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Dave Chappelle focuses ‘SNL’ monologue on ‘the Jews’ and Kanye West’s antisemitism controversy
(JTA) — Hosting “Saturday Night Live” for the first time since he faced widespread criticism about jokes ridiculing transgender people, comedian Dave Chappelle opened the show with a lengthy monologue about … “the Jews” — namely, the controversy surrounding rapper Kanye West’s recent antisemitic comments.
In the lengthy monologue, Chappelle danced along the lines he was mocking, emphasizing that he was not antisemitic while arguing that “it’s not a crazy thing to think” that Jews control Hollywood and insinuating that Jews have been making Black people into scapegoats for their past trauma.
Reaction from the audience featured ample laughter, although one joke landed in silence; online, criticism mounted immediately, with Time Out New York’s theater critic tweeting: “That Dave Chappelle SNL monologue probably did more to normalize anti-Semitism than anything Kanye said.”
In an unusually charged appearance for an SNL host — with rumors that some of the show’s writers might boycott in protest — Chappelle also appeared to address his own near-cancellation by analyzing the public and corporate backlash against West.
At the start of the routine, Chappele unfolded a small piece of paper and read from it, saying, “‘I denounce antisemitism in all its forms. And I stand with my friends in the Jewish community.’ And that, Kanye, is how you buy yourself some time.”
He then went on to explain that, over his 35-year career in comedy, he has come to learn that there are “two words in the English language that you should never say together in sequence: ‘The’ and ‘Jews.’” He then mocked West’s threat to go “death con 3” on Jews and the rapper’s boast that Adidas, his erstwhile corporate partner, would not dare sever ties with him. The sneaker company broke ties with West days later.
“Ironically, Adidas was founded by Nazis,” said Chappelle, “and they were offended. I guess the student surpassed the teacher.”
Chappelle, an African-American who often satirizes the Black community while at the same time mocking the serious and casual racism of whites, performed a similar tightrope act in dissecting West’s antisemitism.
“I’ve been to Hollywood and — no one get mad at me — I’m just telling you what I saw,” he said, adding a signature pause. “It’s a lot of Jews. Like a lot.” As the audience at NBC’s Manhattan studio laughed nervously, he quickly added, “But that doesn’t mean anything! You know what I mean? Because there are a lot of Black people in Ferguson, Missouri, it doesn’t mean we run the place.”
That joked echoed a familiar line of Jewish defense groups, who are often at pains to point out that a disproportionate Jewish presence in an industry is not an indication of a conspiracy — an age-old canard.
But Chappelle leaned harder into the joke, leading some reports on the monologue to suggest that he was justifying and defending West’s antisemitism.
He said the “delusion that Jews run show business” is “not a crazy thing to think,” but “it’s a crazy thing to say out loud.” He also said of West, “It’s a big deal, he had broken the show business rules. You know, the rules of perception. If they’re Black, then it’s a gang. If they’re Italian, it’s a mob. If they’re Jewish, it’s a coincidence and you should never speak about it.”
Chappelle also alluded to a similar controversy surrounding Kyrie Irving, star of the NBA’s Brooklyn Nets, who was suspended after tweeting about a film that promotes a series of antisemitic canards.
“Kanye got in so much trouble that Kyrie got in trouble,” Chappelle said. “This is where I draw the line. I know the Jewish people have been through terrible things all over the world, but you can’t blame that on Black Americans.” The line was met with silence, until a single audience member was heard to hoot approval. “Thanks, the one person that said ‘woo.’”
Chappelle closed what for SNL was an unusually long opening monologue by seeming to allude to “cancel culture” and the controversy that swirled around his own comedy and charges that he is transphobic.
“It shouldn’t be this scary to talk about anything,” he concluded. “It’s making my job incredibly difficult. And to be honest with you, I’m sick of talking to a crowd like this. I love you to death and I thank you for your support. And I hope they don’t take anything away from me… whoever they are.”
