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February 5, 2025

The Era of Great Pretenders

When I first moved to New York City in 2000, I was stuck by an amusing phenomenon: wherever you went—doctor, accountant, banker—you were soon informed: “You know, I’m really an actor.” Some did go on to act in theater or film, but most eventually found contentment in the work they were meant to do.

Today, we have a somewhat different phenomenon that has captivated many in the West. Through social media, an academy that no longer cares about facts, and a media that no longer cares about truth, we now have a deluge of various types pretending to be something they’re not.

Take leftist ideologues like Ibram X. Kendi. Best known for coining the logically challenged term anti-racist and for writing Stamped: Racism, Antiracism, and You, which is riddled with lies and historical inaccuracies, Kendi had to shut down his heralded Center for Antiracist Research at Boston University. The center is closing because its dual worship of race and victimhood became useless and irrelevant. Evidently, much of our country still prefers Martin Luther King’s vision of a colorblind society to Kendi’s vision of a race-obsessed one.

Many leftists in general—as professors, writers, politicians—will eventually be faced with the fact that they’ve not only pretended to be professors and writers, but that they actually lack the skills and/or education necessary to do so. Ask Kamala Harris.

And because merit and excellence have been redefined as “white” or “privileged,” you can call yourself an artist or musician—even if you have no skills or talent.

Then there’s the hypocrisy inherent in leftist ideology. No, you don’t care about the rights of women, gays, and blacks if you support racist, homophobic barbarians like Hamas or “gender” policies that essentially erase women. 

All of this set the stage for Islamic terrorists to be able to redefine themselves as freedom fighters—”the resistance”—when they are merely following centuries of Islamic colonization. And of course for Arabs who identify as “Palestinian” to claim a slew of lies about Israel. 

Meanwhile, we see much of the right making the most of social media’s obsession with cartoonishly filtered photos—enabling women who otherwise would be forced to educate themselves to pretend to be whatever they want. From Instagram to galas, women who literally have nothing of note to say pretend to be analysts or “influencers”—while young women who are actually brilliant analysts are nowhere to be found.

Not surprisingly, many men have responded with equally disingenuous behavior, from “love bombing” to grooming.

Hyper-conformity is crucial to this new era of pretenders.

In some high schools, young girls dress exactly like each other, down to nail length. At the same time, young women and men who are trying to shout through their pink hair, keffiyehs, and fishnets that they are anti-West all tend to dress exactly alike as well.

The ultimate goal for both male and female pretenders is, of course, fame. In the old days, people who were obsessed with fame or branding were relentlessly mocked. Sure, people still craved fame in the past, but the idea was not to show it, lest you be seen as a craven attention-seeker. Today, blatantly seeking and grabbing attention is a badge of accomplishment.  

Sure, people still craved fame in the past, but the idea was not to show it, lest you be seen as a craven attention-seeker. Today, blatantly seeking and grabbing attention is a badge of accomplishment. 

This golden era of pretenders is based on one key factor: external validation. Developing one’s self-esteem through hard work and achieving goals—that is no longer in vogue. People wake up each morning and ask themselves: how can I be more famous than I was yesterday? And if they see their fame decreasing—fewer “followers,” likes, etc.—a frantic need to get in front of a phone takes over.

What’s missing in all of this is what used to be called character—dignity, restraint, respect, responsibility. The “content of my character” that MLK spoke about has largely been erased by this combination of leftism and Instaporn. Sadly, the song itself, “The Great Pretender,” has gone through a similar metamorphosis.

Gorgeously sung by The Platters in 1959, it ended up being a vehicle for the black musicians to break race barriers. Later versions nearly erased all of the beauty of the original song until we were left with a Japanese anime version that can only be described as anti-beauty. But in its dystopian violence and rancid sexualization it does sadly reflect the reality of today. 

Inauthenticity breeds self-contempt. Today’s pretense is tomorrow’s suicide. Are we still brave enough to call out the frauds for who they are? It hasn’t happened yet.


Karen Lehrman Bloch is editor in chief of White Rose Magazine.

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What the Mezuzah Marks in the Current Moment

The origins of one of Judaism’s most recognizable rituals make its performance today particularly resonant.

