Judaism according to Hollywood and Netflix

Ever since I reclaimed my spiritual birthright as a teenager, I’ve been very annoyed (to say the least!) at how Jewish characters and Judaism are depicted on the vast majority of TV shows and films. Historically, it’s pretty rare for a film not about the Shoah to depict the religious side of Judaism as The Jazz Singer (seen above) does. While the film clearly champions a secular identity over a religious one, it doesn’t denigrate religiosity as 100% incompatible with modern life either.

Jewish subjects on film in the silent era frequently played on ugly antisemitic stereotypes, but there were occasional positive depictions, such as Hungry Hearts (1922), based on Anzia Yezierska’s stories about Lower East Side Jewish women’s lives; a few early D.W. Griffith shorts; and the German Golem trilogy (of which only the last installment is known to survive in full).

Unfortunately, many Jewish characters are played by non-Jews, and 99.9% of the time they’re Ashkenazic (of Central and Eastern European descent) and therefore white-presenting. This feeds harmful stereotypes and disgusting slanders, like claiming we just Magically appeared out of thin air in 18th century Poland and later immigrated en masse to the Middle East as part of a white supremacist, colonialist project.

No acknowledgment at all of how we’re an ethnoreligious tribe indigenous to Israel, with a continual presence tracing back thousands of years! Nor do these Ashkenazocentric portrayals depict the full rainbow of Jewish peoplehood. Eighty percent of Israeli Jews are Mizrachim, from North Africa and the Middle East. And even white-skinned Ashkenazim aren’t ethnically European.

There are also Sephardim, of Spanish and Portuguese descent, as well as Italians, Romaniotes (Greeks), Ethiopians (who completely disprove the racist lie that all Jews are white!), Persians, Indians, and so many other Diaspora communities.

It’s not as though there are barely any Jewish actors, the way it’s difficult to find real disabled people to play disabled roles. But more often than not, a Jewish character is played by yet another Gentile actor.

Fictional Jewish families are also almost always intermarried, secular, and assimilated, unless the film is about the Shoah. Then it’s okay, because most of them will be dead by the end anyway. There’s a reason Dara Horn titled her 2021 essay collection People Love Dead Jews.

Nowhere in the majority of Hollywood and Netflix productions do we find a warm, accurate, nuanced, sensitive depiction of Jewish life. People are either secular and assimilated or cartoonishly stereotyped members of an ultra-Orthodox enclave, from which some poor oppressed woman is desperate to escape so she can achieve liberation with bikinis, high heels, crotch-high skirts, and lots of casual sex.

Never mind the fact that many women have made the conscious, educated choice to leave the secular world for Orthodoxy! I’ve known so many Orthodox women, and they’re not at all oppressed, unhappy, or abused. There are legit criticisms of the more extreme corners of the Orthodox world, but even the fanatics who do things like throw rocks at men and women praying together at the Western Wall are NOT representative of the majority of people in those communities.

If there is an Orthodox character in a non-Shoah story, odds are s/he’s portrayed as an out of touch bigot who needs to learn a lesson and become dutifully secular and assimilated, or accept intermarriage as the modern American way. The world Jewish population still hasn’t recovered from the Shoah, due in huge part to intermarriage and assimilation!

And speaking of intermarriage, the real-life statistic is only about 33%, NOT the constantly bandied about 52% figure. There were significant flaws in the data collection of that survey. But according to Hollywood, it’s 99%! There’s also the storyline that makes me cringe every time, “Ooh, I’m getting married, I have to convert!” Cue a quicky, insincere conversion and Judaism never being mentioned again in any serious way.

The obligatory Chanukah episode falsely portrays this holiday as a Jewish Christmas, though it’s a minor holiday and only rose to prominence as a way for people to demonstrate they were just as American as their neighbors in postwar suburbia. There might be an episode with a Pesach Seder or mention of the High Holidays, but never will you find holidays like Shavuot, Sukkot, Simchat Torah, or Purim, let alone fast days like Tisha B’Av.

Compare the nonsense of Hollywood and Netflix to Israeli shows and films like Shtisel and Srugim, where the full range of Jewish life is depicted honestly instead of being reduced to cheap stereotypes and offensive slander.

A sobering, provocative look at antisemitism

I was alerted to this book by Jewish Twitter soon after its release, and read many positive reviews and impressions. It was also mentioned by one of the rabbis at the synagogue I livestream services from (seeing as how I’ve been unable to go to shul in person since lockdown began in March 2020). Many of these people brought up Ms. Horn’s sobering statement that more people can name three death camps than three Yiddish writers.

