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‘Don’t Say Sorry’: Columbia University Bans Pro-Israel Professor From Campus
A pro-Hamas demonstrator uses a megaphone at Columbia University, on the one-year anniversary of Hamas’s Oct. 7 attack, amid the ongoing Israel-Hamas conflict, in New York City, US, Oct. 7, 2024. Photo: REUTERS/Mike Segar
Columbia University has “temporarily” banished its most distinguished pro-Israel Jewish professor — Shai Davidai — from campus property, a severe disciplinary sanction which prevents him from attending university functions and accessing his office.
Speaking to The Algemeiner on Wednesday morning, Davidai denounced the action as retaliation for his much publicized advocacy of Jewish civil rights, unabashed support for Zionism, and condemnations of student and faculty calls for continued acts of terrorism against Israel and other Western countries. He has, he noted, been targeted by the university before. Last semester, it launched an investigation of his conduct following spurious accusations that his denouncing terrorism amounted to anti-Muslim bigotry.
Now, the university has allegedly found cause to discipline Davidai under a microscope, punishing him for an exchange of words which took place during dueling demonstrations marking the one-year anniversary of Hamas’s Oct. 7 massacre across southern Israel. According to Davidai’s own social media account, as swarms of pro-Hamas students bellowed slogans demanding violence against Israelis, the Columbia professor filmed himself reproaching the university’s chief operating officer, Cas Holloway, for permitting anti-Israel activists to hold a celebration of the terror attack — in which Hamas-led Palestinian terrorists murdered Jewish children, sexually assaulted Jewish women and men, and kidnapped over 200 hostages during their rampage.
Footage of the encounter shows Davidai approaching Holloway and requesting that he explain the pro-Hamas demonstration’s concurrence with a Jewish-student led vigil, a circumstance that many people on campus felt was an injustice and desecration of Jewish life. Davidai then vowed to walk with Holloway until he received a sufficient response to his concerns, a not unusual behavior on Ivy League campuses, where administrative buildings have been illegally occupied and presidential offices stormed by anti-Israel demonstrators over the past year. Earlier in the day, Davidai himself was stalked by pro-Hamas activists and briefly jousted with two public safety officers about whether his freedom of movement had been violated.
“Cas, what do you have to say?” Davidai said to Holloway, with whom he crossed paths incidentally. “How could you allow this to happen on Oct. 7? … You have to do your job, and I will not let you rest until they let us rest.”
During the meeting, Davidai initiated a conversation between Holloway and an Israeli student who, like Davidai, pleaded for answers.
Holloway apologized to the student, to which Davidai responded, “Don’t say sorry if you let this happen. This is your responsibility. This is not being sorry … I’m filing a complaint with you right now, Cas. You’re the COO … You know it’s unsanctioned; you know they violated every time, place, and manner. They are hiding their faces.”
Holloway then proceeded to terminate the conversation, prompting Davidai to say, “I’m walking with you. Where are we going, Cas? Because Jewish and Israeli students don’t get to go, so where are we going? I’m walking with you. I’m not obstructing you.”
During Wednesday’s interview with the Algemeiner, Davidai defended his approach as a genuine expression of grief and concern for the welfare of Jewish students.
“People are free to see exactly the videos and see, you know, what did or did not happen and judge for themselves,” he said. “That is why I call this a clear act or retaliation. My lawyers got on a phone call with them on Oct. 7 [of this year] and were told that the university is going to suspend my ability to be on campus. On that day, the university found that the most important thing is to remove me from campus. I am, to the best of my knowledge, the only professor who has been removed from campus since Oct. 7 [2023].”
Davidai went on to point to faculty conduct which has been covered by The Algemeiner, including Columbia professor Joseph Massad publishing in Electronic Intifada an essay cheering Hamas’s atrocities as “awesome” and describing men who paraglided into a music festival to kill young people as “the air force of the Palestinian resistance.”
Davidai continued, “The only person who was removed from campus is the one that exposed the chief operating officer’s antisemitic problem. And I say this, you know, I don’t know if he is or isn’t an antisemite. I do know that he’s awfully comfortable with antisemitism and that he has an antisemitism problem.”
According to Columbia University, the campus ban, which does not affect Davidai’s compensation or employment status, was prompted by “threats of intimidation, harassment, or other threatening behavior.”
Samantha Slater, a university spokesperson, continued: “Columbia has consistently and continually respected Assistant Professor Davidai’s right to free speech and to express his views. His freedom of speech has not been limited and is not being limited now. Columbia, however, does not tolerate threats of intimidation, harassment, or other threatening behavior by its employees. Because Assistant Professor Davidai repeatedly harassed and intimidated university employees in violation of university policy, we have temporarily limited his access to campus while he undertakes appropriate training on our policies governing the behavior of our employees.”
