If you are in New York City and struggling with suicidal thoughts, you can call 1-888-NYC-WELL for free and confidential crisis counseling. You can also dial the 24/7 National Suicide Prevention hotline at 988 or go to SuicidePreventionLifeline.org.
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Yeshiva University is left in mourning after a beloved gay alum dies by suicide
(New York Jewish Week) — Before eulogizing their friend on Thursday night, Beth Weiss draped a rainbow flag with a Jewish star over the podium.
It was a potent symbol of the twin identities that Weiss and others who knew Herschel Siegel said he had struggled to reconcile, particularly as a student and 2021 graduate of Yeshiva University. Siegel died by suicide Friday in Atlanta, where he grew up and had been living.
Weiss said during the eulogy they recalled having “a conversation with a gay friend about what it felt like to be queer in the Orthodox world” for the first time with Siegel, a classmate at Y.U., the Modern Orthodox flagship in uptown Manhattan.
“I can’t tell you how invaluable conversations and connections like that are,” Weiss said. “We talked about our dreams for the future, but also the reality of how our future might look because of our queerness.”
Weiss’ comments, delivered at a memorial held on the Y.U. campus and organized by some of Siegel’s friends from college, reflect a narrative solidifying around Siegel’s death. Many believe — based on their conversations with Siegel, his social media posts and their own experiences — that Siegel had considered that there may have been no place for him as a gay man in the Orthodox community where he grew up and attended college.
Even as some in Siegel’s community have downplayed the focus on his sexuality following his death, friends say his suicide should be a wakeup call at a time when Yeshiva University is deeply divided over whether and how to include LGBTQ students. In recent years, the school has fought not to have to recognize an LGBTQ student group, even petitioning the Supreme Court for relief. A trans woman was also told she could no longer pray in a synagogue affiliated with the school.
Weiss told the New York Jewish Week that there are many “Orthodox queer people who are possibly suffering, who feel like they are alone, and who feel like they don’t have a future,” adding, “I know that Herschel felt that way at points in his life because he told me.”
Experts caution that it is a mistake to attribute suicides to single causes. Still, there is no question that LGBTQ youth are at increased risk, particularly when they are not accepted in their communities. According to a 2023 survey by the Trevor Project, a nonprofit focused on suicide prevention in the LGBTQ community, 41% of LGBTQ young people seriously considered attempting suicide in the past year.
Siegel made his struggle transparent. In an Instagram post from March that has circulated widely after his death, he wrote about how the word “abomination” in a Torah portion brought up trauma for him as a gay man within the Orthodox community.
“According to that trauma, my very EXISTENCE as a gay, Jewish, Male was an abomination,” Siegal wrote. “And even decades later, that fear-based thought pattern erupted into my consciousness, at the most unexpected of times.”
He then asked, “Do we ever REALLY heal from the deeply traumatic memories within us? Or is it rather a Journey, like many other emotions, and then we come to realize that one day we are at ease while riding ‘the trauma-coaster’?”
Siegel ended the post on a positive note, sharing gratitude for anyone who “has ever experienced a profoundly traumatizing event within your lives. … The fact that we made it this far is something to be proud of in and of itself!”
He died a month later, on the eve of the Shabbat when the weekly Torah portion includes the Jewish legal prohibition on homosexual intercourse, calling it an “abomination.”
“I think about the bravery, the heroism, the strength of this kid,” said Mordechai Levovitz, a therapist and the clinical director of Jewish Queer Youth, an organization that seeks to support and empower Jewish LGBTQ teens, with a focus on the Orthodox community. “I think any person at all willing to endure a community in a religion that is very cruel to him — and yet sees the value because there is also still value — is someone that I think we can look up to, and that we can learn from, and that we can be inspired by.”
He added, “But also, we can admit and witness and bear the fact that it is because of the community that we created that this kid could not find a future for himself and thought that it would perhaps be better off if he was not here, or if he did not exist.”
Not everyone who has commented on Siegel’s death is connecting it with his sexuality. Rabbi Ilan D. Feldman of Beth Jacob Atlanta, Siegel’s synagogue, wrote an email to the congregation saying that “our thoughts and tefillos [prayers] go out to the Siegel family, whose agony can never be fully fathomed, and who will be embraced and supported by us, their community.” Siegel is survived by his parents and five siblings.