The twelve essays in this volume make painfully clear how many Gentiles, often without doing this on purpose or being consciously aware of it, only know about us through the Shoah and visiting heritage sites in places whose Jewish community has long since vanished. In other words, they know a lot about dead Jews, but not living Jews (either past or present).

We also have to contend with Gentiles goysplaining antisemitism to us, lying about Jewish history (particularly our indigenous connection to Eretz Yisrael and the Hebrew language), happily believing any false information they hear because it’s wrapped up in the guise of wokeness, only listening to fringe tokens instead of proud, committed Jews, and trying to gaslight us.

I’m still angry at the fellow writer and former virtual friend who soft-blocked me on Instagram in May because I shared so many stories calling out antisemitism and supporting Israel’s right to exist as a Jewish homeland and to defend itself against terrorism. She was sharing stories with the exact opposite message. The end of our virtual friendship isn’t much of a loss, though, since she’s gone full woke over the last few years, and is the kind of clown who gets off on virtue-signalling by putting freaking pronouns in her screen name.

The new woke antisemitism comes straight from the Soviet Union’s playbook.

Ms. Horn’s first chapter, “Everyone’s (Second) Favorite Dead Jew,” opens by talking about how an employee of the Anne Frank House was told not to wear a kipah to work in 2018. The previous year, visitors noticed Hebrew was the only language in the audio-guide displays without a national flag next to it.

The rest of the chapter discusses how Anne’s diary has been so popular and palatable to the masses largely because it’s not about the Shoah at all. Had Anne lived and written about her experience in the camps, it’s doubtful she would’ve found such a receptive audience. She also wrote the famous line about everyone being good at heart before she met people who weren’t good.

The next-best-known Shoah memoir, Elie Wiesel’s Night, is full of rage in the original Yiddish. Only after it was published in French and transformed into a story of theological angst did it gain notice. In other  words, many Gentiles look to Shoah memoirs for feel-good inspiration, and are deeply uncomfortable when they don’t follow that socially-acceptable mold.

Chapter Two, “Frozen Jews,” concerns the history of Harbin, China, which had a large, flourishing Jewish community from 1898 till the 1950s. The last Jewish family left in 1962, and Harbin’s last Jew died in 1985. Though many Harbintsy fondly recall their lives in the city, there were also many pogroms, particularly after White Russian refugees arrived in 1919 and brought their violent antisemitism with them. Among their vile acts was burning a synagogue. The city’s golden age lasted less than one generation. Then came the Japanese occupation, and the situation became even worse. Many people viewed immigration as inevitable because of how difficult life was.

Now Harbin’s remaining synagogue is a typical heritage site paying homage to the former Jewish community, with no mention of just why everyone left. The displays also only have photos of and captions about the minority of rich and bourgeois residents, not the poor and proletarian majority who could only dream of servants and grand society events.

Chapter Four, “Executed Jews,” talks about the Soviet Union’s persecution and eventual purging of Jewish writers, artists, actors, and playwrights. They were allowed to remain at liberty after Stalin’s crackdown on Yiddish only because they served as useful tokens. Basically, classic Chanukah antisemitism as opposed to Purim antisemitism. Chanukah antisemitism purports to like and respect us, but demands we dutifully assimilate and abandon our faith and culture. Purim antisemitism openly declares its belief that we’re inferior and intent to murder us.

Chapter Five, “Fictional Dead Jews,” discusses the differences between Jewish and Gentile literature. Traditionally, many Jewish novels end without an uplifting, redemptive happy ending, but instead are morally ambiguous or even depressing. Given Jewish history, it’s easy to see why. I got a lot of great authors and books to add to my TBR list from this chapter.

Chapter Six, “Legends of Dead Jews,” discusses the urban myth about surnames being changed at Ellis Island. A lot of people react with anger and disbelief when they’re presented with undeniable historical and documentary proof that this never happened. They cherish their family stories about stupid clerks changing the spelling or inventing an entirely new name.

What really happened was that many immigrants felt compelled to change their obviously Jewish names due to systemic, institutionalized antisemitism. Other groups of immigrants, like Italians, Greeks, Germans, and Ukrainians, typically kept their names, or at most changed the spelling to make the pronunciation more obvious or look a bit less foreign. Jewish name-changers routinely cited difficulties in finding jobs, being accepted at schools, being allowed to stay at hotels, and housing.

