Connect with us

RSS

Assad and Esav Will Be Forgotten — Only the Righteous Will Be Remembered

A Torah scroll. Photo: RabbiSacks.org.

It’s a sight that the world has seen time and again  — but somehow, it is a shock each time it happens. A vicious tyrant brought low, his carefully constructed empire crumbling and collapsing under the weight of its own brutality. This week, it happened — and it unfolded before our eyes in real-time.

Bashar al-Assad, the once-dominant ruler of Syria — and son of a father who was the dominant ruler of Syria — appeared untouchable. Despite 13 years of civil war, Assad held onto power, aided and abetted in his authoritarian rule by Iran and Russia, always there to ensure the rebels never seized control.

But history is merciless to those who rule through fear alone.

Like so many despots before him, Assad’s spectacular fall was both inevitable and cautionary, echoing the collapse of countless oppressive regimes in recent history: Ceausescu in Romania, Gaddafi in Libya, and Saddam Hussein in Iraq.

But Assad’s fate not only echoes these modern fallen tyrants; it also follows a far older script. One could compare him to Al-Hakim bi-Amr Allah, the infamous Fatimid Caliph of Egypt, whose erratic and oppressive rule alienated his people and plunged his reign into chaos, and earned him the title, the “Mad Caliph.”

Ascending the throne in 996 at the tender age of 11, Al-Hakim initially showed promise but quickly descended into a pattern of bizarre and despotic behavior — not unlike Bashar al-Assad, the seemingly gentle and refined ophthalmologist from London who, in 2000, succeeded his father Hafez amid widespread international hope that he would usher in a softer, more progressive era for Syria, only to perpetuate and even amplify his father’s oppressive rule.

Just like Assad, Al-Hakim enforced laws that bewildered and terrorized his subjects. Religious minorities, particularly Christians and Jews, but also Muslims, faced fierce persecution and vicious pogroms, which included the destruction of their places of worship.

Even his own advisors and allies began questioning his sanity as he declared himself a divine figure. In 1021, Al-Hakim mysteriously disappeared, and many believe that he was assassinated by those closest to him.

And what about Al-Musta’sim, the last Abbasid Caliph of Baghdad, whose complacency in the face of danger ended in the catastrophic Mongol destruction of his capital and his own humiliating death in 1258?

Al-Musta’sim presided over a city once the jewel of the Islamic world. But by his time, the Abbasid Caliphate had been reduced to little more than a shadow of its former glory. The caliph, known for his indecisiveness and weak leadership, grossly underestimated the threat posed by the marauding Mongols, led by Hulagu Khan, who were systematically conquering the surrounding regions.

And the similarities to Assad don’t end there. Despite repeated warnings and opportunities to prepare for an inevitable attack, Al-Musta’sim faltered, failing to muster an adequate defense or seek effective alliances. His arrogance and misplaced confidence in Baghdad’s reputation as an invincible cultural and religious hub left the city exposed.

When the Mongols finally laid siege to Baghdad, they met little resistance, and the ensuing massacre was one of the most devastating and violent in medieval history. Hundreds of thousands of residents were slaughtered, the city’s famed libraries — including the House of Wisdom — were burned, and Baghdad was left in ruins.

As for Al-Musta’sim himself, he was captured by Hulagu, who rolled him up in a carpet and had him trampled to death by horses. His demise marked not only the end of the Abbasid Caliphate in Baghdad but was also a powerful demonstration of the brutal consequences of leadership defined by complacency and miscalculation — not dissimilar to what we saw this week.

But perhaps most evocative of all, in light of what we saw this week, is the story of Boabdil — Abu Abdallah Muhammad XII, the last Muslim Sultan of Granada, who surrendered his kingdom to Spain’s Catholic Monarchs in 1492.

As Boabdil fled into exile, he reportedly stopped on a hillside to look back at his lost realm. Overcome with grief, he began to weep, prompting his mother’s scornful rebuke: “You weep like a woman for what you could not defend as a man.”

One wonders if anyone whispered those words or something similar to Assad as he hightailed it to Moscow this week, leaving his country in tatters. Like Boabdil, Assad’s reign ends not with dignity or resolution, but in disgrace, as he leaves Syria shattered and divided, with much of its territory in the hands of Islamic fanatics whose brutality rivals his own.

History’s judgment of Assad will be as unforgiving as that of Boabdil: a ruler whose failures were both inevitable and avoidable and whose legacy is one of ruin.

