Youth is not chronological age but the state of growing, learning, and changing. All people must be helped to regain the condition of youth. The two principles of justice: The first guarantees the equal basic rights and liberties needed to secure the fundamental interests of free and equal citizens and to pursue a wide range of conceptions of the good. The second principle provides fair equality of educational and employment opportunities enabling all to fairly compete for powers and positions of office; and it secures for all a guaranteed minimum of the all-purpose means (including income and wealth) that individuals need to pursue their interests and to maintain their self-respect as free and equal persons. In applying the two principles of justice to the basic structure of society one takes the position of certain representative individuals and considers how the social system looks to them. The difference, for example, requires that the higher expectations of the more advantaged contribute to the prospects of the least advantaged. Or as I sometime say more lightly, social and economic inequalities must by in the interests of the representative people in all relevant social positions. The perspective of those in these situations defines a suitably general point of view. #RandolphHarris 1 of 26

 However, certainly not all social positions are relevant. For not only are there farmers, say, but dairy farmers, wheat farmers, farmers working on large tracts of land, and so on for other occupations and groups indefinitely. If we must take such a multiplicity of positions into account, we cannot have a coherent and manageable theory. Therefore we need to identify certain positions as more basic than the others and as providing an appropriate standpoint for judging the social system. Thus the choice of these positions becomes part of the theory of justice. On what principle, though, are they to be identified? We must keep in mind the fundamental problem of justice and the manner in which the two principles cope with it. The primary subject of justice, is the basic structure of society. The reason for this is that its effects are so profound and pervasive, and present from birth. This structure favours some starting places over others in the division of the benefits of social cooperation. It is these inequalities which the two principles are to regulate. Once these principles are satisfied, other inequalities are allowed to arise from human’s voluntary actions in accordance with the principle of free association. #RandolphHarris 2 of 26

Thus the relevant social positions are, so to speak, the starting places properly generalized and aggregated. By choosing these positions to specify the general point of view one follows the idea that the two principles attempt to mitigate the arbitrariness of natural contingency and social fortune. I suppose, then, that for the most part each person holds two relevant positions: that of equal citizenship and that defined by one’s place in the distribution of income and wealth. The relevant representative humans, therefore and the representative citizens and those who stand for the various levels of well-being. Since I assume that in general other positions are entered into voluntarily, we need not consider the point of view of humans in these positions in judging the basic structure. Indeed, we are to adjust the whole scheme to suit the preferences of those in the so-called starting places. In judging the social system we are to disregard our more specific interest and associations and look at our situation from the standpoint of these representative humans. Now as far as possible the basis structure should be appraised from the position of equal citizenship. This position is defined by the right and liberties required by principle of equal liberty and the principle of fair equality of opportunity. #RandolphHarris 3 of 26

When the two principles are satisfied, all are equal citizens, and so everyone holds this position. In this sense, equal citizenship defines a general point of view. The problems of adjudicating among the fundamental liberties are settled by reference to it.  Many questions of social policy can also be considered from this position. For there are matters which concern the interests of everyone and in regard to which distributive effects are immaterial or irrelevant. In these cases the principle of the common interest can be applied. According to this principle institutions are ranked by how effectively they guarantee the conditions necessary for all equally to further their sims, or by how efficiently they advance shared ends that will similarly benefit everyone. Thus reasonable regulations to maintain public order ad security, or efficient measures for public health and safety, promote the common interest in this sense. So do collective efforts for national defense in a just war. It may be suggested that maintaining public health and safety, promote the common interest in this since. So do collective efforts for national defense in a just war. It may be suggested that maintaining public health and safety or achieving victory in a just war have distributive effects: the affluent benefit more than the less affluent since the have more to lose. #RandolphHarris 4 of 26

However, if social and economic inequalities are just, these effects may be left aside and the principle of the common interest applied. The standpoint of equal citizenship is the appropriate one. The definition of representative humans for judging social and economic inequalities is less satisfactory. For one thing, taking these individuals as specified by the levels of income and wealth, I assumed of power and authority to avoid an index problem. That is, I suppose that those with greater political authority, say, or those higher in institutional forms, are in general better off in other respects. On the whole, this assumption seems safe enough for our purposes. There is also a question about how many such representative humans to single out, but this is not crucial because the difference principle selects one representative for a special role. The serious difficulty is how to define the least fortunate group. Here is seems impossible to avoid certain arbitrariness. One possibility is to choose particular social position, say that of the unskilled worker, and then to count as the least advantaged all those with the average income and wealth of this group, or less. The expectation of the lowest representative human is defined as the average taken over this whole class. #RandolphHarris 5 of 26