They also claimed their names were unpatriotic, too foreign, uneuphonius, cumbersome, annoying, uncomfortable, hard to spell and pronounce, embarrassing, and a hindrance to employment, education, social acceptance, and housing. Rarely did they cite the clear culprit, antisemitism. The only name-changers who mentioned this were Christians with Jewish-sounding names. Instead of challenging this unfair system, they submitted to it.

Chapter Eight, “On Rescuing Jews and Others,” is by far the longest. I was surprised Ms. Horn believes barely anyone has heard of Varian Fry, one of only five Americans to date honored by Yad Vashem as Righteous Among the Nations. I’ve known about him for years, even if I didn’t know so many details until now. Mr. Fry rescued several thousand people from his base of operations in France, including many famous artists, writers, and intellectuals such as Marc Chagall and Franz Werfel.

Chapter Nine, “Dead Jews of the Desert,” discusses Diarna, a virtual museum documenting vanished Jewish communities primarily in the Middle East and Southwest Asia. Diarna is a Judeo-Arabic word meaning “our homes.” Some of the synagogues and other places documented have now been destroyed by wars, like the gorgeous 500-year-old synagogue of Damascus. Due to Ashkenazocentrism, many people don’t know what a huge, vibrant Jewish presence there was in this part of the world until the ethnic cleansing following WWII. Jews living in Muslim lands were also subject to dhimmitude, a legal, humiliating second-class status.

Chapter Ten, “Blockbuster Dead Jews,” is about Shoah museums and the travelling exhibit Auschwitz: Not Long Ago, Not Far Away. Ms. Horn was very uncomfortable with this exhibit because it once again ultimately used the Shoah as a lesson about love and feel-good inspiration. All these museums, which do wonderful work, also tend to reduce Jewish history and our people to the Shoah, and leave out testimonies soaked with rage at all the bystanders and collaborators.

Chapter Eleven, “Commuting with Shylock,” is obviously about The Merchant of Venice, and explores the cruel reality of Venetian Jewish history. Ms. Horn found that people who critique the play as irredeemably antisemitic are called whiny, vulgar, censors, and too PC, and of course have antisemitism goysplained to them, while Jewish scholars who declare it nuanced or not at all offensive are lovingly praised.

Chapters Three, Seven, and Twelve discuss the shooting attacks on U.S. synagogues in recent years. The final of these “Dead American Jews” chapters reveals the shocking fact that many news stories about the attack on the Jersey City kosher grocery defended the shooters’ motives. They were just angry and frustrated about gentrification, school zoning, and Chasidic Jews moving in. Yet these news outlets never justify hate crime attacks on Black churches, gay nightclubs, and stores with a big Latino customer base, nor do they show sympathy for the murderers.

Ms. Horn concludes by talking about Daf Yomi, the worldwide Talmud study group that studies one page (back and front) of Talmud every day. When this study cycle ends after seven years, there are huge celebrations, and then it starts all over again. I would love to start participating when the next cycle starts in 2027.

I highly recommend this book to everyone. Many of the insights might make Gentiles uncomfortable, but these are important conversations we need to have for the sake of healthy, positive interfaith relations. Oh, and read more Yiddish and Hebrew literature!

A shallow soap opera in the late 1940s

Not Our Kind by Kitty Zeldis

This book was recommended to me by a library computer while I was searching for Dara Horn’s recent essay collection, the provocatively-titled People Love Dead Jews, as a similar book. Since it was in that very library, and the blurb made it sound right up my alley, I went to look for it and assumed I’d love it.

In 1947, while running late to a job interview, 25-year-old Eleanor Moskowitz’s taxi is rear-ended by another taxi in bottleneck traffic, caused by Pres. Truman’s visit to the city. Because Eleanor suffers an injury to her face, and because cops get involved after the cabbies start arguing, she’s unable to go to the interview.

However, the woman in the other taxi, Patricia Bellamy, invites Eleanor to her glamourous Park Avenue apartment to calm down. Patricia does have some belated misgivings after she hears Eleanor’s obviously Jewish surname, but feels it would be poor manners to rescind the invitation.

When Eleanor arrives at the apartment, she meets Patricia’s only child, 13-year-old Margaux, a polio survivor. Margaux is very understandably bitter, angry, and surly on account of her long illness and being left with a withered leg. But for some reason, she’s instantly drawn to Eleanor, and begs for Eleanor to become her tutor. Eleanor previously worked as a teacher, but resigned when the principal refused to punish a girl for plagiarism. She was also romantically involved with another teacher, and found it awkward to be around him after he started going out with the school’s third Jewish teacher.