And yet, as we reflect on the dramatic fall of Assad and the forgotten legacies of tyrants and losers like Al-Hakim, Al-Musta’sim, and Boabdil, we are reminded of a striking passage in the Torah that provides timeless insight into the nature of power and legacy. In Parshat Vayishlach, the Torah lists the names of Esav’s descendants — one “Aluf” after another (Gen. 36:15-43): “Aluf Teiman, Aluf Omar, Aluf Zepho, Aluf Kenaz…”

The Aluf titles imply chieftains, leaders, mighty figures in their time. But the question is inescapable: Why does the Torah dedicate precious space to these forgotten, seemingly irrelevant people? What purpose does this passage serve, recounting a lineage that has no lasting significance?

The answer lies in the Torah’s subtle but profound message about the nature of power. These were individuals who, in their day, seemed mighty and important, wielding authority and commanding respect. People lived or died at their whim. Armies marched, land was conquered, lives were impacted.

And yet their power was fleeting and shallow, rooted purely in conquest and temporal strength. They left behind no meaningful legacy, no enduring contribution to humanity, and no ethical framework by which the world might remember them. Their names survive only as worthless reminders of how empty their power truly was, and how history has erased them from any narrative of significance.

Contrast this with Jacob and his descendants, whose legacy transcends physical power or political dominance. Jacob’s strength — and the enduring legacy of the Jewish people — lies in the covenant with God, the divine ethical rule they uphold, and the moral compass they provide to the world.

While the Alufim of Esav’s lineage have faded into obscurity, their power nothing more than a historical footnote, Jacob’s descendants continue to endure and thrive, making their positive mark wherever they are. Their influence is not measured in fleeting military victories or in their ability to kill or torture those they control, but in the eternal values they represent.

The juxtaposition is striking and deliberate. Bashar al-Assad, like Esav and his descendants, may have controlled territory and wielded the power to kill hundreds of thousands of people, but in the end — he was and is nothing, and his legacy is nothing.

The power of the Esavs and the Assads, no matter how overwhelming it may be in their day, is hollow when measured against the enduring values of justice, compassion, and faith. Ultimately, it is not the Alufim of the world who are remembered, but those who commit themselves to something far greater than themselves. Such people are recalled forever, and their deeds are remembered and valued for eternity.

The author is a rabbi in Beverly Hills, California.

The post Assad and Esav Will Be Forgotten — Only the Righteous Will Be Remembered first appeared on Algemeiner.com.

Post Views: 307
Related Topics:
Continue Reading

RSS

The BBC Documentary That Paints Every Israeli as an Extremist

The Jewish community of Beit El in Judea and Samaria. Photo: Yaakov via Wikimedia Commons.

Louis Theroux first visited the West Bank in 2011 to film a documentary titled Louis and the Ultra-Zionists, part of his long-running series for the BBC. Back then, he at least seemed to possess a trace of journalistic curiosity. Even the title signaled a degree of editorial caution — framing his subjects as a small, ideological fringe rather than representative of Israeli society as a whole.

At the time, Theroux made an effort to clarify that he was profiling a narrow segment of Israelis. He showed legally purchased Jewish homes (sold by Arab landowners, no less) and acknowledged the regular — and at times deadly — terror attacks faced by Israeli civilians living in the area, often requiring military protection. There was condescension, certainly. But there was also context.

Fast-forward to 2024, and the curiosity is gone — though the bemused, slightly smug expression remains. His new BBC documentary, Louis and the Settlers, drops even the soft qualifiers. No “ultra.” No nuance. Just “settlers.” And with that, Theroux makes it clear: half a million Israelis living in the West Bank are one and the same — extremists who, we’re told, want every last Palestinian removed from the land.

This time, the documentary doesn’t begin with questions. It begins with conclusions. And Theroux uses a brief, unrepresentative snapshot of life in the West Bank to draw sweeping indictments of the entire Israeli state.

The message is unmistakable: Israel is the problem. Settlers are the villains. And Palestinians are passive, blameless victims of a colonial project.

Within the opening minutes, Theroux plants his ideological flag. He refers to the West Bank as “Palestinian territory” and describes every Israeli community within it as illegal under international law — a sharp departure from his more qualified approach 14 years earlier.

And while his personal views seep in throughout the film, they become crystal clear during one exchange at a checkpoint, where an Israeli soldier casually refers to their location as “Israel.” Theroux shoots back: “We’re not in Israel, are we?”

And just like that, the BBC and Louis Theroux have redrawn Israel’s borders. No Knesset debate needed.

Erasing History to Blame the Massacre

The timing of this return trip is no accident. The film comes in the shadow of the October 7 Hamas massacres — the day 1,200 Israelis were slaughtered, families were burned alive in their homes, and children were dragged into Gaza. And yet, Theroux barely mentions it.

The few passing references to October 7 serve not to inform the audience — but to imply that Israel may be exploiting its own dead to justify further expansion. It’s not an investigation. It’s an accusation. And it allows him to skip over thousands of years of Jewish history in order to frame the current war in Gaza as a convenient cover story for Israeli “aggression.”