Putting up a mezuzah in one’s doorway is a timeless and meaningful means of asserting proud Jewish identity. When it was first commanded, as now, it serves as a testament to Israel’s ongoing survival in the face of those who seek our destruction.

As the book of Exodus recounts, prior to the Plague of the Firstborn, the Jewish people were commanded to sacrifice the paschal lamb and spread its blood on their doorposts, the mezuzot, of their homes. This sign of commitment to the covenant with God would serve as a signal to God’s destructive forces to pass over the Jewish homes, while striking those of the oppressive Egyptians who had been enslaving the Israelites for centuries.

The courageous act of asserting covenantal commitment by marking the doorway of the home was repeated as the Jewish people stood on the precipice of the Promised Land. As God instructs in Deuteronomy’s sixth chapter, “These commandments that I give you today are to be on your hearts. Impress them on your children. Talk about them when you sit at home and when you walk along the road, when you lie down and when you get up.  Tie them as symbols on your hands and bind them on your foreheads.  Write them on the doorframes of your houses and on your gates.” The original doorpost sign from back in Egypt was given new shape, enshrined in the parchment rolled up into the casings known today as mezuzot.

As my Yeshiva University colleague Rabbi Meir Soloveichik has noted, Israel’s Egyptian oppressors also believed doorways to hold spiritual significance. As visitors to New York’s Metropolitan Museum of Art or the British Museum might have noticed as they toured the Egyptian wings, “false doors” decorated the tombs of Egyptian kings and officials, and were found in the pyramids. The doors, as their name indicates, were fake — they are blocked and lead nowhere. As the Metropolitan Museum of Art’s website explains, “Egyptians believed that the soul of the deceased could freely enter and exit the tomb through a ‘false door,’ which was characterized by a recessed surface with a symbolic entrance in the center.” 

In the ancient Egyptian belief system, following the embalming of the body, the aspect of the soul known as the “ka” needed to be sustained physically. So food was brought in from the world of the living by relatives of the deceased, and placed by the door as the site of sacrifice and offerings that would be laid there by the family of the deceased.

As the travel website Atlas Obscura elaborates: “The ancient Egyptians shared the world they inhabited with innumerable otherworldly entities: invisible, yet with immense power. Demons haunted the desert wastes and goddesses dwelled in the marshes of the Nile Delta, but the spirits of the dead were omnipresent … To facilitate the transfer of offerings and messages from the living plane to the Afterlife, the ancient Egyptians created a number of objects that could serve as both portals between worlds and as memorials to the people who had died … False doors were carved from a single piece of limestone and took the form of a narrow doorway surrounded by inscribed door jambs and surmounted by a lintel … The false doors were often the focal point of a tomb’s offering chamber because they allowed both real and magical offerings to reach the soul, or ka, of the tomb occupant ….False doors were generally the preserve of the extreme elite, those state officials who could afford to hire artists and craftspeople to build their multichambered stone tombs.”

Thus, the doorframe for the Egyptians ensured the physical immortality of the deceased. “In Egyptian belief,” as Rabbi Soloveichik has noted, “the soul kept coming back to this world in order to receive physical sustenance.” That’s why elite Egyptians spent so much time designing their graves. At Pharaoh’s tomb, separate temples were set up in which sacrifices were performed to sustain the Pharaoh’s soul and allow it to connect with this world. 

Contrast this perspective with that of the Israelites. The spreading of the paschal blood serves not as a passageway but a demarcation point, “marking how the sacred home within was a realm of love and life even when death and destruction stalked outside, and thereby emphasized that the sanctity of the Israelite home is a source of endurance, transmission and ultimately immortality.”

Our mezuzot, then, are a “ritual reversal” of all that Egypt practiced. Whereas for Egypt the doorframe embodied a portal between the world of the living and the world of the dead, the mezuzah is a forcefield, a source of spiritual protection, keeping death out and Israelite life safe inside. Whereas for Egyptians, the entryway was a privilege for the elite, for the Jewish people it was and is an opportunity for each and every one of us to demonstrate our fealty to the divine.   

