According to “Ethics of Our Fathers”, there are two types of disputes. “A dispute for the sake of heaven will end up existing” – that is, a matter-of-fact dispute, aiming to reach the truth, will harbor content that will be relevant even after it’s decided. On the other hand, a dispute not for the sake of heaven is personal, becoming irrelevant once decided. Simply put: arguing is important, as long as the goal is not just to clash.

A concept coined by Rabbi Soloveitchik to illustrate the bond between Jews worldwide. The covenant of destiny is the sense of brotherhood forged by persecution throughout history. Simply put, what connects us is the desire of our enemies to destroy us. The covenant of destiny, on the other hand, is belonging to the destiny of the Jewish people, as an exemplary society, a light onto other nations.

Social media has a destructive effect causing the collapse of trust. Networks imprison us in echo chambers; algorithms expose us only to content and opinions of people that are similar to us. The result is that each person is exposed to a different version of reality. Without basic agreement on what reality is and what the facts are, it is not possible to have a social discourse.

In a diverse society like Israel’s, the key to social unity is a covenant of the masses from all sectors, including those with opposite worldviews. The condition is to manage the fundamental tensions of Israeli society: a Jewish and democratic state, advancement alongside deep connection to tradition, individual freedoms alongside concern for the common good.

There are two types of polarization. Ideological polarization is disagreement on substantive disputes. In contrast, emotional polarization is when we attribute negative character traits to those who think politically differently from us. In Israel, ideological polarization has decreased in recent years – most Israelis agree on most things. But the emotional polarization has actually increased. Simply put: Israelis agree more and hate more.

A principle of “politics of hospitality” which assumes that to deal with the challenges of Israeli society, politics must take into account the changing demographic, technological and economic realities, and offer long-term, professional and practical plans.

This principle within the “Politics of Hospitality” which states that the only way to reach solutions to complex and difficult problems is to formulate decisions through broad consensus while making innovative alliances between the various sectors of Israeli society.

A principle of “Politics of Hospitality”, which states that each group understands that there are groups with different values. To to live together, everyone must compromise on some of their absolute ideals, to achieve the ideal of ideals: the unity of Israel.

Imbedded within the politics of hospitality that assumes that the role of politics is to bring about solutions to problems that will lead to the prosperity of Israel for the benefit of all its citizens, and not to victories that will subdue citizens and populations in the country.

The moderate Israeli “center of gravity” consists of the majority of citizens with solid ideological positions who want a common society with those holding different views. Until 30 years ago, the Israeli center of gravity was also the political majority. Following the collapse of trust in Israeli society, this center of gravity has collapsed, and political power is held by extremists.

Israel’s success was built on and still depends on its human capital. The cultural, economic, social and security growth of the country rely on our ability to produce an excellent education system that gives expression to individuals, groups and the values ​​of the nation, society and country. We aim to be the world’s leading nation in education within 10 years.

A historical phenomenon common to many countries: they experience a social crisis in the fourth quarter of their existence (in the years 75-100). Countries, which arose against a background of adversity and out of a common goal, begin to prosper. Precisely in times of abundance, and in the absence of an external enemy, the various groups in society find it difficult to compromise among themselves. Jewish sovereignty was destroyed twice in the fourth quarter, and another 30 countries in history reached civil war during this period.

This metaphor describes change to the political system – from politics of submission to promoting solutions through broad agreement. The concept was inspired by Rabbi Yitzhak Shuraki, and includes two principles: first, bring in as many people as possible by finding common anchors; second, everyone sometimes is the host and sometimes is the guest.

Politics is a matter of supply and demand. If we organize into a large cross-sector Israeli base, demanding a politics of hospitality and not polarization, the political system will align with our political power – making us part of the solution and making politics serve a common vision and promote solutions for the benefit of all.

When we criticize the political system, it’s important to remember that we, the citizens, are the most important political players. Each and every one of us can influence and change reality. Currently, we encourage politicians to polarize, divide and break trust. Until we change the incentives from polarization to hospitality (hachnasat orchim), we are part of the problem.