Eleanor isn’t too sure about the prospect of being Margaux’s tutor, but ultimately agrees to do it. Prior to accepting the offer, she went to an unemployment agency and was advised by the woman who saw her, Rita Burns, to change her surname to something less obviously Jewish, like Moss or Morse, so her résumé wouldn’t be automatically thrown away. Miss Burns says she knows what she’s talking about, since her real name is Rachel Bernstein.

Because the Bellamys’ building is restricted, Eleanor indeed ends up pretending to have the surname Moss when she announces herself to the doorman. This charade continues when she joins the Bellamys at their summer home in Argyle, Connecticut.

And it’s in Argyle where all the trouble begins.

Patricia’s Bohemian playboy brother Tom arrives for a visit, and he and Eleanor feel an immediate attraction. For many compelling reasons, Patricia is quite alarmed to discover their romantic feelings, and even more upset when she discovers Eleanor was in Tom’s bed. Not only is Eleanor her employee and expected to set a good example for Margaux, but she’s also a good thirteen years younger than Tom and of a different religion and social class. Tom is also notorious for his string of broken hearts and endless affairs, one of which ended with the woman having an abortion.

Also angry is Patricia’s husband Wynn, whose many terrible qualities include antisemitism, sexual predation, drunkenness, classism, poor anger management, lack of success in his law firm, and hatred of modern art. He blames Eleanor for the increasing strain in his marriage, and will stop at nothing to let her know who’s boss and what he really thinks of her.

And when Wynn crosses that line, everyone’s lives are sent into even more of a tailspin.

Overall, I was really disappointed in this book. While Ms. Zeldis does a superb job of describing things like interior decoration, architecture, clothes, and Manhattan streetscapes of the era, the characters all seemed kind of flat and shallow. I never truly felt in anyone’s head, and the narration is rather telly instead of trusting readers to discern things for themselves.

This book also follows the annoying trend of alternating POV characters every other chapter, except for one time where two chapters in a row are in Patricia’s POV. Thus, many times the revelation or cliffhanger than ends a chapter isn’t followed up at all, or the resulting reactions and events are relayed later instead of shown as they actually happen. God forbid you use third-person omniscient in a book with more than one main character!

I also wished there’d been more development of Eleanor’s relationship with Margaux and their lessons. And without giving anything away, there’s a really convenient deus ex machina plot development for one of the storylines. I agree with reviewers who feel this is a YA book that just happens to have adult characters.

I was hoping for a more thorough, engrossing exploration of the institutionalized, systemic antisemitism which continued even after the Shoah, not just alternatingly heavy-handed and minor mentions every so often. Eleanor is very secular and assimilated, with almost no connection to either religious or cultural aspects of Judaism. It feels so out of character when she visits a mikvah, not to mention contrary to norms of halacha (Jewish law).

Obviously, antisemites don’t care how religious or secular someone is, but Eleanor never demonstrates a strong or believable Jewish identity. The distinction between her and the Bellamys feels more believably based on class instead of religion.

Also, her relationship with Tom and their supposed chemistry never felt believable to me, coupled with how rare and scandalous interdating and intermarriage were in that era. Eleanor only thinks about how she’ll be excluded from Tom’s Gentile world, not about things like how they’d raise potential kids.

The treatment of premarital sex also felt a bit unrealistic and ahistorical. Outside of really Bohemian types, which Eleanor isn’t depicted as, it was generally only done by couples planning to marry anyway in this era. Not couples only thinking of a good time and unsure of their relationship’s future.

And did I mention the book just kind of ends in media res?

Reading The Divine Comedy as a non-Christian

Though Dante intended his magnum opus as primarily the story of his spiritual reformation and redemption, and presumed most of his readers would be Christians or future converts, you truly don’t have to share that religion to enjoy it. Many of the themes and lessons can be interpreted in alternate ways, just as Krishna famously tells Arjuna there are many different names and faces for God, and paths to her/him, but none are wrong, so long as one has a pure, devout heart and soul.

However, despite Dante treating righteous non-Christians very respectfully, struggling with his era’s teaching that only baptised Christians could attain Paradise, avoiding antisemitic tropes about Hell, and saving a few so-called pagans, there are certain things which are still a challenge to read. This isn’t a reflection on Dante, but rather my own background. Life gives all of us a different frame of reference based on so many things, religion included.