As we continue to withstand the tyrants of our time, the mezuzah’s embodiment of God’s continued protection of His people and our commitment to Him, will always adorn the homes of countless generations to come. 

By appreciating the original meaning of the mezuzah then, we can better understand its power today. As we continue to withstand the tyrants of our time, the mezuzah’s embodiment of God’s continued protection of His people and our commitment to Him, will always adorn the homes of countless generations to come. 


Rabbi Dr. Stuart Halpern is Senior Adviser to the Provost of Yeshiva University and Deputy Director of Y.U.’s Straus Center for Torah and Western Thought. His books include “The Promise of Liberty: A Passover Haggada,” which examines the Exodus story’s impact on the United States, “Esther in America,” “Gleanings: Reflections on Ruth” and “Proclaim Liberty Throughout the Land: The Hebrew Bible in the United States.”

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We’re Still Standing

As Albert Einstein once said, “Coincidence is God’s way of remaining anonymous.” On Jan. 27, the world commemorated the 80th anniversary of the liberation of Auschwitz. Two days later, we watched 80-year-old Gadi Moses, frail, weak, and starved from over 15 months in brutal captivity, muster what was left of his strength, smile in the face of the monsters surrounding him, and walk away from the horrors he had endured in Gaza toward freedom. The Israeli hostages who have been liberated thus far have redefined what it means to be a survivor and in turn, how Jewish survival is not simply a history lesson of a genocide past but, rather, a living understanding of why we persevere and survive despite the worst of circumstances.

As the stories begin to unfold of the horrific torture — both physical and psychological — that the hostages endured for months, so to are the stories of incredible resilience, selflessness and faith despite the constant fear of death. The faces of the hostages are reflections of their parents and grandparents who survived the Holocaust and other brutal antisemitic pogroms throughout the world, and we are reminded, as we see each hostage emerge from the darkness into the light, that survival is hard-wired in our DNA. There will be no single path forward for the hostages coming home and the very word “survival” will take on new meanings as the years progress. Yet, as we turn our collective energy to supporting the survivors of Oct. 7, we look to the guidance and wisdom of our Holocaust survivors who continue to live lives of incredible meaning and inspiration.  

As we turn our collective energy to supporting the survivors of Oct. 7, we look to the guidance and wisdom of our Holocaust survivors who continue to live lives of incredible meaning and inspiration. 

When Auschwitz was liberated, most of the survivors discovered that they were the sole survivors of their entire families. They had no home to return to, no form of livelihood and nobody waiting to help them through the horrific trauma that would haunt them for decades after. However, despite such horrible odds, the survivors of the Holocaust went on to live incredibly meaningful lives and share the testimony of their captivity so that the world would indeed never forget. We need the voices of our Holocaust survivors just as much today as when they were first liberated 80 years ago. We need to hear how they were able to move forward when their entire worlds were shattered. We need their lessons of hope and strength as the hostages begin the process of reintegration back to the world of the living. 

Part of the healing process, for the hostages and for the Jewish community worldwide, will be hearing powerful stories of Jewish victory in the face of antisemitic violence. On Jan. 15, 2022, a 44-year-old man named Malik Akram entered the Congregation Beth Israel synagogue in Collyville, Texas during a Shabbat service and took four people hostage in a standoff that lasted 11 hours. All four hostages, including Rabbi Charlie Cytron-Walker, leader of the congregation, miraculously escaped before FBI agents shot and killed the suspect.  In response to the incident, Prime Minister Naftali Bennett addressed all Jews around the world in his statement at the open of the weekly cabinet meeting in Israel on Sunday, Jan. 16, “This morning I received the good news that the hostages in Congregation Beth Israel in Colleyville, Texas have been rescued.  I want to thank the law enforcement agencies for their swift response and courageous action that brought the hostages home safely to their loved ones. This event is a stark reminder that the dark forces of antisemitism still exist. We must and we will fight it. To the Jewish community in the U.S. and Diaspora Jewry around the world I say, ‘You are not alone! We are one family, and we stand Strong and United together!'”  

