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December 4, 2016 / 4 Kislev, 5777

Posts Tagged ‘power’

The Power Of Jewish Women

Sunday, July 24th, 2016

The immense power of Jewish women has been documented from time immemorial, but there is one cataclysmic episode in the Torah that, to the best of my knowledge, has never been utilized as a prime example of exemplifying the absolute necessity of the presence of the woman/mother in Jewish history.

Before that episode is brought to bear, let us examine some prior history, as the Torah, in its inimitable wisdom, uses the iconic mother/heroines Sarah and Rivkah to delineate the incalculable preeminent position of women in the Jewish home.

Sarah, with her gifts of prophecy, not only knew that Yishmael was a mortal threat to Yitzchak’s existence, but also knew that as the son of an Egyptian woman, he could never identify as a Jew. Long before Ezra, she anticipated the necessity of matrilineal lineage, casting Yishmael out and making it clear to Avraham that only her son, only the son of a Jewish woman, could continue the line of the Jewish people.

As difficult as that action was for Sarah to take, the fact remains that Sarah was not rejecting her own son; Yishmael was Hagar’s, and thus the pain Sarah may have felt at Avraham’s own suffering at the loss of his son was not compounded by Yishmael being her own child.

Sarah’s difficulty may seem severe, but it pales next to Rivkah’s, as Rivkah had to reject her own son in order to preserve Jewish lineage. It is no accident that the episode in which Rivkah advises Yaakov to trick his father immediately follows the passage in which Eisav chooses wives from outside the Jewish people. Rivkah well knows that Eisav’s betrayal makes him unfit for preserving the Jewish line, and thus even though Eisav is her own son, she has the courage to reject him and make certain that Yaakov is chosen to become the progenitor of the Jewish people.

Yet even Rivkah’s test pales next to the unsung heroine of the Jewish people, Leah. The cataclysmic episode referred to above revolves around this utterly selfless woman who rarely gets enough credit for her critical part in the genesis of the Jewish people.

Just as it was Yaakov’s mission to keep his family together, to ensure that all of his children stayed Jews, it was Leah’s as well. Not only did she have to raise six sons of her own, but six others who weren’t hers; not only did she have to supervise the children of Zilpah and Bilhah, she had to raise the sons of her deceased sister, Rachel.

It is this dynamic – the raising of sons not her own and keeping them Jews –that elucidates the power of Leah and the crucial necessity of the Jewish woman in the home more clearly than any other instance in the Torah.

For centuries, the question has been asked: How could the sons of Yaakov have behaved so brutally toward Yosef, throwing him into the pit, selling him as a slave, letting their father believe his precious son was dead? Many explanations have been offered, including the thought that Yosef had threatened the preeminence of Yehuda with his dreams of supremacy, but the question remains: How could the sons act in such a way while their father was alive?

The answer is simple and instructive.

The brothers, led by Leah’s sons, were not disinclined to act in the fashion they did even though Yaakov was alive. His presence had little or no effect in dissuading them from their brutality.

The one whose presence was needed was Leah, their mother.

And Leah was dead.

According to Seder Olam Rabbah, Leah did not live over 45 years, which means she died the same year Yosef was sold. Rachel had died eight years before.

How do we know Leah died before her sons sold Yosef? Because in Bereishis 37:35, the Torah states, “Vayakumu chol banav v’chol b’nosav l’nachamo” – “And all his sons and all his daughters arose to comfort him.”

There is no mention of Leah, for she was already niftar.

Now it finally makes sense. Why did the brothers treat Yosef so brutally? Why did they wait as long as they did to sell Yosef? It was because their mother was no longer there to say to them, “Treat your brother/cousin with respect. Behave yourselves. I know you are angry, but remember we are all one family.”

It is the very absence of Leah in which we realize the tremendous power and centrality of the mother in the Jewish home. Had she been present, the incident with Yosef may never have occurred, and the whole history of the Jewish people may have been different.

Yes, Sarah’s test was difficult; yes, Rivkah’s superseded Sarah’s, but only Leah – the unsung heroine, the woman enjoined with keeping her massive family on the straight and narrow – managed to keep Yaakov’s fractious family together as long as Hashem gave her life. When she was gone, everything came asunder.