Feldman presided over a funeral on Sunday that people who were present said was attended by about 200 people, with more than 450 tuning in on Zoom. Levovitz said that at the funeral, the rabbi referred to Siegel as being “mentally ill.” Mental illness is considered the strongest predictor of suicide.
Feldman told the New York Jewish Week over the phone that “even by reducing this story to a one-dimensional story of a guy who was gay, who committed suicide, we’re actually doing a disservice to gay people.” He also said Siegel’s family is distressed by the narrative, which they believe is untrue.
“The storyline of this particular case is an openly gay person who had wonderful relationships with the entire Orthodox community, including haredi Orthodox leaders,” Feldman said. “And now we’re going take this guy after his death, during his shiva while his family is grieving, and start talking about [how] gays are marginalized and whether this drove him to suicide, when this is the one case where an Orthodox community embraced a gay person with love and with no exceptions.”
But he acknowledged that there is “a big difference between pressures from the Jewish community and pressures from Jewish tradition,” which under Orthodox interpretations does not permit homosexuality.
“If he ever felt pressure, it was relieved by the love that he received in the community, but the pressure may have been there because Jewish tradition is inconsistent with gay activity,” Feldman said.
A source in the Atlanta community who said he had known Siegel since Siegel was a child said Siegel’s death comes on the heels of another suicide in the Atlanta Orthodox community, also of a young person who identified as a member of the LGBTQ community.
“There is a cloud of sadness. People just feel confused and lost. This is the second time in six months,” the source said. “It’s just resonating very hard for people. Young people taking their lives, it’s not supposed to be something that is normal and is regularly happening.”
Hundreds of people attended the funeral for Herschel Siegel last weekend in Atlanta. (Courtesy)
Chaim Nissel, a dean at Yeshiva University who was an associate provost during Siegel’s tenure as a student, spoke at the Thursday night gathering and said he had known Siegel well, and even had the student visit his home. (Nissel was originally named in the lawsuit by the YU Pride Alliance against the university but was dropped after Y.U. argued that he did not have authority over whether the LGBTQ student club was approved.)
“He struggled to reconcile his identity and love of Torah,” Nissel said. “He died from mental illness.”
Yeshiva University had previously released a statement about Siegel’s death.
“We are deeply saddened by the passing of Herschel Siegel, a member of the Yeshiva University family,” the statement said. “We express our deepest condolences to his family. May his memory be a blessing.”
Siegel’s family did not respond to a request for comment. People close to the family said they were too distraught to speak to the press. The source from Atlanta who knew Siegel since he was a child said the family was “angry for the way that this is being spun,” suggesting that Siegel’s sexuality should not be the only focus.
“I do resent anyone that is trying to make this about him being gay,” the source said. “It’s the chicken or the egg situation. Did being gay in the Orthodox community make his depression more triggering, or was it that he was depressed, and felt alone, which made being gay so much harder?”
Even his closest friends say it’s impossible to untangle those forces.
“Herschel struggled with mental illness and struggled with accepting himself as a gay Orthodox man,” said Emily Ornelas, a friend who was close to Siegel when he was at Y.U.
“That’s a reality,” Orneles said. “Gay people in any organized religion struggle with that. But I do wholeheartedly believe that by the end of his life, he had come to terms with and accepted himself and was able to love himself for who he was in whatever capacity he could. I feel that is true.”
Ornelas says she is choosing to remember the many bright spots in her friend’s life, rather than focus solely on trying to identify reasons for his death. She recalled the way he connected with children when the two staffed a Passover retreat, as well as his energy in his many theater performances at Y.U., the way his smile lit up a room.
“I remember that his hugs were absolutely crushing,” Ornelas said. “I think he could have cracked my ribs easily. I remember that when he smiled, he smiled literally with every single one of his teeth. You could probably count them. I can hear his voice. He has a very particular affect to the way he spoke, and I think it was like a tiny bit of a Southern drawl. He was just like a really big part of my life — and all of our lives — for a very long time.”
At the memorial service, Weiss exhorted others who might feel tormented about being gay in an Orthodox community to hold on, despite their pain.
“You are not alone,” they said, holding back tears. “You have a future, and you have people who love and see you fully. You have people who celebrate all the wonderful, beautiful parts of you. And if it feels like you don’t have those people yet, we are here waiting for you with open hearts.”
They then shifted to a “a message to everyone else here with us tonight” — those who identify as allies, and those who are just deeply sad about their friend’s tragic death.