Another alternative is a definition solely in terms of relative income and wealth with no reference to social position. Thus all persons with less than half of the median income and wealth may be taken as the least advantaged segment. This definition depends only upon the lower half of the distribution and has the merit of focusing attention on the social distance between those who have least and the average citizen. Surely this gap is an essential feature of the situation of the least favoured members of society. I suppose that either of these definitions or some combination of them, will serve well enough. In any case we are to aggregate to some degree over the expectations of the worst off, and the figure selected on which to base these computations is to a certain extent ad hoc. Yet we are entitled at some point to plead practical considerations in formulating the difference principle. Sooner or later the capacity of philosophical or other arguments to make finer discriminations is bound to run out. I assume therefore that the persons in the original position understand the difference principle to be defined in one of these ways. They interpret it from the first as a limited aggregative principle and assess it as such in comparison with other standards. #RandolphHarris 6 of 26

It is not as if they agreed to think of the least advantaged as literally the worst off individual and then in order to make this criterion work adopted in practice some form of averaging. Rather, it is the practicable criterion itself that is to be evaluated from the perspective of the original position. It may turn out that a more exact definition of the least favoured proves unnecessary. As far as possible, then, justice as fairness appraises the social system from the position of equal citizenship and the various levels of income and wealth. Sometimes, however, other positions may need to be taken into account. If, for example, there are unequal basic rights founded on fixed natural characteristics, these inequalities will single out relevant positions. Since these characteristics cannot be changed, the position they define count as starting places in the basic structure. Distinctions based on gender are of this type, and so are those depending upon race and culture. Thus is, say, humans are favoured in the assignment of basic rights, this inequality is justified by the difference principle (in the general interpretation) only if it is to the advantage of women and acceptable from their standpoint. And the analogous condition applies to the justification of caste systems, or racial and ethic inequalities. #RandolphHarris 7 of 26

Such inequalities multiply relevant positions and complicate the application of the two principles. On the other hand, these inequalities are seldom, if ever, to the advantage of the less favoured, and therefore in a just society the smaller number of relevant positions should be ordinarily suffice. Now it is essential that the judgments made from the perspective of the relevant positions override the claims that we are prone to make in more particular situations. If we think of ourselves in terms of our more specific positions, not everyone always benefits by what the two principle require. And unless the viewpoint of the relevant position has priority, one still has a chaos of competing claims. Thus the two principles express, in effect, an understanding to order our interests by giving certain of them a special weight. For example, persons engaged in a particular industry often find that free trade is contrary to their interests. Perhaps the industry cannot remain prosperous without tariffs or other restrictions. However, if free trade is desirable from the point of view of equal citizens or of the least advantaged, it is justified even though more specific interests suffer. For we are to agree in advance to the principles of justice and their consistent application from the standpoint of certain positions. #RandolphHarris 8 of 26

There is no way to guarantee the protection of everyone’s interests over each period of time once the situation of representative humans is defined more narrowly. Having acknowledged certain principles and a certain way of applying them, we are bound to accept the consequences. This does not mean, of course, that the rigors of free trade should be allowed to go unchecked. However, the arrangements for softening them are to be considered from an appropriately general perspective. The relevant social positions specify, then, the general point of view from which the two principles of justice are to be applied to the basic structure. In this way everyone’s interests are taken into account, for each person is an equal citizen and all have a place in the distribution of income and wealth or in the range of fixed natural characteristics upon which distinctions are based. Some selections of relevant positions is necessary for a coherent theory of social justice and the ones chosen should accord with its first principles. By selecting the so-called starting places one follows out the idea of mitigating the effects of natural accident and social circumstance. No one is o benefit from these contingencies except in ways that redound to the well-being of others. #RandolphHarris 9 of 26