The Torah’s emphasizes Rachel’s beauty, but in Leah we see a deeper beauty – in essence, the true beauty of the Jewish people. In Shmuel Bet, 1:19, David laments the death of Shaul and Yehonatan, crying, “Hatzvi Yisrael al bamosecha.” The word “tzvi” is variously translated as beauty, honor, or precious, implying the words’ synonymity. The closeness of “tzvi” to “tzaddik” can be seen in Yishiyahu 24:16, when Yishiyahu states, “Miknaf haaretz z’miros shaman t’zvi latzaddik” – “From the edge of the earth we have heard songs ‘Glory to the righteous.’ ”

Thus beauty and honor are quite closely related to righteousness. This concept goes to the heart of being a Jew. For Jews, unlike for others, true beauty is found in righteousness – and only righteousness.

And Leah, with her heroic struggle to raise 12 sons, six of whom were not hers, and knit them into one Jewish family after her sister had died, exemplifies the kind of selfless righteousness that is the essence of who we are as a people. Hers was the kind of exalted beauty that the Jewish woman and mother offers the world as a beacon in the murky darkness of immorality and violence; hers was the presence that inspired her sons to behave as just men, and her absence left a void that precipitated cataclysmic events.

It is the presence of the Jewish mother, with her selfless role in engendering harmony and peace, that is the fiercely burning flame within the holy light of the Jewish people.

David Shapiro

The Power Of The Spoken Word

Thursday, June 30th, 2016

“Send forth menand let them spy out the land of Canaan that I give to the Children of Israel” – Bamidbar 13:2

 

The parshah of Shelach opens up with the story of the miraglim. Rashi notes that the previous parshah ended with the story of Miriam getting tzaras and being sent out of the camp because she spoke lashon hara about Moshe. Since this parshah begins with the miraglim, it implies that these two events are connected. But Rashi is bothered that they did not happen in chronological proximity. The events of the Korach rebellion were sandwiched in between.

Rashi explains that the Torah took these two events and juxtaposed them to teach us a lesson: Had the miraglim not been so wicked, they would have learned from what happened to Miriam, and that would have prevented them from saying their negative report about the land. However, says Rashi, “These wicked people saw what happened and didn’t learn from it.”

The problem with this Rashi is that the miraglim’s sin had nothing to do with lashon hara; it emanated from a lack of trust in Hashem. When they entered the land, they saw giants occupying fortified cities. They witnessed people dying left, right, and center. In their minds, if the Jewish nation attempted to conquer this land, they would be slaughtered wholesale.

Clearly, they were lacking in bitachon. Their faith in Hashem was deficient. But they weren’t guilty of speaking lashon hara.

First, there is no prohibition against speaking lashon hara about land. Land is inanimate. We are forbidden from derogatory speech about people, not rocks.

Of even greater significance, once the miraglim made their mistake and concluded that Hashem wasn’t powerful enough to bring the people into the land, what they then spoke wasn’t lashon hara at all. In their calculation, they were saving the Jewish people from utter destruction, in which case it wasn’t forbidden speech – it was a mitzvah.

Why does the Torah Forbid Lashon Hara?

The answer to this question stems from understanding why the Torah forbids lashon hara. The Rambam defines lashon hara as words that hurt, words that damage. Whether they cause a person embarrassment, loss of income, or sully his reputation, the very definition of lashon hara is words that cause harm. That is the reason the Torah forbids us to speak it – not because the Torah is so strict, but because words can have such a harmful effect.

To appreciate the damage words can cause, imagine that I discover a cloak of invisibility. When I put this cape on, I can walk around freely without anyone seeing me. Imagine for a moment that after I find this cloak, I decide to have some fun. As I walk around the beis medrash, I take a sefer from one fellow and turn it upside down. Then I walk over to another fellow and close his Gemara. I am having a jolly time!

After a while, I get a bit bolder. As someone is walking by, I leave my foot in the aisle. He falls to the floor with a crash.

“This is fun,” I think to myself. And now I really start to get into it.

As a fellow walks by, I give him a punch in the stomach. The next guy, I smash in the back. Before you know it, guys are really getting hurt. The joke is no longer funny.

The Chofetz Chaim points out that the Torah reserves a curse for one who “hits his neighbor while hiding.” Chazal explain that this refers to someone who speaks lashon hara about his friend. Why am I so cavalier about what I say about him? Because he isn’t here. If he were standing right nearby, I would never say what I said. I say it only because he isn’t around. And in that sense, I am hitting him while hiding.

