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New York Times Finds a Way to Israel-Bash Even When Recommending the Talmud
The New York Times building in New York City. Photo: Wikimedia Commons
Is there no Jewish subject the New York Times can touch without somehow connecting it back to Israel-bashing?
The Sunday New York Times Magazine features a regular “letter of recommendation” column devoted usually to unreserved endorsements — baseball on the radio, Danish butter cookies. The latest one is about the Talmud. Actually, not quite about “the Talmud,” as the Times headline somewhat misleadingly puts it, but about the “Daily Dose of Talmud” emails published by My Jewish Learning, which are not bad, but which are something different from the full and complete text of Talmud itself, even in translation.
Anyone who expected the Times to treat the Talmud with the same unalloyed positivity and enthusiasm that it applies to cowboy boots, practicing the saxophone outdoors, or other “letter of recommendation” topics is in for a bit of a surprise, because the Times describes the Talmud as useful largely as medicine for the writer’s guilt about Israel’s “brutal” bombing campaign.
“In the days immediately following the attacks of Oct. 7, the Talmudic rabbis felt like a comforting reminder of Jewish resilience. But in the later weeks and months, as the horrors of Oct. 7 gave way to a brutal Israeli bombing campaign, my relationship to the Talmud began to curdle,” the Times article says. “I tried hard to disentangle Daf Yomi from the bombs, from my grief and anger at those who seemed to value retribution over the sanctity of human life and the pursuit of peace.”
The article goes on: “A year later, now, with much of Gaza in ruins and tens of thousands of people killed — tens of thousands of worlds destroyed — I’m still struggling with these questions. Most days, frankly, the only answer I have is to keep reading, to keep returning to the text no matter how angry or ashamed or grief-stricken I might be.”
I guess it’s somewhat reassuring that the Jewish Times writer feels personally connected enough to Israel to be “ashamed” by its actions, rather than entirely disconnected from it. And dealing by studying the Talmud, even a version of it mediated by emails, is better than protesting against Israel on campuses or in the streets.
Yet it takes a certain level of vanity and obtuseness for an American Jew, while Israeli soldiers are risking their lives in Gaza and Lebanon and while Israeli civilians are crowded in bomb shelters to protect against Iranian missile attacks, to be publicly handwringing in the New York Times about his feeling of being “ashamed” by “a brutal Israeli bombing campaign.” The idea that the campaign is about “retribution” rather than itself about the sanctity of life and the pursuit of peace is misleading and simpleminded.
The Times writer, Michael David Lukas, was last noticed in the New York Times back in 2018, publicly proclaiming himself a pork-eater, professing his “fondness for Bernie Sanders,” and denouncing Hanukkah as “an eight-night-long celebration of religious fundamentalism and violence.” At least it’s not just contemporary Israeli violence that bothers Lukas; he didn’t like it when the Maccabees defended Israel, either.
Lukas’s social media feed is full of retweets of non-Zionist and anti-Zionists writers and publications such as Peter Beinart and Jewish Currents and extreme anti-Israel activist groups such as If Not Now.
Leave it to the New York Times to let an article recommending the Talmud drift into an expression of vicarious shame for Israeli brutality. If I drafted such an article as an anti-New York Times parody, people would think it was over-the-top.
So often at the New York Times, in academia, or in mainstream book publishing, though, Israel-bashing is, for Jews, the required price of admission. Lukas, who not only writes for the Times but also teaches at San Francisco State University and is a book author, appears all too willing to perform the public role of American Jew ashamed of Israel. Maybe by the time he finishes the page-a-day cycle a few years from now he’ll wise up. Or maybe by then the Times editors will find some way to write about the Talmud without using it as a vehicle for more Israel-bashing.
Ira Stoll was managing editor of The Forward and North American editor of The Jerusalem Post. His media critique, a regular Algemeiner feature, can be found here.
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Love Thy Neighbor as Thyself. Really?
JNS.org – If I asked you to name the most famous line in the Bible, what would you answer? While Shema Yisrael (“Hear O’Israel”) might get many votes, I imagine that the winning line would be “love thy neighbor as thyself” (Leviticus 19:18). Some religions refer to it as the Golden Rule, but all would agree that it is fundamental to any moral lifestyle. And it appears this week in our Torah reading, Kedoshim.
This is quite a tall order. Can we be expected to love other people as much as we love ourselves? Surely, this is an idealistic expectation. And yet, the Creator knows us better than we know ourselves. How can His Torah be so unrealistic?
The biblical commentaries offer a variety of explanations. Some, like Rambam (Maimonides), say that the focus should be on our behavior, rather than our feelings. We are expected to try our best or to treat others “as if” we genuinely love them.
Rabbi Schneur Zalman of Liadi, in his classic text called the Tanya, argues that the actual feelings of love are, in fact, achievable provided that we focus on a person’s spirituality rather than how they present themselves physically. If we can put the soul over the body, we can do it.
