Below is a transcript of Rabbi Adi Cohen’s address to the Annual Faith Service for the Legal Profession and the Judiciary on 23 April 2026, hosted by the Honourable Chief Justice of Queensland Helen Bowskill (pictured).

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To stand before those who interpret, argue, and uphold the law is to stand in a room dedicated to the preservation of civilisation itself.

In the Jewish tradition, a legal system is far more than a social utility; it is a “sacred social architecture.”

Today, I will explore how our shared commitment to the ‘Rule of Law’ is mirrored in the spiritual and ethical foundations of Judaism through three central pillars.

The first – The ontological foundation: B’tzelem Elohim

In our tradition, equality is an ontological reality. We begin with the concept of B’tzelem Elohim: the belief that every human being is created in the Divine Image. This serves as the ultimate “equaliser.”

If every individual possesses inherent, infinite dignity, then, as our sages taught: “No person’s blood is redder than another’s.”

In a contemporary Australian context, this is our foundational rejection of any hierarchy of personhood.

It ensures that every litigant, regardless of their background, wealth, or status, stands on the same level ground before the bench.

Secondly – The double mandate: Tzedek, Tzedek Tirdof

Perhaps the most famous legal injunction in the Torah is found in Deuteronomy: “Justice, justice shall you pursue”.

For a judge or a practitioner, the repetition of the word “justice” is not poetic, it is an important legal instruction.

Our sages offer two vital interpretations for this repetition that speak directly to your profession:

The Means and the Ends: You must pursue justice through just means. A “correct” result obtained through procedural unfairness, or biased evidence is not justice at all. The process must be as untainted as the verdict.

The Duty of Persistence: The word “pursue” implies that justice is not a static destination. It is often in flight. It requires an active, restless chase. For you, this means looking beyond the surface of a case to ensure that the “small” litigant is not outpaced by the “great” one. By repeating the word, the text warns us that “good enough” is the enemy of the law. We are commanded to be obsessive about equity.

Lastly – The universal standard: The law and the stranger

The third pillar forms the ancient backbone of what we now call ‘the Rule of Law’: “There shall be one law for the native and for the stranger who dwells among you.”

In the ancient world, law was often tribal and exclusionary.

This biblical decree was a revolution. It stripped away “belonging” as a prerequisite for protection.

The “stranger” (Ger) represents the ultimate outsider – the person without a lobby, without a family network, and without social capital.

This verse demands that the law be blind to national origin or creed. It mirrors our own commitment to “The Judicial Blindfold,” reminding us that justice is served only when the most vulnerable person is heard with the same gravity as the most powerful corporation.

Furthermore, a central tenet of our Westminster tradition is that no one is above the law.

This was a Jewish concept long before the Magna Carta.

While other ancient monarchs were seen as the source of law, a Jewish King was commanded to carry a Torah scroll with him at all times. He was the law’s first servant, not its master.

In Queensland, as we affirm the independence of the judiciary and the accountability of the executive, we are upholding this “King’s Torah” principle: that sovereignty is always subordinate to Justice.

As practitioners, you deal with the “one law” every day.

But we know that application is harder than theory.

Jewish tradition teaches that the world stands on three pillars: Truth, Justice, and Peace.

It notes a crucial sequence: if you achieve true Justice, the natural result is Peace.

There can be no lasting peace in a society where a citizen feels the law is a tool for some and a weapon against others.

As you return to your chambers and your podiums, remember that you are the guardians of this “one law.”

When you treat every individual with the same exacting standards of respect, you are fulfilling the highest calling of our shared legal heritage.

As you begin this new Law Year, I offer this prayer of gratitude:

For the joy of human life, its hopes, and its achievements;

For the human community we serve, our common past, and our future hope;

For the work of your hands that transcends separation, and your capacity to labour for justice even in the midst of hostility and discomfort;

For the noble causes you champion, and for the professional grace you show in seeking to understand views you do not share;

For all of you who spend your days ensuring that others might live in dignity and freedom;

For the constant opportunities you provide for our society to change and grow, to affirm what is right, and to choose the path of equity;

We pray that you may continue to be practitioners who live not by your fears, but by your hopes;

Not by your words alone, but by the transformative power of your deeds.

May your work be a source of strength for the weary and a shield for the stranger.