transcended religion, nationality, and race, creating a community identity that was not divided by these differences. It is not about changing beliefs or adopting the same way of life; it is about forming friendships and identities that go beyond these divisions. This is what Mother speaks of when she discusses the idea of a holy community. At the end of the day, does it really matter if people believe in the Trinity or not? What is most important is friendship. Father said that true love is what will unite the world, and true love is about friendship. You can be friends with people regardless of their beliefs, nationality, or race. You may disagree over theology or historical conflicts, but you can still be friends, irrespective of these differences. This journey involves moving from dependence on God to independence, taking responsibility, and ultimately interdependence. To lead is to give people a chance to contribute. The challenge for leaders is often to create opportunities for this.

A great leader is someone who gives the people on the team or in the community the chance to contribute, to be involved, and to have a stake in the project. This opportunity allows individuals to feel that they can make a difference and become co-creators, thus fostering a sense of dignity. In this sense, what God is doing is giving the people of Israel the opportunity to become co-creators, lords of creation, and to experience that dignity. As a leader, one must exercise self-restraint and allow others to take the initiative. Even if you might be able to do it better yourself, stepping back and letting others take charge is crucial.

It is important to provide opportunities for people to engage in tasks that you believe they can handle, rather than assigning them tasks that you know they cannot accomplish, which would only lead to discouragement. By stepping back and allowing them to take the initiative, you create a space for them to learn from their mistakes. This process helps them grow and develop into leaders themselves. As I mentioned earlier, Lao Tzu said that if a leader is good, people say the leader did it; if the leader is great, people say we did it ourselves.

An interesting example of this is found in the chapter about building the Ark of the Tabernacle, where Moses' name is not mentioned once. Despite being a great leader, he steps back and allows the people to take charge. He knows they are capable, having worked on building sites in Egypt, and trusts them to organise themselves. Moses provides the blueprint and plan, but it is the people who study it, form teams, and execute the project without his direct involvement. This illustrates the power of allowing capable individuals to take responsibility for their work.

When a central power, whether it be God or the state, does everything on behalf of the people, it can lead to a state of arrested development. People may complain instead of taking responsibility, sitting back rather than taking the initiative. The solution lies in encouraging people to become co-architects or co-authors, building something together. Today, we often hear complaints about the government and its role in solving problems, which reflects a lack of personal responsibility and initiative among the populace.

In many countries, people expect the government to address all issues, leading to a state of dependency. However, Sweden offers an interesting approach, where the government steps back and encourages individuals to take responsibility. This contrasts with many other countries, where government intervention prevents people from engaging in problem-solving. By fostering a culture of independence and initiative, we can empower individuals to take charge of their own lives and communities.