This latest clash between Davidai and Columbia University comes during what has been widely described as an unprecedented “crisis” at the school which, since Oct. 7, 2023, has undermined its credibility with the public and drawn the scrutiny of federal lawmakers.
In April, an anti-Zionist group occupied Hamilton Hall, forcing then-university president Minouche Shafik to call on the New York City Police Department (NYPD) for help, a decision she hesitated to make and which led to over 108 arrests. However, according to documents shared in August by the US House Committee on Education and the Workforce, 18 of the 22 students slapped with disciplinary charges for their role in the incident remain in “good standing” despite the university’s earlier pledge to expel them. Another 31 of 35 who were suspended for illegally occupying the campus with a “Gaza Solidarity Encampment” remain in good standing too.
In August, Shafik resigned as president of the university, and just two months prior, in June, its legal counsel reached an out of court settlement with a student who accused administrators of neglecting their obligation to foster a safe learning environment during the final weeks of last spring semester. While stopping short of admitting guilt, the settlement virtually conceded to the plaintiff her argument that the campus was unsafe for Jewish students, agreeing to provide her and others “Safe Passage Liaisons” tasked with protecting them from racist abuse and violence.
Amid this cluster of scandals and conflagrations, Davidai has allegedly received a lion’s share of the university’s attention. Last semester, it launched an investigation of his conduct, which he called a persecution that “reveals the depths of its hostility towards its Jewish community.” He has since retained counsel to guard his rights and prevent being bulldozed by one of the wealthiest and powerful universities in the world. Despite his troubles, however, he told The Algemeiner on Wednesday that Columbia is redeemable.
“I do this because I love teaching and I love research. And because I truly believe that Columbia can become better,” he said. “For me, Cas Holloway is ruining Colombia’s reputation. He is the anathema of everything that’s right about Columbia, its educational practice, research, and openness to everyone. And I don’t know if he’s a good person or a bad person, but his inaction, his indifference shows that he’s OK with ruining everything that higher education should be standing for.”
Follow Dion J. Pierre @DionJPierre.
The post ‘Don’t Say Sorry’: Columbia University Bans Pro-Israel Professor From Campus first appeared on Algemeiner.com.
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A History of Hanukkah and Jewish Survival
A Hanukkah menorah. Photo: Pixabay
We like to think that Hanukkah was the great victory of Judah, the son of Mattiyahu the Priest (who initiated the resistance) against the mighty Syrian or Seleucid Greeks over 2,000 years ago. The Seleucid campaign against Judea began when Antiochus the 4th invaded in 167 BCE). He believed his culture was far superior to that of the Jews. Jewish merchants were beginning to rival the Greeks in the Eastern Mediterranean, so commercial rivalry was a factor too.
Judah (the name Maccabee is not mentioned in Talmudic sources) did indeed defeat some Seleucid armies and retook the Temple and purified it in 164 BCE. But in fact, the fighting went on for some five years.
Although in between, the Temple did indeed function the way it did before Antiochus, nevertheless it was not a clear-cut victory. The in-fighting in the court of the Syrian Greeks, the assassination of kings and rival generals, all contributed to stalemate with Syrians still holding on to their fortress in Jerusalem.
Judah was killed in the battle of Elasa in 160 BCE. Judah’s brother Jonathan was killed in 143 BCE. Only with the last brother Simon, who was recognized officially as Judea’s high priest and the head of the Judean state in 142 CE, did Judea become independent, for a while.
Judah did not establish the annual eight-day festival we have today. He did replicate the Eight Days of King Solomon’s original dedication of the first Temple when he re-took it. The late Talmudic rabbis established the ongoing eight days to commemorate the miracle of the oil not mentioned earlier. And their failure to mention Judah indicates their disapproval of the Hasmonean dynasty in general as it played out.
Was Hanukkah just a matter of military conquest — or just cultural disagreement with the Greeks? There were no Palestinians to be seen. In competing for markets, Greeks killed Jews and Jews killed Greeks back. John Hyrcanus, Simon’s successor ,was particularly effective at retaliating against those who attacked Jews even beyond his territory.
Within the Jewish community of Judea, there were huge divisions, which reflected the precise divisions that exist today within the Jewish communities in Israel and the Diaspora.
Succeeding generations could not even agree what the significance of Hanukkah was. For those who fought, it was a military victory that ultimately led to the establishment of regaining and re-opening the Temple and an autonomous state.
For the rabbis of the Talmudic era, who were scarred by the Roman conquests, it was a celebration of the spiritual flame kept burning by the few against the many. Judah the fighter was not mentioned. Some saw it as a response to the Diaspora festival of Purim, others as the interaction between the Diaspora and Israel, with both suffering from different pressures and antagonisms. What we now call antisemitism.