The very first character trait that should flow out of experiencing God’s grace is gratitude to Him. Everything we are and everything we do that is of any value, we owe to the grace of God. This, of course begins with our salvation. The longer I live the Christian life, the more grateful I am for the salvation God gave to me when I was an eighteen-year-old college student. Years ago I memorized Mark 8.36-37: “For what shall it profit a human, if one shall gain the whole World, and lose one’s own soul? Or what shall a human give in exchange for one’s soul?” Initially, I memorized that passage to take the gospel offer seriously. However, in recent years I have begun t mediate on those verses for my own benefit to help me realize what an infinitely priceless gift I have received in God’s gracious gift of eternal life. As I think of the message of those verses, I visualize a balance scale with all the treasures of the entire World on one tray and eternal life on the other tray. The two rays are not balanced. Rather the scale is bottomed out on the side of eternal life. In the gift of eternal life, God has given us greater treasure than all the accumulated wealthy of the whole World. Are we sufficiently grateful for this priceless gift? Do we take time to actually give thanks to God for the gift that cost Him so much? #RandolphHarris 10 of 26

Are we as grateful today as we were the day we initially experienced the forgiveness of our sins and peace with God? If we are truly living by the transforming grace of God in our daily lives, gratitude for God’s gif of eternal life through Jesus Christ will be a growing experience. We should have a greater sense of gratitude, and be more desirous of expressing that attitude to God, today than the day we were brought out of the kingdom of sin into the Kingdom of grace. God has, of course, given us so much else in Christ. Have we grown in the Christian life so that we are a bit more mature today than we were a year ago? Are we perhaps more loving and gentler today than we were a year ago? If so, where did this growth come from? It did not come from ourselves, because as Paul said, “I know that nothing good lives in me, that is, in my sinful nature,” reports Romans 7.18. There are only two moral forces within us: our sinful nature and the Holy Spirit empowering our new nature. If we are more Christlike today than a year ago, it is because of the work of the Holy Spirit within us, and this is by the grace of God. Certainly, we must clothe ourselves with Christlike virtues, but these same virtues are also called the fruit of the Spirit—that is, the result of His work in us. #RandolphHarris 11 of 26

One great paradox of the Christian life is that we are fully responsible for our Christian growth and at the same tie fully dependent upon the Holy Spirit to give us both the desire to grow and the ability to do it. God’s grace does not negate the need for responsible action on our part, but rather makes it possible. What about ministry? Have we accomplished some specific work for God? As we have already seen, we must admit to God, “All that we have accomplished you have done for us,” reports Isaiah 26.12. There is nothing, absolutely nothing, we are or we have done that is worthwhile, that is not the result of God’s Spirit working in us and through us. I fear that often we Christians begin to think our spiritual growth and “success” in ministry is due, at least in large measures, to our own goodness and hard work. The irony is, the more committed and diligent we are, the more susceptible we are to that temptation. We face the same temptation in a spiritual sense that Israel faced in a material way when God warned them they would be prone to say, “My power and the strength of my hands have produced this wealth for me,” reports Deuteronomy 8.17. Let us go on to the temporal blessings of life. Are we comfortably situated in a nice home with plenty of food in the cupboard and the refrigerator? #RandolphHarris 12 of 26

Do we enjoy a reasonable degree of health? Do we have our own personal copy of the Bible (aside from the half dozen or so different translations some of us have)? Are we able to gather with other believers for worship and study of the Scriptures without fear of religious persecution? All of these blessings come to us by God’s grace, and all of them are occasions for gratitude and giving thanks to Him. It is interesting that some people use the expression “saying grace,” for the prayer of thanksgiving at meal time. I have no idea of that expression’s origin, but I suspect it was born out of a recognition that the food on the table was not only from God, but that it was there by His grace. We actually ought to “say grace” continually throughout the day for the temporal and spiritual blessings that come our way so abundantly. I know many of us are going through some difficult times, and it is tough to have a grateful spirit. However, if we stop and consider, we will recognize that we are still recipients every day of the amazing grace of God. If we are truly growing in grace, gratitude—and its expression in actually giving thanks to God—will be an ever-growing characteristic in our lives. Many adult learners have a deep sense of insecurity about their own mental abilities. #RandolphHarris 13 of 26

Defensiveness and a false sense of pride can arise to protect one from feeling embarrassed about not knowing something. Intellectual embarrassment is one of the worst forms of humiliation—no one wants to come off as stupid or uninformed. I think our adult Sunday school classes have unintentionally contributed to this false sense of pride. I have spoken in hundreds of churches and have regularly observed Sunday school classes which divine into small groups to reflect on a passage or discuss an idea. Later, when the groups recombine to share their observations with the entire class, group feedback is almost always affirming no matter how inaccurate or poorly reasoned the point is. Over the years, this creates a feeling of safety in the class but at the price of generating both a false sense of pride and the mistaken notion that all opinions are equal, whether spontaneous and quickly conceived or the result of detailed study prior to class time. It also keeps adults from learning how to receive criticism for their ideas in the interest of truth and stifles growth in the ability to respond nondefensively. If we do not work on this in the safety of the company of our own brothers and sisters, we will come off as small, reactionary, and inarticulate in the public square. #RandolphHarris 14 of 26