“Be like Herschel,” Weiss said. “Be like Herschel and embrace and love each of us with enthusiasm and with joy. Be like Herschel and see us as the full, valid and nuanced human beings that we are. Be like Herschel, and support us unconditionally. Be like Herschel so that we can continue to be here even though Herschel can’t. And be like Herschel, so that this never ever happens again.”
—
The post Yeshiva University is left in mourning after a beloved gay alum dies by suicide appeared first on Jewish Telegraphic Agency.
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Looking for the right Yiddish word? This 1950 reference book finds it for you
As more people explore Yiddish, a thick 1950 book I discovered on a beloved friend’s shelf can help anyone find the exact right word for any situation.
Der Oytser fun der Yidisher Shprakh (The Treasure of the Yiddish language) published by the YIVO Institute in New York and available digitally through the Yiddish Book Center, is a 1,000-page Yiddish thesaurus, modeled on Roget’s Thesaurus of the English Language.
Like Roget’s, a standard source for writers and students of English, Der Oytser is not arranged alphabetically, but according to concepts. If you’re looking for a word related to evil, you look up the concept “evil,” and there you find many words related to it, for example, “untoward, black, sinister, wicked, wrong, vicious, sinful and criminal.”
The book was born of a project by author Nahum Stutchkoff to create a new kind of lexicon for the Yiddish language. He launched the project under the editorial oversight of Max Weinreich, the great Yiddish philologist and then director of YIVO. Yiddish had had many dictionaries over the course of its existence, but never a thesaurus of this kind. The result is a magnificent work of lexicography, 15 years in the making, a storehouse of over 175,000 Yiddish words, phrases, folk sayings, and idioms.
The book is out of print but Yiddish students and enthusiasts can download it from the Yiddish Book Center’s digital library. There’s also a free digitized version of the book printed in the English alphabet for people who don’t read Yiddish. Instead of an index, readers use the search box.
In 1950, a mere five years after the Holocaust, the Oytser was finally published. It included a preface by Weinreich, with the following words:
The very fact that, despite the years of the huge catastrophe that befell our people, a great man with vision has appeared to gather the scattered treasures of our language, can surely serve as a symbol of our unbroken collective will to survive. In Nahum Stutchkoff we see a love of mame-loshn, a keen understanding of both broad concepts and the smallest of details, tireless perseverance and pragmatism in carrying out the designated plan for Der Oytser fun der Yidisher Shprakh.
It is without a doubt, the greatest complete achievement of Yiddish lexicography since Jehoshua Mordechai Lifschitz‘s dictionary, compiled during the last third of the nineteenth century.
For the first time we see the full inventory of the Yiddish language, in accordance with the knowledge that the field of Yiddish research has accumulated under the authority of the YIVO Institute.
Weinreich goes on to speak about the problems of standardizing Yiddish, Yiddish dialectology, the Germanisms, Americanisms, Slavicisms in Yiddish and how Stutchkoff addresses these issues.
In his own introduction, Stutchkoff states he had two purposes in mind: (1) to gather as many Yiddish words, phrases and proverbs as he could, and (2) to provide a helpful tool for the Yiddish speaker and writer.
When you use a dictionary, says Stutchkoff, you have a word in mind and want to find or clarify its meaning. The words in a dictionary, therefore, are arranged alphabetically. His thesaurus, on the other hand, like Roget’s, is for a user who has an idea but can’t recall the right word. It is therefore arranged according to ideas. He created 620 categories, such as onheyb, or beginning (category No. 41); glaykhayt, equality (153), and libe, love (500).
Let’s say you’re looking for a Yiddish word related to thieves. You may know the word ganef, thief, but need a different word. So you turn to the index at the back of the Oytser where there are thousands of words arranged alphabetically and find the word ganef, which has the number 483 next to it That means all the words related to ganef are listed under number 483 of the 620 idea categories. You would then turn to the section for number 483 and find no less than seven pages of terms and expressions related to ganef, including, for example, the word marvikher — a dealer in stolen items, as well as the proverb dos ken nor a ganef (Only a thief would think of that). Those seven pages demonstrate the incredible richness of the Yiddish language.
The Oytser also contains the colorful slang of various occupations and groups such as klezmers, thieves, cobblers, actors, tailors and butchers.
Nahum Stutchkoff wasn’t an academic. He was an actor, a playwright, and a popular radio personality before he became a masterful lexicographer.
