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Elon Musk expresses regret for endorsing antisemitic post but swears at advertisers boycotting X over it
(JTA) — Elon Musk called his recent endorsement of an antisemitic conspiracy theory “foolish” and said he was “sorry for that post” on X, the social media platform he owns and renamed from Twitter.
But speaking at the New York Times Dealbook Summit on Wednesday, Musk also struck back, in expletive-laden language, at the advertisers who have fled the platform over his post.
And the mogul, fresh off a trip to Israel where he toured a community ravaged by Hamas terrorists on Oct. 7, also suggested that some Jewish organizations have funded Hamas-affilated groups under what he said was the guise of “perception of persecution.”
Musk’s comments came during an hour-long interview with Jewish New York Times reporter Andrew Ross Sorkin at the business conference. Musk reserved his biggest vitriol for advertisers including Disney that have suspended their spending on X after Musk endorsed another user’s articulation of the antisemitic “Great Replacement” theory.
“If somebody’s going to try to blackmail me with advertising, blackmail me with money, go f— yourself,” Musk said.
“Hey Bob, if you’re here in the audience, sorry, that’s how I feel,” he added, in an apparent reference to Disney CEO Bob Iger. Earlier in the day, Iger said Disney’s decision to leave X came after the company decided the site was “not something for us” because Musk took “the position he took, in quite a public manner.”
Elsewhere during the interview, Musk expressed regret for sending his Nov. 15 tweet in which he called a user’s antisemitic post “the actual truth.”
“I should have, in retrospect, not replied to that particular person and I should have written in greater length as to what I meant,” Musk told Sorkin.
“I mean, look, I’m sorry for that post. It was foolish of me,” he added. “Of the 30,000 it might be literally the worst and dumbest post I’ve ever done. And I’ve tried my best to clarify six ways from Sunday, but you know at least I think it’ll be obvious that in fact far from being antisemitic, I’m in fact philosemitic.”
The user Musk responded to had written, in an echo of the Great Replacement theory, “Jewish communities have been pushing the exact kind of dialectical hatred against whites that they claim to want people to stop using against them. I’m deeply disinterested in giving the tiniest s— now about western Jewish populations coming to the disturbing realization that those hordes of minorities [they] support flooding their country don’t exactly like them too much.”
Musk attracted widespread criticism and condemnation for his reply to the tweet, which came amid a global rise in antisemitism in the wake of Israel’s military response to the Oct. 7 Hamas attacks. But on Wednesday he continued to defend the sentiments he said he meant to express in the post, saying his point had been that Jews fund groups that “essentially promote any persecuted group or any group with the perception of persecution” and claiming without evidence, “This includes radical Islamic groups.”
Musk did not offer any specifics about the groups he was referring to or the nature of their support for radical Islamic groups.
Since Oct. 7, some far-left Jewish groups have allied themselves with pro-Palestinian activists in calling for a ceasefire in Gaza, which would leave Hamas in power; those groups have drawn criticism from Jews and others who argue they are working against Jewish interests.
(Musk has also feuded with one prominent Jewish group, the Anti-Defamation League civil rights watchdog, whose CEO Jonathan Greenblatt has both condemned and praised Musk and was in the summit’s audience.)
“The Jewish people have been persecuted for thousands of years. There is a natural affinity, therefore, for persecuted groups,” Musk said. “Everyone here has seen the massive demonstrations for Hamas in every major city in the West. That should be jarring. Well, a number of those organizations receive funding from prominent people in Jewish communities.”
Musk continued, “It’s unwise to fund organizations, to support groups that want your annihilation.” He then prompted applause by adding, “Let’s say you fund a group and that group supports Hamas, who wants you to die. Perhaps you should not fund them.”
Discussing his recent tour of Israeli sites that were attacked by Hamas on Oct. 7, Musk said his trip had been planned in advance of his controversial tweet and was “not an apology tour.” He showed off a dogtag he wore around his neck reading “Bring Them Home” that he said had been given to him by a parent of one of the hostages. (Rachel Goldberg, whose 23-year-old son Hersh Goldberg-Polin is a hostage, gave Musk the necklace during their meeting in Israel.)
“I said that I would wear it as long as there is a hostage still remaining. And I am,” Musk said.
Musk’s relationship with Jews was a hot topic at the summit. In addition to Iger, Vice President Kamala Harris was also asked about his antisemitic tweet, responding, “I have nothing to say.” (The White House has condemned Musk for the tweet, which it called an “abhorrent promotion of antisemitic and racist hate.”)
And Israeli President Isaac Herzog addressed Musk’s recent visit, saying he “appreciated” the mogul’s appearance but stopping short of saying he believed Musk would effectively fight antisemitism on X.
Musk also praised the X feature known as Community Notes, user-generated information meant to add context to tweets. Community Notes has displayed antisemitic misinformation in the past.
Later in his talk, Musk suggested that those concerned about antisemitism on X should widen their lens. “In terms of antisemitic content, TikTok is rife with that,” he said.
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The post Elon Musk expresses regret for endorsing antisemitic post but swears at advertisers boycotting X over it appeared first on Jewish Telegraphic Agency.
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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.
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