One of the reasons we have difficulty controlling our speech is that we don’t see it as truly damaging. “What is the big deal if I tell an interesting story or two?” we say. While I would never dream of physically harming you, when it comes to ruining your reputation, damaging your business, or causing you harm in the way people perceive you, then I am much less concerned. The Torah is teaching us that lashon hara is forbidden because of the power of the words and the damage they can cause. That is why they are forbidden.

The Power of Speech

The answer to the question on the miraglim seems to be that they should have seen what happened to Miriam and learned one lesson from it – the power of speech. Why did Hashem act so harshly with her? It must be that what she did was far more egregious than we realized. It must be that her words – while merely speech – are a powerful force.

Had the miraglim learned this lesson, they would have been far more careful in their speech. They would have thought many times about the consequences of their words, and that would have made them stop and think to themselves, “Before we bring back this report, are we sure? Are we a hundred percent certain the Jewish people will die trying to conquer this land? Didn’t Hashem bring us out of Mitzrayim? Didn’t Hashem split the sea for us?”

Understanding the power of speech would have caused them to think about the consequences, and the results might well have been very different.

This concept has great relevance in our lives. Most of the damage we do through speech isn’t malicious or with bad intent. We speak without thinking about the consequences, without contemplating the results. The Torah is teaching us the power of those words and how careful we have to be with what we say, not because the Torah is machmir when it comes to sins of speech, but because of the power speech has to help or to harm.

 

To view Rabbi Shafier’s parsha video, click here.

Rabbi Ben Tzion Shafier

The Power Of A Kippah, For Better Or Worse

Thursday, June 2nd, 2016

If you wear a yarmulke or a sheitel or display any other distinguishing Jewish characteristics (beard, peyot, etc.), you wield great power and influence in ways you never knew possible.

By wearing a yarmulke or a sheitel and dressing modestly, we show our adherence to Torah. And indeed the world sees us as representatives of Torah-observant Judaism. But that’s a double-edged sword. Because when we behave kindly, justly, and honestly, the yarmulke or sheitel we wear magnifies the Kiddush Hashem – the sanctification of God’s Name – inherent in our actions. But when, God forbid, we don’t act like a mensch should, the Chillul Hashem – the desecration of God’s Name – is all the worse.

I’ll never forget the time I observed a frum Jew drive his car into a gas station, leave it in the gas line, and proceed to shop at a neighboring kosher market. He pretended not to hear the many drivers who were honking their horns in frustration and anger at this bearded and clearly frum Jew who cared about nothing or no one but his own shopping.

I went inside, found him, and politely requested that he move his car. He refused until I point-blank asked him if he realized that because of his clear identification as a frum Jew he was causing a massive Chillul Hashem.

Not long ago I was in shul and speaking with someone between aliyot. Of course, the ideal is to keep quiet and I was wrong for not doing so, but what happened next was worse. Someone in the shul proceeded to berate me, asking “Why are you here anyway?” Before I could reply he declared, in a contemptuous voice, “You shouldn’t come to shul!”

Later, as I was leaving, a visitor to the synagogue who was not frum came over and said to me, “I would never come back to shul again if I were you.” Note that he did not say “this shul” – he said “shul,” as in any shul.

A few months later someone I know told me about the time he decided to drive six hours (three each way) and be menachem avel a dear friend who was sitting shiva for his father. Upon his arrival, he sat next to his friend for a while. The friend, knowing he’d driven a long way, told him to go get some food in the kitchen. He proceeded to the kitchen with some other guests and, in order not to feast in a shiva house, limited himself to two very small helpings of Chinese takeout.

He’d barely taken his first bite when a religious-looking woman abruptly stopped him and gave him the third degree, demanding to know who he was. He explained that he was a close friend of the son of the niftar. She retorted, ” I’m asking because the food isn’t for just anyone to eat. It’s for family and close friends.”

Embarrassed, he started to leave, only to be told by some people there that the woman was a “very big tzadeket [righteous person]” and meticulously frum.

As he made his way to the door, he heard her half-hearted apology: “I’m sorry if I embarrassed you.” Instinctively, he responded “Well, you did.”

With that, this “tzadeket” exclaimed: “Well, maybe next time you should identify yourself in a shiva home so people will know who you and whether or not you can eat.” (Imagine what this woman would be like if she weren’t a “tzadeket”…)

A few years ago, I sold a pair of earrings to a woman whose check bounced. I called the lady. She refused to pay and refused to return the jewelry as well. After I filed a lawsuit, she actually asked me, “How can I pay you when I’m paying for two married kids learning in kollel?”