Stutchkoff was born in 1893 in a town called Brok in Czarist Poland. When he was 7, his family moved to Warsaw, where he was sent to cheder and yeshiva. At the age of 16, he was drawn to the theatre. He began translating and reworking plays for a Yiddish theatrical company from the standard European repertoire, such as, for example, Moliere’s The Miser. Eventually he became an actor too, touring with the company throughout Poland and Russia.
In 1912 he served a stint in the Czarist army. Upon his release in 1917, he again joined a theatrical troupe, eventually becoming director of the Yiddish State Theatre in Vitebsk. In 1923, he emigrated to the United States.
In New York, where he settled, he performed in various Yiddish theatres and authored plays, musical comedies and operettas for the Yiddish theatre. In 1926, he became secretary of The Yiddish Playwrights League of America.
He then took up a radio career. Every Sunday, starting in 1932, on the Forward radio station WEVD (the call letters are the initials of Eugene Victor Debs, the leader of the American Socialist Party), he performed a children’s radio show called The Uncle Nahum Hour, as well as other radio programs.
In 1931, he turned to lexicography, publishing another creative work: a 330-page Yiddish rhyming dictionary.
Stutchkoff died in 1965, but he left us a great legacy: a wealthy storehouse of the Yiddish language that continues to inform and entertain Yiddish enthusiasts everywhere.
The post Looking for the right Yiddish word? This 1950 reference book finds it for you appeared first on The Forward.
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The harrowing German concept that Donald Trump has not yet managed to achieve
Since the start of his second term, Donald Trump has been following a despot’s playbook. Trump himself has all but acknowledged this, by gleefully sharing with New York Times reporters Maggie Haberman and Jonathan Swan for their new book a “historian’s” assessment that Trump has more power than Attila the Hun, Genghis Khan, Napoleon, Stalin, Mao and Hitler.
Never mind that it wasn’t a historian at all who came to this conclusion, but a longtime friend and caddy of golfer Gary Player. The anecdote shows what’s going on in Trump’s head: the fantasies of an 80-year-old would-be despot who’s more fixated on his place in history than on the concerns of even the MAGA faithful.
What Trump has been up to amounts to nothing less than trying to capture and radicalize the American soul — persecuting immigrants of color, gays, lesbians and other minorities; coarsening Americans into Trump’s own brand of vulgarity; lobbing figurative Molotov cocktails at the rule of law; perverting America’s history; and sowing divisions that echo the raw spite that once split North from South. It’s an attempted American variant of what Germans call Gleichschaltung, the Nazis’ 1933 rapid re-engineering of every facet of German life — business, culture, sports, education, and all else — to conform to the doctrines of Adolf Hitler.
With America’s 250th birthday now behind us, it’s worth asking how far Trump has already taken the country down the path of an American Gleichschaltung.
As Hitler was rising to power, Germany was in a perpetual state of political, economic and social upheaval. During the 15 years between Germany’s World War I defeat and Hitler’s rise to power, roughly a dozen serious attempts were made to overthrow the government — from communist revolutions to right-wing putsches. The best known is Hitler’s own failed Beer Hall Putsch in Munich in 1923.
On the evening of Nov. 8, 1923, Hitler and a contingent of Brown Shirts stormed Munich’s Bürgerbräukeller during a gathering of Bavarian government and community leaders. Climbing onto a chair, Hitler bellowed “The German revolution has begun!” The next day the Nazi leader led 2,000 followers on a march through the city, hoping to incite a nationwide uprising. Bavarian state police were waiting. About a dozen of Hitler’s followers were killed in a fusillade of gunfire. Hitler escaped but was tracked down and arrested. He was given a five-year prison sentence but a Nazi-friendly court granted him parole after only 10 months.
Hitler focused on rebuilding the party. When the Great Depression struck Germany, putting millions out of work, Hitler’s radical and antisemitic pronouncements found resonance among the populace, resulting in increased political power for the Nazi party. As successive coalition governments fell in the face of political and economic turmoil and street violence, the Nazi leader was made chancellor in January 1933 through backroom political dealings.
After fire destroyed the Reichstag on Feb. 27, 1933, there was little stopping the German chancellor on his march to one-man rule. The very next day key civil liberties — including freedom of expression, of the press, and of assembly, as well as protections against house searches and property confiscation — were abruptly suspended by a decree whose title claimed it was “For The Protection of People and State.” Amid mass arrests and terror by Hitler’s Storm Troopers, and with much of the populace already backing the Nazi leader, Gleichschaltung was carried out within two months.