My family background and my own personal religious history are too complicated and private to get into here, but the most pertinent thing to know is that I’ve been living a Jewish life since I was eighteen, after years of longing to reclaim my spiritual birthright. The religions I feel closest to after my own are Hinduism, Buddhism, Taoism, and Jainism.

Theologically, Judaism is closest to Islam. They were even closer before Prophet Mohammad got pissed off that more Jews weren’t converting, and changed things like how many times a day one should pray (from three to five). Again theologically speaking, Judaism and Christianity are like oil and water. So many important things radically contradict one another; e.g., Jews don’t believe in Original Sin or the divinity of Jesus.

This is a topic for another post, but suffice it to say, interfaith relations weren’t very good until about 1950. At the heart of the antisemitism which culminated in the Shoah was the deicide charge. And while I’m really glad the only Jews depicted in Inferno are Judas and Caiaphas, thus avoiding grotesque stereotypes and slanders, it’s hard to not be bothered by the deicide charge in Paradiso VII. There’s also this tercet in Paradiso V:

“If evil covetousness cries out to you,
be men, and not foolish sheep,
so that the Jew among you does not laugh!”

YIKES!

Intellectually, I can explain and contextualise these statements to take some of the sting off. Dante cannot be divorced from his time and place, no matter how modern and relevant he feels in many ways. He also believed other things we now know to be false, like the Donation of Constantine and Prophet Mohammad originally being a Christian, since there was no widely-available information debunking these claims.

And compared to many other Medieval writings (e.g., the Prioress’s Tale in The Canterbury Tales, the chilling end of The Song of Roland), this is really tame. Out of 14,233 lines, these comments are a tiny drop in the bucket. Dante also questions why, if Christian doctrine says the Crucifixion was necessary, the Second Temple then had to be destroyed and the Jewish people forced into Diaspora.

But emotionally and personally, it’s really hard to read that, knowing the deicide charge formed the basis of almost 2,000 years of horrific antisemitism in Europe, and that even those few seemingly off-handed comments were part of a much larger picture that really added up.

Judaism and Christianity also radically differ on the subject of the Pharisees, who are mentioned in a negative light in the Commedia. Though all evidence from multiple sources attests to Pharisaic beliefs and practices forming the basis of post-Temple Judaism, and indeed being the very reason we were able to survive the loss of the Second Temple, their reputation in Christianity is far different.

Long story short, each of the four Gospels is successively less Jewish and more Christian in character. As time progressed, the two faiths diverged more and more, and it became obvious there weren’t as many Jewish converts as hoped for. Thus, it was felt necessary to draw strong lines between the two traditions and seek converts from other populations.

Judaism has no concept of Limbo. While there are many conflicting views on the afterlife, who goes where, if very wicked souls stay forever in Hell, whether Gehenna or Sheol is the place for the worst sinners, and what exactly all these places are like, one thing everyone does agree one is that the righteous of all nations have a place in HaOlam HaBa, the World to Come. We don’t believe only our people can attain Paradise.

Dante heavily leans towards this view too, as he struggles all through the poem with the idea that only baptised Christians (plus the righteous people of the Bible) are worthy of Paradise. What about people who live in places like India, where Christianity had no presence, or who lived before Jesus, like his dear Virgil? Indeed, he saves a few so-called pagans (Cato, Trajan, Statius, Ripheus the Trojan), and depicts a few Muslims among the righteous in Limbo.

He also says many people of other faiths, or of no faith, are closer to God than actual baptised Christians.

St. Bernard of Clairvaux’s prayer to Mary, which opens Paradiso XXXIII, is pure beauty, power, emotion, and devotion. Remembering back to Inferno II, Mary is the one who ultimately set Dante’s journey in motion. And given that Dante lost his mother when he was five or six years old, it’s easy to understand why he felt such devotion to Mary.

Despite not being Christian myself, I’m very moved by the image of Mary as a loving, universal mother figure. Many people who lost their mothers are particularly devoted to her for this very reason.

While specifically Christological beliefs do nothing for me and have no parallels in Judaism, most of the poem is a rich, fertile ground for inspiration. Dante intended his magnum opus as a spiritual guidebook, and despite his own strong Catholic faith, he frequently thinks of other kinds of people. Indeed, the penultimate word is l’altre, the other (in plural form). The Love he believes in, which powers everything in existence, includes a vast rainbow of perspectives and experiences, not just one.