Unfortunately, it seems that many frum Jews are not ashamed to act this way. But why? Are they not aware that in the very Torah they study and teach their children, Chillul Hashem is considered the very worst sin?

When we put on our Jewish “uniform,” people watch to see whether we are acting like a sincerely observant Jew or a religious hypocrite. And believe me, they are watching.

When you put your groceries on the supermarket counter and go back to pick up more items from the shelves, not caring about the shoppers in line behind you, people are watching.

When you cut a line in a store or return an item of clothing after several months and claim you never wore it, they’re watching.

When your sheitel covers every hair but your skirt is so tight it’s nearly tearing at the seams, they’re watching.

When you say the check is in the mail and it never was, they’re watching.

When you don’t honor your word, they’re watching.

And by the way, He‘s watching too.

Avi Ciment

As Hamas Threatens Families and Journalists, Who Blew Out the Lights in Gaza?

Tuesday, July 29th, 2014

The lights are out again in Gaza, and as usual the Palestinian Authority is blaming Israel. But making spurious claims is not stopping families from starting to get the point: it’s time to think about staying alive. And journalists are beginning to document what’s really happening in Gaza.

But because of the fog of battle, it is not yet clear whose missile, mortar, rocket or grenade hit the fuel storage tank that knocked out the lights.

There is no confirmation from the IDF Spokesperson’s Unit that Israel is to blame for the incident; a spokesperson is “checking the report.”

According to Gaza power company spokesperson Jamal Dardasawi, one of three fuel storage tanks in the plant compound was hit by the shelling — and of course it must have been a shell from an IDF tank. Two, in fact.

Maybe it was. Right now it’s impossible to know anything.

But Gaza’s power plant has been working at reduced capacity for months due to a vastly inadequate supply of fuel and the fact that the plant was already hit last week. To this point, it has been working at about 20 percent capacity, providing about four hours a day of electricity to the region’s residents.

For years, Hamas refused to pay for the fuel it needs to power the plant. It preferred to insist that it had the right to receive the supply either free, or at nearly free prices. If not from Israel, then from Egypt. If not from Egypt, then from anyone else. Egypt finally closed the spigot.

It’s not a lack of money that is the problem either – Hamas is perfectly willing to invest millions in weaponry, and construction of terrorist tunnels with which to attack Israel. That much has become abundantly clear from the photographs taken by IDF soldiers prior to destruction of the tunnels they have conquered.

The intricate network of bunkers and underground infrastructure that exists in the multi-layered subterranean city the IDF has only now just begun to uncover literally stretches from one end of Gaza to the other – a matter of miles, and billions of dollars of investment.

Meanwhile, Iron Dome anti-missile system operators were kept busy Tuesday morning while IDF warriors battled tunnel terrorists in the Gaza City neighborhood of Sejaiyya.

Telephone operators at IDF headquarters warned Gaza residents in eastern Khan Younis at midday Tuesday to evacuate their homes immediately — for their own safety — and move to the central part of the city in advance of an IDF attack in the area. Flyers were also dropped over the city and SMS text messages were transmitted to cell phones to ensure that residents got the message.

There have been numerous reports of Hamas terrorists trying to prevent those residents who actually want to leave from quitting their homes and the combat zones, in order to keep them as human shields. One journalist who was seen photographing such events was threatened by the terrorists, and his equipment confiscated. All three incidents are outright war crimes, of course.

Gaza terrorists still were somehow managing to fire rocket attacks at Israeli civilians from concealed launchers among their own population in the region. Israelis in the coastal city spent hours in their bomb shelters as repeated missile attacks were sent whizzing towards their homes. At least two of the missiles were intercepted by the Iron Dome anti-missile defense system. Two others exploded in the Ashkelon coastal region, in open areas.

Residents of the dozens of communities along the Gaza border have spent hours and days in their bomb shelters, and Tuesday was no exception. Shelling and Qassam rocket attacks by midday were flying thick and fast, at one point landing every few minutes. Unperturbed, residents discussed the attacks with Israeli radio interviewers, noting they’d been through it all before. They said they were willing to wait it would for as long as it would take, just as long as the IDF would deal with it “once and for all this time.”

