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I Don't Hate Jews; I'm Just an Antisemite

I Don't Hate Jews; I'm Just an Antisemite Not everyone who says “Free Palestine” is antisemitic. Many people use the phrase to express support for Palestinian self-determination or criticism of Israeli policy. That is legitimate political speech. But it is also true that antisemites can and do use the phrase as a socially acceptable vehicle for hostility toward Jews . And when someone harasses Jews and “Free Palestine” is the justification, the meaning becomes clear. A couple of weeks ago I experienced that firsthand. At Costco, at the Hurom America sample table, I overheard a woman complaining to the representative: “ They want everything to be kosher. Get over it. Free Palestine. ” I walked over and asked her a simple question: “ What’s the connection between kosher and Palestine? ” She looked me up and down and snapped: “ Oh no you don’t. No you don’t. ” Then she began shouting at the top of her voice: “ Free Palestine! Free Palestine! ” Her partner intervened. A manager ca...
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Hiding in Plain Sight - Esther as an Assimilated Jew.

Hiding in Plain Sight How the Assimilated Jews Saved their Brethren Most of us are aware of the uniqueness of Megillat Esther: There’s no mention of God. Not once, not even in passing.  The Jews are in exile. Not temporarily, not waiting to go home, just living in Persia. The person who saves them is a woman who got where she is because a Persian king found her attractive. These are not your typical biblical tropes. The Torah, the prophets, the whole sweep of Jewish history as we tell it — God is present, the land of Israel is the destination, and men are the actors.  Esther is none of those things, which is why the rabbis of the Talmud actually debated whether it belonged in the canon at all. But were you aware that the rabbis in Israel didn't want to celebrate Purim in it’s time?  Mordecai and Esther had to write to them twice to get them to accept the holiday. The Talmud Yerushalmi records their response to the first letter, which roughly translates as, “we have enough...

Together They Stood; Divided They Fell

There's a strange grammatical glitch in the Book of Exodus that most readers skip right past — but once you see it, it's hard to unsee. In Exodus 14:9-10, the Israelites are trapped between the Red Sea and the Egyptian army. Two verses in a row describe the same scene, but with a subtle shift: 9. The Egyptians pursued them [וַיִּרְדְּפוּ — plural verb] and overtook them... 10. The Israelites looked up and saw Egypt advancing [נֹסֵעַ — singular verb]..." Same subject. Different verb. Plural becomes singular at the exact moment the Israelites look up and see their enemy. Why? What Was Actually Chasing Them Before we get to the grammar, let's look at the numbers — because they're striking. Exodus 14:7 tells us Pharaoh took "600 choice chariots, and all the other chariots of Egypt." Call it generously a few thousand soldiers. A real threat, but a finite one. Now look at the Israelites. Exodus 12:37 says "about 600,000 men on foot, aside from chi...

Was Snow White a Racist? (Bemidbar 12:1–16)

There is a story buried in the middle of the Torah that most readers — religious and secular alike — tend to rush past. It involves siblings, jealousy, a mysterious illness, and a divine reprimand. It is taught in synagogues as a cautionary tale about speaking lashon hara (malicious speech), or as a lesson about prophetic hierarchy. But read carefully, with fresh eyes and intellectual honesty, and the story of Miriam, Aaron, and Moses in Bemidbar (Numbers) 12:1–16 is something else entirely. It is an open-and-shut case of racism — encoded in the text, confirmed by its imagery, and all but proven by the nature of the punishment itself. What the Text Actually Says The chapter opens with a striking verse:  "And Miriam and Aaron spoke against Moses on account of the Kushite woman he had married, for he had married a Kushite woman." (Numbers 12:1) Notice something? The Torah doesn't just tell us that Moses married a Kushite woman. It tells us twice . The repetition is not ...

Avraham and Sarah - The Original Soulmates

Avraham and Sarah - The Original Soulmates This week's Torah portion begins with Gd's call to Avraham: Lech Lecha — go forward, for your own sake — from Charan in northern Syria to an unknown land due south. It is the beginning of everything. But before we can understand what Avraham was called to , we have to ask a question that haunted the Sages, the commentators, and Rabbi Lord Jonathan Sacks: why Avraham at all? The Torah is usually generous with its reasoning. We know why Gd chose Noah: "Noah was a righteous man, blameless in his generation." We understand why Gd chose Moshe — we see him as a young man, unable to stand idly by when he witnesses injustice. But the Torah gives us nothing of the kind for Avraham. He simply receives the call, and goes. To fill this gap, Rabbi Sacks points to a Midrash built on a striking image: a traveler who comes upon a palace engulfed in flames. He wonders — can it be that a palace this magnificent has no owner? And at that momen...