We need to give one another permission to express inadequately thought-out points to each other and create the expectation that we can learn to argue with one another, critique and defend ideas, or leave class with more work to do on a subject. All of this is in the interest of learning to reason carefully to get to the truth of what we study together. This may be a bit threatening at first, but over the long haul it will produce a church filled with people who are more secure about what they believe and why. The very forms that define our periods of study together often institutionalize false pride and a lack of intellectual growth. There is absolutely nothing wrong with admitting you do not know something or that you are currently inadequately equipped to think a topic through. What is unacceptable, however, is running from this fact and thereby giving up on intellectual and spiritual growth in the interest of avoiding embarrassment or possible rejection. We all need help in this area, and we should care enough about truth and reason to give that help. Even if we agree with one another’s conclusions, we need to dedicate ourselves for Christ’s sake to refusing to allow each other to reach those conclusions with poor argumentation and sloppy treatment of data. #RandolphHarris 15 of 26

Another form of inferiority comes from the simple fact that we are evangelicals. For some time now, our culture had told us that conservative Christians are intellectually inferior, that the Christian faith is irrational, and so forth. And we constantly watch our view caricatured as the news media, hostile university professors, and others regularly build straw humans out of Christians positions and proceed to destroy those straw humans. When a community is repeatedly told that it is ignorant, it will come to believe that message whether or not it is true. Asking them to leave: What should we do about this problem?  I think we need to work harder at holding forth and celebrating our past and contemporary Christian thinkers. We need to know who they are. Do you know who the top Christian intellectuals are today in various fields? Are these people and their work placed before our children as examples to be emulated? We do this for Christian sports heroes, missionaries, and public speakers, so why not do it for our intellectuals? The effect of identifying and celebrating our Christian intellectuals before one another cannot be overestimated. Even though the early church was a minority movement that faced intellectual and cultural ridicule and marginalization, it maintained internal cohesion and a courageous witness thanks in no small measure to the powerful role in the broader Christian community of Christian intellectuals and apologist. #RandolphHarris 16 of 26

The early church knew who her intellectuals and apologists were, and this gave them confidence and a feeling of strength. In the same way, we must identify, celebrate, utilize, and make role models out of our Christian thinkers. And we need to celebrate the absolutely unequaled history of the intellectual life in the Christian church. If an alternative community of atheists, or anything else can rival the rich culture and intellectual leadership in church history, let someone come forth and demonstrate it. The intellectual life is our heritage as Christians, and it is time to remind ourselves of this. However, if one becomes so dependent that every problem as it arises is at once put before the teacher for solution, the consequence will eventually be an utter helplessness before all problems. The capacities for independent judgment, for taking the initiative, for showing creativeness and forming decisions, will decay and even disappear. Becoming a satellite and revolving around a guru may be beneficial to a human. However, when this revolution become a permanent one, the harm beings, and one will never again be able to move into a fresh orbit and fulfill the evolutionary intention secreted within one’s own being. It is absolutely indispensable for the disciples to learn how to live their own lives. #RandolphHarris 17 of 26

The guide must not only be competent to do what one proposes to do, but the disciple also must be qualified to take advantage of it. Rare is the true disciple. It is better to have a few earnest students who willingly work hard for their self-improvement than a mass of students who do nothing more than read books and talk amongst themselves. The kind of student one likes to see, but unfortunately rarely does see, blends a fine moral character with good intelligence and sound practicality, all topped by profound mystical intuition and a proper sense of reverence. Such a one is thoroughly dependable and reliable, one’s words are not mere froth of emotion to be quickly forgotten. When a seeker’s determination to follow the quest become tough enough not to be deviated by adversity or by luxury, one is ready for a teacher. “And it came to pass that when the sixty and second year of the reign of the judges had ended, all these things had happened and the Lamanites had become, the more part of them, a righteous people, insomuch that their righteousness did exceed that of the Nephites, because of their firmness and their steadiness in the faith. For behold, there were many of the Nephites who had become hardened and impenitent and grossly wicked, insomuch that they did reject the word of God and all the preaching and prophesying which did come among them. #RandolphHarris 18 of 26