Yes, we do bleed when you prick us

As I’ve mentioned before, I am so disgusted, angry, and hurt at how a lot of people have been showing some very ugly true colors since the latest terrorist attacks on Eretz Yisrael in May.

The horrifying story screencapped above is far from the only such incident of this nature since the explosion in worldwide antisemitism since May. Many politicians, organizations, businesses, schools, sports teams, etc., who issued statements against antisemitism and in support of the Jewish people have been dogpiled on social media. People are absolutely ranting about how one-sided, bigoted, politicized, and uneducated they are.

Shamefully, there sometimes followed retractions and apologies.

Just as all these “intersectional” clowns are trying to recast feminism as a feel-good social justice free-for-all where everyone but actual women are centred in our own liberation movement, so too have Israel-bashers tried to force-link condemnation of antisemitism with Islamophobia and anti-Arabism. God forbid we get a voice all our own!

If you don’t feel the need to condemn anti-Asian hate crimes without also mentioning prejudice and crimes against gays and lesbians, African-Americans, Native Americans, Latinos, Haitians, and the disabled, there’s zero reason for you to “All lives matter” antisemitism.

One, nice Ashkenazocentrism. About 80% of Jewish Israelis are Mizrachi, from the Middle East or North Africa, and therefore NOT white-presenting like Ashkenazim! Have you ever seen an Ethiopian Jew?

Two, nice job blatantly lying about the history of Israel. The Jewish people are indigenous to the land, and were there thousands of years before any Arab tribes arrived. You’re living in a fantasy land if you truly believe everyone lived in Kumbaya harmony until 1948. There were a number of pogroms committed by Arabs, like in Hebron in 1929.

The antisemitic Grand Mufti of Jerusalem was also buddies with Hitler, and his thugs convinced the British to severely limit Jewish immigration when they most desperately needed to escape Europe.

Arabs in Israel gladly sold their marshy, desert, unused, uninhabited lands to olim (immigrants), who proceeded to transform them into modern cities and fertile farmland. More Arabs began moving in when the land became habitable and desirable.

Many Shoah survivors were met with anger and violence when they returned home. Their houses and belongings were stolen by former friends and neighbors after they were deported. Some people were even murdered. Hence, why most survivors immigrated to Israel, the U.S., Canada, the U.K., or Australia as soon as possible.

Every single war Israel has ever been involved in was started by the surrounding Arab nations. They even attacked and invaded the very day Israel declared her independence and the British Mandate finally ended! How dare you defend the firing of 4,500 rockets and say it doesn’t constitute a conflict!

All of these things, and many, many, MANY more, are well-known, easily-verified historical facts. They’re not hidden away in obscure folios only hardcore scholars know about.

And by the way, the “anti-Zionism” screed comes right from the USSR’s playbook. They knew damn well open antisemitism was no longer socially acceptable after the Shoah, and so reinvented it under the guise of just bashing our liberation and decolonization movement. In the Middle Ages, we were hated, persecuted, and murdered because we wouldn’t convert to Christianity, and in the 19th and early 20th centuries, we were hated because of our so-called race. (Judaism is actually an ethnoreligious group, or, as Rabbi Mordecai Kaplan called it, “an evolving religious civilization.”) Now that both religious- and racially-based hatred are out of favor, we’re hated because of our country.

Helpful tip: If you replace the word “Zionists” with “Jews” in what you’re saying or writing, and it sounds very obviously antisemitic, you know damn well you’re not just innocently criticizing specific policies of the Israeli government.

I never see these obsessed clowns even mentioning real human rights abuses in countries like Syria, Iran, Saudi Arabia, Qatar, Venezuela, China, Turkey, Russia, Libya, and Nigeria. Just the only democracy in the Middle East, the only Jewish-majority country that’s ever existed. And to make it even worse, they often use Holocaust inversion and soft Holocaust denial in their propaganda.

These people distort history, use doctored and decontextualized pictures and videos, and outright lie in their quest to pretend Israel is, as Bob Dylan sang in a song of the same name, a neighborhood bully for daring to defend herself against terrorism and repeated attempts at destruction.

Oh, and fringe tokens like Neturei Karta and JStreet do NOT represent the vast majority of the Jewish world.

Bottom line: I’m sick of non-Jews goysplaining what is and isn’t antisemitism, and the outright falsehoods, slanders, and threats. When you parrot Hamas talking points, you contribute to the international spike in hate crimes.

Get out of your damn woke bubble and talk to people who don’t share your groupthink!