A lot has changed over the last 2,000 years — and a lot has not.
Empires have come and gone, rulers have risen and died, and Jews remain a people as Bilaam says (Numbers 23:9) “A nation that dwells alone and is not regarded (or valued) by the other peoples.” We have always been loners. Does this really matter? For some it does and that explains why so many Jews have always abandoned the confines of Jewish life to try to thrive in the non-Jewish world. It also explains why others have fought for their beliefs and freedom — and why some have become zealots.
We should not be surprised today to discover how many Jews are antagonistic to the Jewish people, and certainly not about how the non-Jewish world continues to be extremely ambivalent towards us. Both in the Middle East and in the West, communities are now no longer as monochromatic or as unified as they once were. Mass migrations have changed the complexity of many societies and divided them against themselves.
This is why the Hanukkah story is so important. It’s the only festival we have that records the military triumph of Israel against its opponents, and the survival of our tradition despite the continuous, repeated attempts to snuff us out.
We have thrived despite it all. In our prayers every single day of the year, we think of Jerusalem and returning to it in our minds if not in our bodies. This is something that the world just does not get — because they are not concerned with history or facts. This is our story, whichever the way the wind blows, and they will not snuff our lights out.
The author is a writer and rabbi, currently based in New York.
The post A History of Hanukkah and Jewish Survival first appeared on Algemeiner.com.
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Deriving Harmony: A ‘Mathematical’ Reading of Parshat Vayigash and the Story of Yosef
Reading from a Torah scroll in accordance with Sephardi tradition. Photo: Sagie Maoz via Wikimedia Commons.
Parshat Vayigash brings us to one of the most emotionally charged moments in the Torah.
Yosef, now a powerful ruler in Egypt, reveals his identity to his brothers, setting the stage for reconciliation after years of separation, pain, and misunderstanding. The parsha highlights themes of forgiveness, unity, and divine providence, as fractured relationships are mended and a family realigns with its shared destiny.
From a mathematical perspective, the resolution in Parshat Vayigash can be seen as a system of linear equations. Just as a system requires each equation to be satisfied simultaneously at a single solution point, the family’s conflicting perspectives and needs converge into a unified outcome. This metaphor provides a structured lens through which to understand the intricate interplay of values, responsibilities, and emotions in this story.
The Mathematical Framework: Systems of Linear Equations
A system of linear equations consists of two or more equations that must be satisfied simultaneously. For example:
Here, x and y represent variables, while the coefficients
This concept mirrors the narrative arc of Parshat Vayigash. Yosef’s perspective, shaped by his journey and Divine purpose, represents one equation, while Yehdah’s plea, grounded in responsibility and repentance, represents another. Both have their own unique parameters, yet the Torah demands that their paths intersect to achieve harmony.
Yosef’s Equation
Yosef’s trajectory is shaped by years of hardship and Divine intervention. Sold into slavery by his brothers, he rises to become the viceroy of Egypt, using his position to save countless lives during a devastating famine. His equation includes parameters such as forgiveness, hidden identity, and the fulfillment of his prophetic dreams. Yosef operates with a long view of history, understanding that his suffering was part of a Divine plan to ensure the survival of his family.
In mathematical terms, Yosef’s line reflects a higher-level perspective. His decisions are calculated, testing his brothers to see if they have truly changed. He places Benjamin in a position of vulnerability, forcing his brothers to confront their past actions and demonstrate growth.
Yehudah’s Equation
Yehudah’s line, meanwhile, is rooted in loyalty, repentance, and self-sacrifice. Once a key player in the sale of Yosef, Yehudah now steps forward as the family’s moral leader. His heartfelt plea to protect Benjamin, even offering himself as a slave in his brother’s place, demonstrates a profound transformation. Yehudah’s parameters include responsibility for his actions, a commitment to his father Yakov, and a willingness to endure personal suffering for the sake of his family’s unity.
Yehudah’s line represents a grounded, immediate perspective. He is not thinking about grand plans or Divine foresight; he is focused on the here and now, ensuring Benjamin’s safety and preserving his father’s fragile spirit.
Solving the System
The brilliance of Parshat Vayigash lies in how these two “lines” converge. Yosef and Yehudah begin from vastly different places: Yosef with his concealed identity and tests, and Yehudah with his guilt and earnestness. Through their charged interaction, each adjusts their position, mirroring the process of manipulating equations to find a solution.
Yosef’s eventual revelation — “I am Yosef” — is the moment when the system resolves. At this point, all conditions are satisfied: Yosef’s need to confirm his brothers’ repentance, Yehudah’s commitment to his family’s well-being, and the overarching Divine plan to reunite Yakov’s children.
The solution to the system is a point of harmony where all variables align. The family’s unity is restored, not by erasing their differences, but by finding a resolution that respects and incorporates each perspective.