Which brings us to Donald Trump.
The Jan. 6, 2021 assault on the U.S. Capitol echoes the Beer Hall Putsch in one essential respect: a leader inciting followers to march in an attempted coup d’état.
“After this, we’re going to walk down and I’ll be there with you. We’re gonna walk down to the Capitol,” Trump told the MAGA mob at a rally. “Because you’ll never take back our country with weakness. You have to show strength and you have to be strong.” Trump lied; he didn’t accompany them on the march. Back at the White House, he let the violence happen as America watched in horror.
Neither Trump nor Hitler had to stay long in the wilderness. During Hitler’s brief incarceration at Landsberg Prison, Nazi comrades like Rudolf Hess made pilgrimages to visit the boss. For Trump, after retreating to Mar-a-Lago, it became a parade of sycophants — among them the late Lindsey Graham, Matt Gaetz, Lauren Boebert and Marjorie Taylor Greene — each making the journey to pay homage.
Trump’s intent to rule like an authoritarian began manifesting itself on the very first day of his return to the White House.
There was the flurry of Executive Orders on inauguration day, signed with Trump’s Sharpie in carefully choreographed photo-ops. It was all spectacle, as Trump basked in the role of a ruler issuing edicts that were intended to recast the land in his image. “Could you imagine Biden doing this,?” Trump boasted while holding up a freshly signed order. The most outrageous edict was Trump’s pardon of about 1,500 Jan. 6 insurrectionists, akin to Third Reich pardons for Nazis who had been convicted of crimes before Hitler ascended to power.
Trump’s unleashing of ICE and other federal agents to terrorize immigrants showed how far he was willing to go — masked agents making arrests at Home Depot parking lots and inside immigration courts, brutally yanking people out of their vehicles, and in Chicago, a raid that included agents rappelling from a Black Hawk helicopter and using flashbang grenades, automatic weapons, and breaching tools as they burst into apartments.
Trump insists that he is above the law. His most radical acolyte — Stephen Miller — argued that Trump’s absolutist power extends to relations with other countries, an argument for taking Greenland.
And so here we are, a year-and-a-half after Trump’s second inauguration. The republic is battered, bruised and wobbly, but it still stands. To a significant degree this is because of federal courts that have blocked dozens of Trump’s assaults against democracy — often with excoriating words, like these from U.S. District Judge William Young, a Ronald Reagan appointee: “The President’s palpable misunderstanding that the government simply cannot seek retribution for speech he disdains poses a great threat to Americans’ freedom of speech.”
Hitler never faced this kind of judicial opposition. And he was never confronted with the magnitude and fearlessness of citizen resistance that has swept across the US — like the Minneapolis protests triggered by the killings of Renée Nicole Good and Alex Pretti.
Trump’s approval ratings have plummeted because of his war in Iran and soaring consumer prices, some Republicans are finally daring to resist him, the MAGA movement is fraying, Jeffrey Epstein still dogs him, and a snowballing number of Americans are infuriated over Trump’s abuse of his presidential powers to enrich himself and his family — raking in at least $2.2 billion in 2025.
With the midterm elections four months away, our democracy may be facing greater peril than at any time since the Civil War. Like a mortally wounded beast, Trump may resort to desperate measures for survival. He’s already working to poison the midterms — dismantling federal election oversight, suing states to imply their elections are insecure, and stoking daily mistrust about any contest where Democrats might topple Republicans. Each move lays the groundwork for claiming fraud, contesting results, or deploying more extreme measures under the guise of “protecting” the vote.
We needn’t look too far back in history for despots who chose a scorched-earth exit as they faced the loss of power.
The post The harrowing German concept that Donald Trump has not yet managed to achieve appeared first on The Forward.
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The real reason Clavicular is in Israel
Clavicular is partying in Tel Aviv this week.
If you don’t know who that is, first of all, I’m happy for you. Clavicular is a looksmaxxer, part of an online male subculture that subscribes to the idea that becoming as hot as possible is the main, perhaps the only, meaningful thing to do with one’s life, and the only road to success. To achieve peak hotness — “ascend,” in looksmaxxing lingo — followers of the doctrine engage in such activities as hitting themselves in the face with a hammer to supposedly sharpen their jaw line (“bone-smashing”), or taking steroids and meth to improve their physique.