Snap reaction to Chappelle’s routine was mixed. In addition to the tweet by Adam Feldman, Time Out New York’s theater critic, the Jerusalem Post accused the comedian of “engaging in antisemitic tropes.” Screenwriter Amalia Levari tweeted, disapprovingly, “So cool that SNL gave Chappelle the stage to deliver a TED Talk about how antisemitic dog-whistles are good, actually.”
Ari Ingel, who heads Creative Community For Peace, a group that fights antisemitism and other forms of bigotry in the entertainment industry, appeared more forgiving. “Some people will be offended at some of his monologue, but sometimes you just need to laugh,” he tweeted.
Wrote Rabbi Josh Yuter, an influencer on Jewish Twitter: “As I understood Chappelle’s monologue, the key point is that there are double standards regarding who can say what about whom. If my Twitter feed is any indication, everyone agrees this is a problem though there’s rampant disagreement over the details.”
Last week, the Irving controversy was also mentioned in the show’s “Weekend Update” segment, when mock newscaster Michael Che said that Irving met with the Anti-Defamation League and said that “from now on he would pretend to not be antisemitic.”
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Israel and the Impossible Standard of Moral Perfection
Jewish visitors gesture as Israeli security forces secure the area at the compound that houses Al-Aqsa Mosque, known to Muslims as Noble Sanctuary and to Jews as Temple Mount, in Jerusalem’s Old City, Photo: May 5, 2022. REUTERS/Ammar Awad
There is a standard applied to Israel that no other nation is expected to meet. It is not a standard of law, nor of morality as commonly understood. It is something far more rigid and far less honest. It demands perfection in the face of existential threats, and even then, it delivers condemnation.
As the conflict with Iran intensifies, Israel finds itself navigating a reality few countries have ever faced.
Iran has made its intentions unmistakably clear for decades. The destruction of Israel is not rhetoric for domestic consumption. It is official Iranian policy. It is repeated openly, consistently, and without apology.
When Iran strikes, it does not distinguish between civilian and military targets. In fact, it purposefully targets civilians. And it doesn’t only target Jews. Rockets do not ask who is religious or secular, Jewish or Muslim, Israeli or Arab. They fall where they are aimed, and often where they are not, with one purpose in mind: to kill, to terrorize, and to destabilize.
Israel, in contrast, is forced to think not only about survival, but about responsibility. This includes responsibility toward all of its citizens: Jewish, Muslim, Christian, Druze. The diversity of Israeli society is often overlooked, but in moments of crisis, it becomes impossible to ignore. Protection must extend to everyone, without exception.
That is why restrictions on public gatherings were imposed. Not as a political statement, but as a practical necessity. In wartime, large crowds are not just gatherings. They are potential mass casualty events waiting for a single missile.
Yet when Israel extended these restrictions during Ramadan, including closing access to major religious sites, the response was immediate outrage. The accusation was predictable: Religious discrimination. Oppression. A supposed targeting of Muslim worshippers.
The reality was different. The restrictions applied across the board. Muslims were not permitted at the Al-Aqsa Mosque. Christians were not permitted at the Church of the Holy Sepulchre. Jews were not permitted at the Western Wall or the Mount of Olives. This was not selective enforcement. It was a universal policy driven by security concerns.
But nuance rarely survives in the modern information environment.
Within hours, a simplified narrative took hold. Israel was once again cast as the aggressor, the oppressor, the state that denies religious freedom. The broader context disappeared. The ongoing threat, the indiscriminate nature of incoming attacks, the responsibility to prevent mass casualties, all of it was pushed aside.
Then, almost as if to underline the point, a rocket landed near Jerusalem’s Old City that very same day. It was a stark reminder of what was at stake. Had thousands gathered as they normally would, the consequences could have been devastating.
And yet, even that reality does not shift the narrative.
This is the dilemma Israel faces repeatedly. If it acts to prevent harm, it is accused of repression. If it refrains and harm occurs, it is blamed for negligence. There is no decision that escapes criticism, because the criticism is not rooted in the decision itself. It is rooted in a predetermined judgment against a state run by Jews.
