Rabbi Lord Jonathan Sacks, the former chief rabbi of the United Kingdom, died on Saturday at the age of seventy-two. Sacks was the unusual figure who commanded respect from wide swathes of the Jewish world, and was deeply learned in Judaism’s sacred texts, the Western tradition, and contemporary social science. Although a consummate Englishman, he had an abiding appreciation for the American Founding as well as for his own country’s political traditions. He also became a widely admired public figure in Britain, able to reach far beyond Jewish circles. Earlier this year, Mosaic published an excerpt from his final book, Morality: Restoring the Common Good in Divided Times, quoted below. We have also often linked to his essays and speeches over the years; some of these can be found here.

Almost all civilizations have developed ways of consecrating marriage and the family. Historically, the strength of Jewish families was the source of the resilience of Jewish communities that allowed them to survive the enforced exiles and expulsions, the ghettos and pogroms, of a thousand years of European history. Family in Judaism is a supreme value. It’s how we celebrate our festivals and Sabbaths. A Jewish child always has a starring role at the seder table on Passover night, where we are inducted into our people’s history, and where our parents fulfill their first duty: namely, to teach children to ask questions. Strong families create adaptive communities.

More generally, marriage is fundamental to the moral enterprise because it is a supreme example of the transformation of two “I’s” into a collective “We.” It is the consecration of a commitment to care for an Other. It is the formalization of love, not as a passing passion but as a moral bond. To see what is at stake we need to understand the difference between two things that look and sound alike but actually are not: namely, contracts and covenants.

Early Friday morning, Israel attacked military installations near the Iranian cities of Isfahan and nearby Natanz, the latter being one of the hubs of the country’s nuclear program. Jerusalem is not taking credit for the attack, and none of the details are too certain, but it seems that the attack involved multiple drones, likely launched from within Iran, as well as one or more missiles fired from Syrian or Iraqi airspace. Strikes on Syrian radar systems shortly beforehand probably helped make the attack possible, and there were reportedly strikes on Iraq as well.

Iran itself is downplaying the attack, but the S-300 air-defense batteries in Isfahan appear to have been destroyed or damaged. This is a sophisticated Russian-made system positioned to protect the Natanz nuclear installation. In other words, Israel has demonstrated that Iran’s best technology can’t protect the country’s skies from the IDF. As Yossi Kuperwasser puts it, the attack, combined with the response to the assault on April 13,

clarified to the Iranians that whereas we [Israelis] are not as vulnerable as they thought, they are more vulnerable than they thought. They have difficulty hitting us, but we have no difficulty hitting them.

Nobody knows exactly how the operation was carried out. . . . It is good that a question mark hovers over . . . what exactly Israel did. Let’s keep them wondering. It is good for deniability and good for keeping the enemy uncertain.

The fact that we chose targets that were in the vicinity of a major nuclear facility but were linked to the Iranian missile and air forces was a good message. It communicated that we can reach other targets as well but, as we don’t want escalation, we chose targets nearby that were involved in the attack against Israel. I think it sends the message that if we want to, we can send a stronger message. Israel is not seeking escalation at the moment.