The last time Clav — as people call him, though his real name is Braden Peters — went viral, it was for getting turned down repeatedly by French women during Paris fashion week. The time before that was for dancing with a bunch of far-right influencers, including noted antisemite Nick Fuentes and manosphere titan Andrew Tate, to Kanye West’s Führer-sampling song “Heil Hitler” and singing along to the offensive lyrics.
Which is why Clavicular’s sudden appearance in Israel was such a surprise — and a controversial one. In one video, the bouncer at a Tel Aviv club kicks him out, saying no one who hates Israel is welcome inside. Several Israeli feminist influencers have also decried his visit, pointing to his bad behavior with women. And, of course, countless users online have accused him of normalizing genocide, including mega-popular streamer Hasan Piker. But others are excited by his presence; a female IDF soldier is also appearing in his videos (she’s now facing disciplinary action for the collab), as is Chabad influencer, Yossi Farro and he’s drawn excited crowds in Tel Aviv.
Farro was perhaps the first Jewish influencer to court Clavicular after the “Heil Hitler” incident; his usual schtick is wrapping tefillin with celebrities. But he made a video last month feeding the looksmaxxer the traditional Ashkenazi Shabbat stew cholent — Clav said it was good — and it went viral in the Jewish world, where people decried the effort at rehabilitation. But the clip also went viral with antisemites: Fuentes said he wanted to hang a mezuzah and get in with Jews, too.
The first announcement that Clavicular was in Tel Aviv also came with a post from Farro, crossposted by several large Jewish social media accounts. In the video, Farro gifts Clav a memento that could not be more of our times: a necklace featuring an OpenAI logo with a Star of David in the middle. Later, he posted a video of a conversation with Clavicular calling the biblical Joseph the first looksmaxxer. It felt surreal.
That’s the whole point. Clavicular is just as obsessive about his fame as he is about his looks. Clicks boost accounts no matter whether they’re from haters or followers; monetized social media pays the same amount for adoring comments as it does for ones calling Clavicular evil and praying to spit on his grave. Engagement is engagement. (Farro, who didn’t reply to a request for comment, seems to be operating by the same philosophy.)
The simple answer as to why he was in Israel was because it would be controversial — which it was — and controversy earns him money and eyes. Clavicular said that he noticed everyone was talking about the nation, but almost no influencers were going. He figured he would go viral if he bucked the trend. It’s not by accident that Clav’s one-time publicist, Mitchell Jackson, specializes in cancelled figures of all political persuasions, including Candace Owens, Caroline Calloway and an OnlyFans model named Adam22. The point is attention, not adulation.
In an interview with The Free Press, Clavicular said he did not see his visit as political; he came to party. And he criticized the idea that a young influencer should have any political take, or that the outlet should even ask about his views. He doesn’t know about anything but looksmaxxing, he wrote in a post, and believes it’s irresponsible for him to talk about anything else. While one could say advising teens to take steroids and meth is also irresponsible, he’s not wrong about his ignorance of geopolitics.
But many Israelis and Jews are happy to have him, despite his “Heil Hitler” singalong. Israel has been short on positive PR, and Clav has called the country beautiful and fun. Never mind that Clavicular is followed by at least as many haters, watching out of Schadenfreude, as he is fans, and hardly brings uncomplicated good vibes to Israel with him. At least someone popular among the youth, who are increasingly critical of Israel, said something good about the nation. Many Israelis seem desperate enough for global goodwill that they’re willing to overlook Clav’s antisemitism. People are even claiming he’s Jewish now. (And maybe he is; he hasn’t confirmed or denied, but he’s certainly never mentioned it before.)
And, of course, Clavicular does have adherents who believe anything he does is cool, that he’s always “mogging” (dominating via his powerful aura, more or less). So even if he proclaims he has no political opinion, everything is politics and his presence serves to cast Israel in a more positive light, even if it’s the nihilistic glow of an amoral influencer who cares about looking good above all else. He may be cringe, but he’s popular. Maybe that’s enough for some, but it highlights how low the bar is for Israel’s public image in this moment.
For Clavicular, though, it’s all a game. He doesn’t care about Israel’s image or the war in Gaza or settlers or Palestinians. His only side is his own, and even then he doesn’t need to be popular; he only needs to be seen. He said he plans to stream in Russia next.
The post The real reason Clavicular is in Israel appeared first on The Forward.