Allow me to share the interpretation of the Ramban (Nachmanides), a 13th-century Torah scholar from Spain. His interpretation of the verses preceding love thy neighbor is classic and powerful, yet simple and straightforward.
“Do not hate your brother in your heart. You shall rebuke him, but do not bear a sin because of him” by embarrassing him in public. “Do not take revenge, and do not bear a grudge against your people. You shall love your fellow as yourself, I am God” (Leviticus 19:17-18).
What is the connection between these verses? Why is revenge and grudge-bearing in the same paragraph as love your fellow as yourself?
A careful reading shows that within these two verses are no less than six biblical commandments. But what is their sequence all about, and what is the connection between them?
The Ramban explains it beautifully, showing how the sequence of verses is deliberate and highlighting the Torah’s profound yet practical advice on how to maintain healthy relationships.
Someone wronged you? Don’t hate him in your heart. Speak to him. Don’t let it fester until it bursts, and makes you bitter and sick.
Instead, talk it out. Confront the person. Of course, do it respectfully. Don’t embarrass anyone in public, so that you don’t bear a sin because of them. But don’t let your hurt eat you up. Communicate!
If you approach the person who wronged you—not with hate in your heart but with respectful reproof—one of two things will happen. Either he or she will apologize and explain their perspective on the matter. Or that it was a misunderstanding and will get sorted out between you. Either way, you will feel happier and healthier.
Then you will not feel the need to take revenge or even to bear a grudge.
Here, says the Ramban, is the connection between these two verses. And if you follow this advice, only then will you be able to observe the commandment to Love Thy Neighbor. If you never tell him why you are upset, another may be completely unaware of his or her wrongdoing, and it will remain as a wound inside you and may never go away.
To sum up: Honest communication is the key to loving people.
Now, tell me the truth. Did you know that not taking revenge is a biblical commandment? In some cultures in Africa, revenge is a mitzvah! I’ve heard radio talk-show hosts invite listeners to share how they took “sweet revenge” on someone, as if it’s some kind of accomplishment.
Furthermore, did you know that bearing a grudge is forbidden by biblical law?
Here in South Africa, people refer to a grudge by its Yiddish name, a faribel. In other countries, people call it a broiges. Whatever the terminology, the Torah states explicitly: “Thou shalt not bear a grudge!” Do not keep a faribel, a broiges or resentment of any kind toward someone you believe wronged you. Talk to that person. Share your feelings honestly. If you do it respectfully and do not demean the other’s dignity, then it can be resolved. Only then will you be able to love your fellow as yourself.
May all our grudges and feelings of resentment toward others be dealt with honestly and respectfully. May all our grudges be resolved as soon as possible. Then we will all be in a much better position to love our neighbors as ourselves.
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‘Nonsense’: Huckabee Shoots Down Report Trump to Endorse Palestinian Statehood
US Ambassador to Israel Mike Huckabee looks on during the day he visits the Western Wall, Judaism’s holiest prayer site, in Jerusalem’s Old City, April 18, 2025. Photo: REUTERS/Ronen Zvulun
i24 News – US Ambassador to Israel Mike Huckabee on Saturday dismissed as nonsensical the report that President Donald Trump would endorse Palestinian statehood during his tour to the Persian Gulf this week.
“This report is nonsense,” Huckabee harrumphed on his X account, blasting the Jerusalem Post as needing better sourced reporting. “Israel doesn’t have a better friend than the president of the United States.”
Trump is set to visit Saudi Arabia, Qatar, and the United Arab Emirates. The leader’s first trip overseas since he took office comes as Trump seeks the Gulf countries’ support in regional conflicts, including the Israel-Hamas war in Gaza and curbing Iran’s advancing nuclear program.
However, reports citing administration insiders claimed that Trump has also set his sights on the ambitious goal of expanding the Abraham Accords. These agreements, initially signed in 2020, normalized relations between Israel and the UAE, Bahrain, Morocco, and Sudan. The accords are widely held to be among the most important achievements of the first Trump administration.
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US to Put Military Option Back on Table If No Immediate Progress in Iran Talks
US President Donald Trump’s Middle East envoy-designate Steve Witkoff gives a speech at the inaugural parade inside Capital One Arena on the inauguration day of Trump’s second presidential term, in Washington, DC, Jan. 20, 2025. Photo: REUTERS/Carlos Barria
i24 News – Unless significant progress is registered in Sunday’s round of nuclear talks with Iran, the US will consider putting the military option back on the table, sources close to US envoy Steve Witkoff told i24NEWS.
American and Iranian representatives voiced optimism after the previous talks that took place in Oman and Rome, saying there was a friendly atmosphere despite the two countries’ decades of enmity.
However the two sides are not believed to have thrashed out the all-important technical details, and basic questions remain.
The source has also underscored the significance of the administration’s choice of Michael Anton, the State Department’s policy planning director, as the lead representative in the nuclear talks’ technical phases.
Anton is “an Iran expert and someone who knows how to cut a deal with Iran,” the source said, saying that the choice reflected Trump’s desire to secure the deal.
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