Hana Levi Julian

Tzohar Provides ‘Power to the People’ and Their IDF Soldiers

Monday, July 28th, 2014

There are many kinds of power banks — but the strongest of all is the power of love. That’s what keeps a soldier going; it’s why an Israeli soldier never falters when he faces the enemy. He knows he’s defending his family at home. Hearing a loved one’s voice helps to remind him why he’s there. It also helps to reassure those at home that their soldier at the friend is still okay.

The Tzohar organization has come up with a way to provide the essential power bank for soldiers whose batteries need recharging.

It’s been a long few days — or even weeks — for many husbands, fathers, sons and brothers currently serving in Operation Protective Edge stationed on the front lines or in battle. For their families back home it can feel like a lifetime – with many having gone for extended periods of time without speaking with their loved ones.

But a donor-backed initiatve of Tzohar, the religious Zionist rabbinical organization in Israel, has made it easier for soldiers to call home while they’re fighting in Gaza and stationed at the border.

Although safety concerns limit many of the soldiers from making phone calls from within the combat zone, the second problem was the lack of ‘juice — their phones ran out of battery days ago. Access to charging stations is extremely limited and sometimes even those who want to call are unable to, or have to resort to a few seconds on a friend’s phone.

Late Thursday Tzohar bought out the complete stock of some 4,000 chargers after discovering the one Israeli supplier who provides fully charged cell phone stick chargers. Over the course of Friday, the chargers were delivered to soldiers on the front lines from the Golani, Nachal, Givati, Paratroppers, Tanks, Engineering and Artillery Corps, with the intent of reaching them before Shabbat.

“As an active combat reservist, I know the IDF takes full care of any and all needs of its soldiers,” said Nachman Rosenberg, Executive Vice President of Tzohar and the organizer of this operation.

“Nonetheless, we were looking for something practical that could have a meaningful impact in boosting the morale of both the soldiers and their families. We hoped that this would enable families to wish Shabbat Shalom to their sons, husbands and fathers fighting Hamas terrorists on the front lines.”

After receiving his charger, Ophir, an officer in Golani expressed his gratitude to Tzohar and all those who contributed. “Seeing the support from all over the world, we feel like we are not alone. Being able to call home to wish a Shabbat Shalom to my mother not only makes her feel better, but renews my strength in this important mission. You have no idea how much this means to us.”

Hana Levi Julian

Time to End PA Pretense to Peace, Says FM Liberman

Wednesday, May 7th, 2014

It’s time to unmask the Palestinian Authority’s pretense to peace, Foreign Minister Avigdor Liberman said Tuesday while meeting with diplomatic staff at the Presidential Residence in Jerusalem.

“[PA Chairman] Mahmoud Abbas’s actions brought Hamas to power in Gaza and now they will be brought to power in Judea and Samaria,” Mr. Liberman said.

He added that it does not really matter when elections in the Palestinian Authority are held. “Hamas is going to win and take over the Palestinian Authority,” he stated.

“There are those, particularly in Europe, who do not wish to acknowledge that the Palestinians are not interested in peace,” Mr. Liberman said bluntly.

“It’s time to take the mask off Chairman Abbas’s face and say loud and clear that he is a peace refusenik.”

The last democratic elections in the Palestinian Authority were held in January 2006 in response to pressure from the United States, and resulted in a landslide victory by the Hamas terrorist organization. Fatah and Palestine Liberation Organization (PLO) leader Abbas retained his title as PA chairman at the time through swift political maneuvering; however, Hamas representatives swallowed the vast majority of the Palestinian Legislative Council (PLC).

A massive power struggle began within weeks, and a full-scale militia war between Fatah and Hamas was in progress by February in the streets of Gaza. By June 2006, Hamas seized full control of Gaza and expelled Fatah officials from the region altogether. The terror group severed Gaza from the rest of the Palestinian Authority and effectively created its own nation-state. That same month Hamas joined the Lebanon-based Hezbollah terror organization in launching a two-front war against Israel (the “Second Lebanon War”) and kidnapped IDF soldier Gilad Shalit in a cross-border raid near the Kerem Shalom crossing in southern Israel.

It took five years and the release of more than 1,000 PA Arab terrorist prisoners from Israeli jails to return Shalit to his family, miraculously alive.