Take Hebron, for example. Theroux tells viewers that “in 1968, the year after [the West Bank] was occupied by Israel, a community of Jewish settlers moved in illegally. They now number some 700.” He fails to mention that in 1895 — decades before the modern state of Israel existed — Hebron had a Jewish population of 1,429.

Jews have lived in Hebron since antiquity — it’s where, according to Jewish tradition, Abraham purchased the Cave of the Patriarchs. Modern records date the community back centuries, despite discrimination under Ottoman rule and bans on Jewish prayer at holy sites. In 1929, Arab rioters carried out a massacre, wiping out Hebron’s Jewish population. Dozens were murdered; the rest were expelled. Under Jordanian rule from 1948 to 1967, Jews were banned from the city entirely. When they returned after the Six-Day War — not as colonists, but as a displaced community coming home — Theroux picks up the story there and calls it “illegal.”

On the Six-Day War itself, Theroux offers no context. No mention of the Arab armies preparing to destroy Israel. No mention of Israel’s preemptive strike against an existential threat.

According to The Settlers, Israel simply “occupied” — full stop.

Palestinian Terrorism? Not Even a Footnote.

Theroux visits Evyatar, a small Jewish community near the Palestinian town of Beita, and uses it as a stand-in for the entire West Bank. Beita is depicted as a symbol of peaceful resistance: a proud, ancient Palestinian village standing firm against violent settlers backed by IDF soldiers.

It’s a neat story. Too neat. Because missing from the story are years of organized, violent riots from Beita — complete with Molotov cocktails, burning Stars of David, and Nazi swastikas. All carefully omitted to preserve the narrative: Palestinians peaceful, settlers aggressive. Facts that don’t fit? Left on the cutting room floor.

Meanwhile, Israeli nationalism is treated as something sinister and unsettling — a moral aberration to be examined. The notion that Jews might want sovereignty or security is met with thinly veiled suspicion. Yet Hamas’ goal of a Jew-free Palestine, explicitly laid out in its charter, is never mentioned. Nor is the Palestinian Authority’s “pay-for-slay” policy, which literally incentivizes terrorism by rewarding those who murder Israelis — including women and children.

These aren’t fringe details. They’re central to understanding the region. And Theroux knows it. He just doesn’t care.

The BBC’s Complicity

That The Settlers aired on the BBC — a publicly funded broadcaster once seen as a gold standard of global journalism — says plenty. Not just about Louis Theroux’s agenda, but about the institutional direction of the BBC itself. This wasn’t a rogue filmmaker sneaking bias past the editors. This was bias built into the foundation — signed off, packaged, and broadcast under the banner of credibility.

There is, of course, no problem with scrutinizing Israeli policy, and no issue with questioning the settlement enterprise or highlighting the tensions in the West Bank. But journalism — real journalism — demands context. It demands precision. It demands at least a passing familiarity with the full scope of the story.

Theroux offers none of that. He arrives with a predetermined script and casts his roles accordingly: Hero. Villain. Victim. Oppressor. And when reality refuses to cooperate? It’s left out.

Louis Theroux didn’t return to Israel to understand it. He returned to flatten it. To reduce its complexity to a morality play — and to ensure everyone knows the antagonist is.

The Settlers isn’t a documentary. It’s a hit piece. And the BBC handed him the camera — then applauded the performance.

The author is a contributor to HonestReporting, a Jerusalem-based media watchdog with a focus on antisemitism and anti-Israel bias — where a version of this article first appeared.

The post The BBC Documentary That Paints Every Israeli as an Extremist first appeared on Algemeiner.com.

Post Views: 42
Continue Reading

RSS

Indian Army Kills Islamist Terrorist Linked to 2002 Murder of Jewish-American Journalist Daniel Pearl

Jewish-American Wall Street Journal journalist Daniel Pearl was kidnapped and murdered by Islamist terrorists in Pakistan in 2002. Photo: Screenshot

The Indian government announced on Thursday that its military forces had killed “Pakistan’s most wanted terrorist,” who was connected to the 2002 murder of Jewish-American Wall Street Journal journalist Daniel Pearl.

On Wednesday, India launched “Operation Sindoor,” which the ruling Bharatiya Janata Party (BJP) claims is targeted at dismantling “terrorist infrastructure” in Pakistan and Pakistan-administered Kashmir.

The operation came after Pakistani terrorists killed 26 Hindu tourists in Kashmir last month amid escalating tensions between the two countries.

In a post on X, the BJP confirmed that during this week’s operation, the Indian army killed Islamist terrorist Abdul Rauf Azhar, who was involved in numerous terrorism plots, including the 1999 hijacking of an Indian Airlines flight, the 2001 terror attack on the Indian Parliament, and the 2016 Pathankot Air Force base attack.