“Nevertheless, the people of the church did have great joy because of the conversation of the Lamanites, yea, because of the church of God, which had been established among them. And they did fellowship one with another, and did rejoice one with another, and did have great joy. And it came to pass that many of the Lamanites did come down into the land of Zarahemla, and did declare unto the people f the Nephites the manner of their conversation, and did exhort them to faith and repentance. Yea, and many did preach with exceedingly great power and authority, unto the brining down many of them into the depths of humility, to be the humble followers of Go and the Lamb. And it came to pass that many of the Lamanites did go into the land northward; and also Nephi and Lehi went into the land northward, to preach unto the people. And thus ended the sixty and third year. And behold, there was peace in all the land, insomuch that the Nephites did go into whatsoever part of the land they would, whether among the Nephites or the Lamanites. And it came to pas that the Lamanites did also go whithersoever they would, whether it were among the Lamanites or among the Nephites; and thus they did have free intercourse one with another, to buy and sell, and to get gain according to their desire. #RandolphHarris 19 of 26

“And it came to pass that they became exceedingly rich, both the Lamanites and the Nephites; and they did have an exceedingly plenty of gold, and of silver, and of all manner of precious metals, both in the land south and in the land north. Now the land south was called Lehi, and the land north was called Mulek, which was after the son of Zedekiah; for the Lord did bring Mulek into the land north, and Lehi into the land south. And behold, there was all manner of gold in both these lands, and of silver, and of precious ore of every kind; and there were also curious workmen, who did work all kinds f ore and did refine it; and thus they did become rich. They did raise grain in abundance, both in the north and in the south; and they did flourish exceedingly, both in the north and in the south. And they did multiply and wax exceedingly strong in the land. And they did raise many flocks and herds, yea, many fatlings. Behold their women did toil and spin, and did make all manner of cloth, of fine-twined linen and cloth of every kind, to clothe their nakedness. And thus the sixty and fourth year did pass away in peace. And in the sixty and fifth year they did also have great joy and peace, yea, much preaching and many prophecies concerning that which was to come. And thus passed away the sixty and fifth year. #RandolphHarris 20 of 26

“And it came to pass that in the sixty and sixth year of the reign of the judges, behold, Cezoram was murdered by an unknown hand as he sat upon the judgment-sea. And it came to pass that in the same year, that his son, who had been appointed by the people in his stead, was also murdered. And thus ended the sixty and sixth year. And in the commencement of the sixty and seventh years the people began to grow exceedingly wicked again. For behold, the Lord had blessed them so long with the riches of the World that they had not been stirred up to anger, to wars, nor to bloodshed; therefore they began to set their hearts upon their riches; yea, they began to seek to get gain that they might be lifted up one above another; therefore they began to commit secret murders, and to rob and to plunder, that they might get gain. And now behold, those murderers and plunderers were a band who had been formed by Kishkumen and Gadianton. And now it had come to pass that there were many even among the Nephites, of Gadianton’s band. However, behold, they were more numerous among the more wicked part of the Lamanites. And they were called Gadianton’s robbers and murderers. And it was they who did murder the chief judge Cezoram, and his son, while in the judgment-seat; and behold, they were not found. #RandolphHarris 21 of 26

“And now it came to pass that when the Lamanites found that there were robbers among them they were exceedingly sorrowful; and they did use every means in their power to destroy them off the face of the Earth. However, behold, Satan did stir up the hearts of the more part of the Nephites, insomuch that they did unite with those bands of robbers, and did enter into their covenants and their oaths, that they would protect and preserve one another in whatsoever difficult circumstances they should be places, that they should not suffer for their murders, and their plunderings, and their stealings. And it came to pass that they did have their signs, yea, their secret signs, and their secret words; and this that they might distinguish a brother who had entered int the covenant, that whatsoever wickedness his brother should do he should not be injured by his brother, nor by those who did belong to his band, who had taken this covenant. And thus they might murder, and plunder, and steal, and commit whoredoms and all manner of wickedness, contrary to the laws of their country and also the laws of their God. And whosoever of those who belonged to their band should reveal unto the World of their wickedness and their abominations, should be tried, not according to the laws of their country, but according to the laws of their wickedness, which had been given by Gadiation and Kishkumen. #RandolphHarris 22 of 26