Although numerous attempts by international Arab leaders since that time to create “unity governments” between Fatah and Hamas have failed, last month the two factions signed another agreement. In the intervening years, Hamas has managed to infiltrate the Ramallah-based PA. Operatives have planted numerous Hamas and the affiliated Islamic Jihad terror cells in villages throughout PA-controlled areas in Judea and Samaria. Both groups are backed by Iran.

Analysts believe that Mr. Liberman is indeed correct; with or without a unity government, eventually Hamas will take over the PA-controlled areas of Judea and Samaria if Israel does not take action to intervene.

And then Israel will not only have Iran in its front yard on the northern border and in its backyard to the south, but also finally in the side yard as well, if not actually within the walls of the house.

Hana Levi Julian

Guardian’s Cartoon of Powerful Jews Manipulating Western Leaders

Wednesday, November 13th, 2013

Last November we posted about a political cartoon at the Guardian by Steve Bell depicting British foreign minister William Hague and Tony Blair as puppets being controlled by Binyamin Netanyahu, in the context of expressions of support by these leaders during the war in Gaza.  Bell’s image evoked the canard of powerful Jews controlling western politicians for their own nefarious purposes and was hauntingly similar to more explicitly antisemitic cartoons routinely found in Arab and Islamist world.

The Guardian’s readers’ editor, Chris Elliott, addressed the row a couple of weeks later, and actually rebuked Bell for ‘unintentionally’ using the visual language of antisemitic stereotypes.

While such cartoons often have more of an immediate impact in reinforcing negative stereotypes about Jews than lengthy essays, the damage done by such toxic ideas regarding ‘Jewish control’, in any form, should be taken seriously.  The Guardian narrative of the Israeli-Palestinian Conflict, in news reports and commentaries, often includes passages with the unmistakable  suggestion that Israel (and the pro-Israeli lobby) wields enormous power over ineffectual Western leaders – a theme present in a report by Harriet Sherwood and Julian Borger titled ‘Iran nuclear programme deal in danger of unravelling’, Nov. 11.  The story centered on nuclear talks between Iran and the P5+1 (the permanent members of the UN Security Council and Germany) which ultimately unraveled largely due to concerns that the agreement would have eased sanctions on Iran without requiring that it cease enriching uranium.

The report by Sherwood and Borger included the following:

In a bid to contain the danger, the lead US negotiator, Wendy Sherman, flew straight from the talks in Geneva to Israel to reassure Binyamin Netanyahu’s government that the intended deal would not harm his country’s national interests.

The hastily arranged trip represented an acknowledgement of Netanyahu’s power to block a deal through his influence in the US Congress and in Europe. Egged on by the Israelis, the US Senate is poised to pass new sanctions that threaten to derail the talks before they get to their planned next round in 10 days’ time.

More immediately, Netanyahu demonstrated over the weekend that he could sway the Geneva talks from the inside through his relationship with Paris.

These passages of course strongly suggest that US congressional leaders take their marching orders from Jerusalem and that the French government’s position was not motivated by what it saw as its own national interests but, rather, as a result of the influence of the Israeli prime minister.

However, the deal was fatally flawed, according to many experts, due in part because it would have fallen short of the requirements in six resolutions adopted by the UN Security Council over the years which called on Iran to suspend ALL uranium enrichment – resolutions passed under Chapter VII of the UN Charter, rendering them binding under international law.

As Adam Chandler observed in an essay published at Tablet about the superficial analysis by Sherwood and Borger:

[Their argument] smacks of that paranoid, evergreen charge that all wars and international campaigns are waged on behalf of Israel, a claim that devolves from Israel into “the Jews” as it goes through portal after conspiratorial portal.

You don’t even need to believe that antisemitism is at play to nonetheless be contemptuous of the extraordinary myopia displayed in the Guardian report.  As Walter Russell Mead observed recently about the broader intellectual dynamic which unites antisemitism with anti-Zionism:

Weak minds…are easily seduced by attractive but empty generalizations. The comment attributed to August Bebel that anti-Semitism is the socialism of fools can be extended to many other kinds of cheap and superficial errors that people make. The baffled, frustrated and the bewildered seek a grand, simplifying hypothesis that can bring some kind of ordered explanation to a confusing world.

Guardian “journalists” may fancy themselves sophisticated, erudite and worldly, but their frequent ‘Zionist root cause’ explanations betray both their ideological bias and the extraordinarily facile nature of their reasoning.

Visit CIFWatch.

Adam Levick

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