Another example illustrates this pattern with uncomfortable clarity. A toddler was found approaching the Israeli border alone. In any other context, this would be seen for what it is. A child placed in danger, likely as part of a calculated attempt to provoke a reaction.
Israeli soldiers responded not with force, but with care. They ensured the child’s safety, provided food and water, and transferred him to the Red Cross. Evidence showed the child was unharmed at the time of transfer.
Yet the story that followed claimed abuse. Allegations of injuries surfaced, contradicting the available evidence. The facts did not matter. The narrative had already taken shape.
This is not simply misinformation. It is a pattern of interpretation that assumes guilt regardless of evidence.
As Easter approaches, restrictions on religious gatherings once again draw criticism. Clergy voice frustration. Observers condemn the limitations. But the fundamental question remains unanswered: What is the acceptable level of risk? How many lives can be gambled in the name of normalcy?
Israel does not have the luxury of abstract debates. Its decisions carry immediate consequences measured in human lives. That reality forces choices that are imperfect, often unpopular, and always scrutinized.
The tragedy is not only in the conflict itself, but in the inability of much of the world to acknowledge its complexity. Until that changes, Israel will continue to face an impossible standard, one where even its efforts to prevent tragedy are reframed as acts of injustice.
Sabine Sterk is the CEO of Time To Stand Up For Israel.
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Europe’s Left-Wing Is at a Crossroads — And Its Voters Are Walking Away
Anti-Israel demonstrators release smoke in the colors of the Palestinian flag as they protest to condemn the Israeli forces’ interception of some of the vessels of the Global Sumud Flotilla aiming to reach Gaza and break Israel’s naval blockade, in Barcelona, Spain, Oct. 2, 2025. Photo: REUTERS/Nacho Doce
For decades, Europe’s left‑wing parties were the natural home of working‑class families, social reformers, and supporters of egalitarian economics.
Today, however, these parties face a deep identity crisis; many voters no longer know what they represent. Their decline is neither sudden nor mysterious. It stems from their failure to outline a coherent economic alternative, their reluctance to address public concerns over cultural change, and a foreign‑policy shift that alienates moderates and minority communities alike.
Economically, the left has slipped into disarray. Some parties now embrace neoliberal ideas they once opposed, while others offer vague promises disconnected from real policy. With inflation rising, industries shifting, and inequality widening, many working‑class voters feel abandoned. Rather than addressing these issues, left‑wing leaders often focus on internal ideological debates that resonate mainly in urban strongholds.
A similar pattern appears on immigration and cultural identity — central issues in European politics. The left often responds to public concerns not with solutions but with dismissal, treating working‑class worries as reactionary instead of substantive. In countries where leftist parties have merged with centrists, their message has blurred even more, creating space for right‑wing populists eager to fuse economic frustration with cultural fears.
Foreign policy has intensified these divides. After the latest Middle East conflict, parts of the European left adopted an uncompromising pro‑Palestinian stance, often aimed at courting Muslim voters. Legitimate criticism of Israeli policy is one thing, but rhetoric that blames Israelis collectively or echoes historic antisemitic themes is another.
France’s La France Insoumise (LFI), for example, has repeatedly refused to classify Hamas as a terrorist group, fueling what observers describe as a toxic climate. Similar tensions appear in Sweden, where Jewish students report rising hostility, and in Spain, where pro‑Palestinian rallies receive political backing without clear rejection of antisemitic elements.
Even smaller nations face similar issues. In Croatia, descendants of Jewish families whose property was seized under fascist and later communist regimes still encounter heavy bureaucratic barriers when seeking restitution. As Deutsche Welle reporting shows, heirs in Zagreb — governed by the green‑left coalition Možemo! — spend years navigating courts and administrative obstacles, with many properties still unrecovered despite clear historical proof of ownership. These unresolved legal complexities fuel mistrust and reveal how institutional inertia persists.
