Last week, thousands of Jews around the world following the daily regimen of Talmud study known as daf yomi completed the tractate of Kiddushin, whose name means “betrothals,” or, more literally, “sanctifications.” Dovid Bashevkin explains the ritual—perhaps better described as a legal transaction—that is the tractate’s focus, and why the Talmud devotes so much space to it while ignoring the actual marriage ceremony almost entirely:

The very name kiddushin, the Talmud explains, derives from the term k’dushah, [sanctity]. Marriage is an act of holiness, and the source of the holiness is from the preparation, the designation, the sanctification prior to the actual marriage. . . .

The first occurrence of the word holy in the Torah is in reference to Shabbat. And the holiness of Shabbat itself is an exercise in preparation. “Whoever prepares before Shabbat, eats on Shabbat,” the Talmud reminds. Holiness means to be set apart, removed, deliberate. Profane means uncared for, careless, and messy. A commitment to holiness is a commitment to the deliberate, intentional, routinized acts that ultimately pave the way for the experience of holiness itself. Moments of spirituality, ecstasy, even intimacy, do not provide long-lasting holiness without the preparation for those experiences.

Spirituality without religious preparation will never yield a life of sustained holiness.

On Tuesday, representatives of Hamas met with their counterparts from Fatah—the faction of the Palestine Liberation Organization (PLO) once led by Yasir Arafat that now governs parts of the West Bank—in Beijing to discuss possible reconciliation. While it is unlikely that these talks will yield any more progress than the many previous rounds, they constitute a significant step in China’s increasing attempts to involve itself in the Middle East on the side of Israel’s enemies.

By contrast, writes Tuvia Gering, Taiwan has been quick and consistent in its condemnations of Hamas and Iran and its expressions of sympathy with Israel:

Support from Taipei goes beyond words. Taiwan’s appointee in Tel Aviv and de-facto ambassador, Abby Lee, has been busy aiding hostage families, adopting the most affected kibbutzim in southern Israel, and volunteering with farmers. Taiwan recently pledged more than half a million dollars to Israel for critical initiatives, including medical and communications supplies for local municipalities. This follows earlier aid from Taiwan to an organization helping Israeli soldiers and families immediately after the October 7 attack.

The reasons why are not hard to fathom:

In many ways, Taiwan sees a reflection of itself in Israel—two vibrant democracies facing threats from hostile neighbors. Both nations wield substantial economic and technological prowess, and both heavily depend on U.S. military exports and diplomacy. Taipei also sees Israel as a “role model” for what Taiwan should aspire to be, citing its unwavering determination and capabilities to defend itself.

On a deeper level, Taiwanese leaders seem to view Israel’s war with Hamas and Iran as an extension of a greater struggle between democracy and autocracy.

Gering urges Israel to reciprocate these expressions of friendship and to take into account that “China has been going above and beyond to demonize the Jewish state in international forums.” Above all, he writes, Jerusalem should “take a firmer stance against China’s support for Hamas and Iran-backed terrorism, exposing the hypocrisy and repression that underpin its vision for a new global order.”