Azhar’s involvement in the 1999 hijacking led to the release of Ahmed Omar Saeed Sheikh, a British-born al-Qaeda member with close ties to Pakistan’s intelligence services, who later was involved in the kidnapping and subsequent murder of 38-year-old Pearl, who was covering the war on terror as a journalist when he was abducted.

In a statement on X, Pearl’s father, Judea, addressed initial reports regarding Azhar’s death and his connection to his son’s murder.

“I want to clarify: Azhar was a Pakistani extremist and leader of the terrorist organization Jaish-e-Mohammed. While his group was not directly involved in the plot to abduct Danny, it was indirectly responsible. Azhar orchestrated the hijacking that led to the release of Omar Sheikh — the man who lured Danny into captivity,” he said.

In 2002, the Jewish-American journalist was abducted and killed by a group of Islamist terrorists connected to Azhar’s militant network, which had ties to al-Qaeda and Jaish-e-Mohammed, a terror group aiming to separate Kashmir from India and incorporate it into Pakistan.

On Jan. 27, 2002, an email was sent to several Pakistani and US media organizations, which included several photos, stating that Pearl was being held in “inhumane” conditions to protest the US treatment of Taliban and al Qaeda prisoners in Cuba. Photo: Screenshot

Originally stationed in New Delhi as the South Asia bureau chief for The Wall Street Journal, Pearl later moved to Pakistan to investigate terrorism following the Sept. 11, 2001, terrorist attacks in New York City.

After kidnapping Pearl at a restaurant in Karachi, southern Pakistan, the Islamist terrorists, who identified themselves as the National Movement for the Restoration of Pakistani Sovereignty, accused him of being an Israeli spy and sent the United States a list of demands for his release.

However, Washington did not meet their demands, and Pearl was ultimately executed after being held captive for five weeks.

His wife, Mariane Pearl, gave birth to a baby boy, Adam D. Pearl, in Paris later that year. On the Daniel Pearl Foundation website, she said, “Adam’s birth rekindles the joy, love, and humanity that Danny radiated wherever he went.”

The post Indian Army Kills Islamist Terrorist Linked to 2002 Murder of Jewish-American Journalist Daniel Pearl first appeared on Algemeiner.com.

Post Views: 48
Continue Reading

RSS

Jewish Jewelry Shop Owners Brutally Assaulted in Tunisia Days Before Annual Pilgrimage

A Jewish jewelry shop owner in Djerba, Tunisia, was brutally attacked by a man wielding a machete. Photo: Screenshot

A Jewish jewelry shop owner in Djerba, Tunisia, was brutally attacked by a man wielding a machete just days before the Tunisian island was set to host its annual Jewish pilgrimage, which is expected to draw thousands of visitors.

On Wednesday morning, two Jewish men — owners of a jewelry shop in the center of the island, located off Tunisia’s southeast coast — were physically assaulted by a man carrying a large knife.

Although the attack was halted when one of them screamed — alerting members of the local Jewish community who subdued the assailant — one of them was left severely injured.

According to local media reports, the attacker had surveyed the island the day before, visiting several stores to identify those owned by Jews. Local police arrested him shortly following the assault.

After the attack, one of the owners was admitted to the hospital with severe injuries. The 50-year-old Jewish man had his fingers severed during the assault and underwent surgery to reattach them.

Israeli Foreign Minister Gideon Saar condemned the attack and expressed his wishes for a swift recovery to the victims.

“This attack comes two years after the previous deadly assault that claimed Jewish lives and the lives of security personnel during the Lag BaOmer celebration,” the top Israeli diplomat wrote in a post on X.

“I call on the Tunisian authorities to take all necessary measures to protect the Jewish community,” Saar continued.

Djerba is home to the majority of Tunisia’s Jewish community, numbering about 2,000 people, and is also where the renowned El Ghriba Synagogue, one of North Africa’s oldest synagogues, is located.

The attack comes just a week before Jewish pilgrims are expected to arrive on the island for the Lag B’Omer holiday, when thousands gather annually for three days of festivities. The annual pilgrimage to El Ghriba Synagogue, scheduled for May 15 and 16 this year, draws visitors from around the world.

The synagogue has been targeted in multiple terrorist attacks over the years, including in 1985, 2002, and 2023.

Two years ago, a shooting at the synagogue claimed the lives of two Jewish cousins and three police officers. Aviel Hadad, a 30-year-old Israeli goldsmith, and Ben Hadad, a 42-year-old Frenchman who had traveled to join the festivities, were among the victims.

The post Jewish Jewelry Shop Owners Brutally Assaulted in Tunisia Days Before Annual Pilgrimage first appeared on Algemeiner.com.

Post Views: 43
Continue Reading

Copyright © 2017 - 2023 Jewish Post & News