“Now behold, it is these secret oaths and covenants which Alma commanded his son should not go forth unto the World, least they should be a means of bringing down the people unto destruction. Now behold, those secret oaths and covenants did not come forth unto Gadiaton from the records which were delivered unto Helaman; but behold, they were put into the heart of Gadianton by that same being who did entice our first parents to partake of the forbidden fruit—yea, that same being who did plot with Cain, that if he would murder his brother Abel it should not be known unto the World. And he did plot with Cain and his followers from that time forth. And also it is that same being who put it into the hearts of the people to build a tower sufficiently high that they might get to Heaven. And it was that same being who led on the people who came from that tower into this land; who spread the works of darkness and abominations over all the face of the land, until he dragged the people down to an entire destruction, and to an everlasting hell. Yea, it is that same being who put it into the heart of Gadianton to still carry on the work of darkness, and of secret murder; and he has brought it forth from the beginning of humans even down to this time. #RandolphHarris 23 of 26

“And behold, it is he who is the author of all sin. And behold, he doth carry on his works of darkness and secret murder, and doth hand down their plots, and their oath, and their covenants, and their plans of awful wickedness, from generation to generation according as he can get hold upon the hearts of the children of humans. And now behold, he had got great hold upon the hearts of the Nephites; yea, insomuch that they had become exceedingly wicked; yea, the more part of them had turned out of the way of righteousness, and did trample under their feet the commandments of God, and did turn unto their own ways, and did build up unto themselves idols of their gold and their silver. And it came to pass that all these iniquities did come unto them in the space of not many years, insomuch that a more part of it had come unto them in the sixty and seventh year of the reign of the judges over the people of Nephi. And they did grow in their iniquities in the sixty and eight year also, to the great sorrow and lamentation of the righteous. And thus we see that the Nephites did begin to dwindle in unbelief, and grow in wickedness and abominations, while the Lamanites began to grow exceedingly in the knowledge of their God; yea, they did begin to keep his statutes and commandments, and to walk in truth and uprightness before him. #RandolphHarris 24 of 26

“And thus we see that the Spirit of the Lord began to withdraw from the Nephites, because of the wickedness and the hardness of their hearts. And thus we see that the Lord began to pour out his Spirit upon the Lamanites, because of their easiness and willingness to believe in his words. And it came to pass that the Lamanites did hunt the band of robbers of Gadianton; and they did preach the word of God among the more wicked part of them, insomuch that this band of robbers was utterly destroyed from among the Lamanites. And it came to pass on the other hand, that the Nephites did build them up and support them, beginning at the more wicked part of them, until they had overspread all the land of the Nephites, and had seduced the more part of the righteous until they had come down to believe in their works and partake of their spoils, and to join with them in their secret murders and combinations. And thus they did obtain the sole management of the government, insomuch that they did trample under their feet and smite and rend and turn their backs upon the poor and the meek, and the humble followers of God. And thus we see that they were in an awful state, and ripening for everlasting destruction. And it came to pass that thus ended the sixty and eighty year of the reign of the judges over the people of Nephi,” reports Helaman 6.1-41. #RandolphHarris 25 of 26

Almighty God and Jesus Christ, over the deeply sounding sea please carry me safely. Part the mists and guide me through. End the chaos, mighty Lord. Protect y people with sword upraised by at my side. All seeing God, may I be just. Lord, father, friend, please keep my feet clearly on the path of the right. King of Heaven, bless my home. Lord, endow me with wisdom. We thank Thee also for the miraculous and mighty deeds of liberation wrought by Thee, and for Thy victories in the battles our forefathers fought in days of old, at this season of the year. In the days f the High Priest Mattathias, son of Johanan, of the Hasmonean family, a tyrannical power rose up against Thy people of Israel to compel them to forsake Thy Torah, and to force them to transgress Thy commandments. In Thine abundant mercy Thou didst stand by them in time of distress. Thou didst rise to their defense and didst vindicate their cause. Thou didst bring retribution upon the evil doers, delivering the strong into the hands of the weak the many into the hands of the few, the wicked into the hands of the just, and the arrogant into the hands of those devoted to Thy Torah. Thou didst thus make Thy greatness and holiness known in Thy World, and didst bring great deliverance to Israel. Then Thy children came into Thy dwelling place, cleansed the Temple, purified the Sanctuary, kindled lights in Thy sacred courts, and they designated these eight days of Hanukkah for giving thanks and praise unto Thy great name. #RandolphHarris 26 of 26

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