Lessons from the Formula
The system of linear equations in Parshat Vayigash teaches us profound lessons about reconciliation and harmony. Just as mathematical systems require each equation to maintain its integrity while finding common ground, human relationships thrive when differing perspectives are acknowledged and balanced. The Torah shows us that unity is not about uniformity; it’s about creating a space where all voices can contribute to a shared solution.
The process of solving such a system highlights the importance of adjustments and dialogue. Yosef and Yehudah’s interactions involve testing, negotiation, and moments of vulnerability. The result is a meaningful reconciliation that strengthens their family’s bond.
Conclusion
Parshat Vayigash offers a timeless blueprint for resolving conflicts and building unity. Through the lens of a system of linear equations, we see how Yosef and Yehudah’s distinct trajectories intersect to create a harmonious outcome. Each perspective brings its own parameters, yet the solution honors them all. This mathematical metaphor not only deepens our understanding of the parsha, but also inspires us to seek alignment in our own relationships, finding points of connection where harmony can flourish.
Rochie Gottheil is an analyst by day and creates high school and college math curricula in her spare time. She can be reached at Rochel.desk@gmail.com
The post Deriving Harmony: A ‘Mathematical’ Reading of Parshat Vayigash and the Story of Yosef first appeared on Algemeiner.com.
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How Hamas Lies About Israeli Hostages — With the BBC’s Help
The BBC logo is seen at the entrance at Broadcasting House, the BBC headquarters in central London. Photo by Vuk Valcic / SOPA Images/Sipa USA.
On Dec. 17, the BBC News website published a report by Yolande Knell and Rushdi Abualouf headlined “Gaza ceasefire talks in final stage, Palestinian negotiator tells BBC.” Readers of that report were told that:
Of 96 hostages still held in Gaza, 62 are assumed by Israel to still be alive.
As was the case in another BBC report published a week earlier, that portrayal fails to clarify that Hamas also holds two Israeli civilians who entered the Gaza Strip in 2014 and 2015, and the bodies of two soldiers who were killed in 2014.
Readers are also told that Israel’s concern for the security of its civilians is “problematic” and a nod to the “far right”:
According to his spokesman, [Israel’s minister of defence] Katz told members of the Israeli parliament’s foreign affairs committee on Monday: “We have not been this close to an agreement on the hostages since the previous deal,” referring to an exchange of hostages and Palestinian prisoners in Israel in November 2023.
He has since written on X: “My position on Gaza is clear. After we defeat Hamas’s military and governmental power in Gaza, Israel will have security control over Gaza with full freedom of action,” comparing this to the situation in the occupied West Bank.
“We will not allow any terrorist activity against Israeli communities and Israeli citizens from Gaza. We will not allow a return to the reality of before 7 October.”
Such comments are likely to be seen as problematic by negotiators trying to bridge gaps with Hamas. However, in Israel, they are seen as vital to guarantee the support of far-right Israeli cabinet ministers who have previously warned they would not agree to what they have described as a “reckless” deal in Gaza.
In a televised report about the talks which was aired on the BBC News channel on the same day, Rushdi Abualouf (located in Istanbul) told viewers that: [emphasis in italics in the original, emphasis in bold added]
“…also the first stage will allow the dead hostages — the civilian dead hostages — also will be released. So not only alive [sic] hostages but also the people who were killed in the airstrikes and they are civilians…”
With that highlighted statement Abualouf promoted and mainstreamed the long-standing Hamas propaganda whereby any deceased hostages were killed as a result of Israeli actions.
In August we saw that when such claims were shown to be false, the BBC failed to adequately inform its audiences when Hamas murdered six Israeli hostages, including American Hersh Goldberg-Polin.
Among the civilian hostages known to be deceased, are those who were murdered during the October 7 onslaught and their bodies then abducted and taken to the Gaza Strip. They include Idan Shtivi, Judith Weinstein Haggai, Gadi Haggai, Dror Or, Yair Yaakov, Manny Godard, Ilan Weiss, Eitan Levy, Ofra Keidar and two Thai nationals. Additional hostages were kidnapped alive and subsequently died or were murdered while in captivity.
Rushdi Abualouf not only promoted disinformation by claiming that the deceased civilian hostages were “killed in the airstrikes” — he deliberately misled BBC audiences by means of brazen promotion of the Hamas narrative, which is intended to erase its responsibility for the deaths of hostages and place the blame on Israel.
Hadar Sela is the co-editor of CAMERA UK — an affiliate of the Committee for Accuracy in Middle East Reporting and Analysis (CAMERA), where a version of this article first appeared.
The post How Hamas Lies About Israeli Hostages — With the BBC’s Help first appeared on Algemeiner.com.