The left’s challenge is not simply to recover lost voters, but to regain a sense of political purpose. It must craft a credible economic message, engage cultural concerns without contempt, and articulate a foreign policy grounded in principle rather than posturing.
Europe needs parties capable of balancing social justice with social cohesion — and clarity with empathy. Whether the left can meet that challenge will shape the continent’s politics for years to come.
Dr. Vladimir Krulj is a political economist with Franco‑Serbian roots, educated at HEC Paris, King’s College London, and France’s elite École nationale d’administration (ENA). A Fellow at the Institute of Economic Affairs in London, he is known for his unapologetically pro‑market views and his critiques of Europe’s failing economic orthodoxies. He also teaches at ESCP Business School and the University of Tours in France.
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When Democracies Lose the Narrative, They Lose More Than Words
A view of a residential building damaged by a strike, amid the US-Israeli conflict with Iran, in Tehran, Iran, March 23, 2026. Photo: Majid Asgaripour/WANA (West Asia News Agency) via REUTERS
Israel is fighting a war, and being judged in real time by people who are not carrying its risks, don’t face its decisions, and aren’t responsible for its outcomes. The judgment against Israel is not forming slowly. It is forming immediately, and it is shaping what Israel is allowed to do next.
This is where the real shift happens. Public opinion is not a side effect of war. It is becoming one of its constraints.
In the months and years following October 7, 2023, Israel’s internal reality became visible to anyone willing to look. Families of hostages have spoken publicly. Military strategy has been debated in real time.The political leadership has been questioned openly. These are not cracks in the system. They are the system functioning under pressure.
Outside of Israel, those same signals are being interpreted through a different lens. They are not seen as accountability. They are seen as division, not as strength.
At the same time, Israel’s enemies project a consistent message. Their narrative is simple, repeated, and controlled. It travels easily. It feels clear. It leaves little room for visible disagreement.
When public opinion turns, it begins to influence political pressure. Allies become more cautious. Support becomes conditional. The space to act narrows.
This is how a democracy can begin to lose ground outside the battlefield while still fighting effectively within it.
In today’s information environment, visibility does not guarantee understanding. Information is selected, framed, and repeated in ways that shape perception, often reflecting how perception gets manipulated.
At the same time, controlled messaging from the other side removes internal friction from public view. What reaches the outside world is a simplified version of events: Israel as the aggressor, and anyone that tries to attack or threaten it as the heroic underdog.
People are drawn to clarity. A message that is repeated without variation feels reliable. Over time, repetition shapes belief and narrows the range of what people are willing to consider. This pattern reflects how groupthink leads to collective blindness. Once a simplified narrative settles, it becomes resistant to correction, even when it leaves out essential context.
Israel faces an additional layer of scrutiny. As a democracy, it operates within a framework of law and declared ethical standards. Its actions are measured against those standards in real time. Civilian harm is debated openly. Operational decisions are questioned publicly. This is necessary for accountability. It also places the full weight of war in public view, including the reality of acceptable damage in conflict
These discussions are often detached from the conditions in which those decisions are made. They are evaluated without the same exposure to risk, uncertainty, and consequence. The result is a gap between how decisions are made and how they are judged.
That gap is where public opinion shifts.
From a distance, consistency feels stronger than complexity. A controlled narrative feels more stable than an open one. Over time, this creates a reversal in perception. The side that exposes its internal responsibility begins to look uncertain. The side that conceals its internal dynamics begins to look resolved.
When clarity is valued more than accuracy, and repetition carries more weight than context, the advantage moves toward those who control the message, not those who expose the truth.
Israel is not only fighting to defend itself. It is operating within a system that rewards simplicity and penalizes transparency. Ignoring that reality allows others to define the terms of judgment before the outcome is even known.
Public opinion follows what is repeated and understood. Recognizing how that understanding is formed is no longer optional. It is part of the fight itself.
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Tsahi Shemesh is an Israeli-American IDF veteran and the founder of Krav Maga Experts in NYC. A father and educator, he writes about Jewish identity, resilience, moral courage, and the ethics of strength in a time of rising antisemitism.