The remarkable courage of the survivors of the Collyville hostage crisis resulted in the creation of a documentary film titled “Collyville” made from actual footage from the security cameras that were placed throughout the Beth Israel synagogue. In the film, the gunman is heard telling Rabbi Cytron-Walker that he “loves death more than you love life — a phrase eerily reminiscent of Hamas suicide indoctrination. Yet even after this horrific event, Rabbi Cytron-Walker looks forward in his words “with a goal of healing from whatever background you come from, from wherever you live in this world, all of us who are horrified by the terror that we endured – this is a lifesaving and a world saving endeavor – this attempt at healing, this beginning of healing. As we continue to commemorate the liberation of Auschwitz every January, we must look to the Holocaust survivors, for as long as we are blessed to have them with us, and through their testimony in years to come, for guidance and direction as the hostages begin the long road of recovery ahead of them and for a community committed to walking with them every step of the way. Am Israeli Chai.


Lisa Ansell is the Associate Director of the USC Casden Institute and Lecturer of Hebrew Language at Hebrew Union College-Jewish Institute of Religion Los Angeles.

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Battle for the USA: The Four Pathologies of Corrupt NGOs

“Shakespeare’s evildoers stopped short at a dozen corpses. Because they had no ideology. Ideology — that is what gives evildoing its long-sought justification and gives the evildoer the necessary steadfastness and determination. That is the social theory which makes his acts seem good instead of bad … That was how the agents of the Inquisition fortified their wills: by invoking Christianity; the conquerors of foreign lands, by extolling the grandeur of their Motherland; the colonizers, by civilization; the Nazis, by race; and the Jacobins (early and late), by equality, brotherhood, and the happiness of future generations … This cannot be denied, nor passed over, nor suppressed.”

– Aleksandr Solzhenitsyn, “The Gulag Archipelago”

Writing in his 1973 magnum opus, “The Gulag Archipelago,” Aleksandr Solzhenitsyn described a deeply corrupt and rapidly decaying Soviet bloc. Ideology, he discovered, is the pathological thinking that corrupts the power-hungry and persuades the well-intentioned. When government institutions succumb to ideological capture, abuse and tyranny abound. While Solzhenitsyn wrote about Soviet Russia, his warnings are prescient in America today, where a more subtle form of ideological capture pervades government grant programs.

In the United States, the expanding reach of government grant programs represents a growing avenue for ideological influence. The sheer scale of America’s state-coordinated grant system, and its rapid growth, creates an environment ripe for the kind of ideological pathologies Solzhenitsyn cautioned against. Trump’s recent spending freeze and Musk’s efforts at DOGE are a step in the right direction but there is still much work to be done; the cancer of ideological grant spending requires immediate action.

To understand the magnitude of grant abuse, one needs only to follow the money. In 2020 alone, domestic 501(c)(3) organizations reported $301 billion in federal grant receipts — a 677% increase from 1991. For context, that’s more than the federal government spent in 2020 on Veterans Affairs ($220 billion), the Department of Education ($94 billion), and transportation ($85 billion). The COVID-19 pandemic likely contributed to a 34% spike in grant spending from 2019 to 2020, but the trend of rising grant expenditures predates the pandemic. From 1991 to 2019, grant spending increased by 474%.

While the IRS published aggregate nonprofit grant receipts every year from 1988 to 2020, the agency did not publish any aggregate data tables for nonprofit grant spending under the Biden administration. Under Biden, the IRS only published “microdata” files organized by each 501(c)(3) entity, concealing, on aggregate, how much Biden’s government contributed to nonprofits in grants. The IRS website cited “budgetary pressures” for its inability to provide online transparency tools. However, the IRS budget trended upward under Biden, most notably driven by an $80 billion special allocation as part of the Inflation Reduction Act. This lack of transparency raises serious concerns about the administration’s reluctance to disclose how much taxpayer money flows to ideological allies running these organizations.

Even more troubling is how the Biden administration developed creative methods to funnel money to favored groups when direct appropriations were not possible. A prime example is the settlement payment scheme pioneered by Tony West, Vice President Harris’ brother-in-law, during his time as Assistant Attorney General in the Obama years. Third-party settlement payments channeled tens of billions of dollars to progressive organizations, including teachers’ unions and environmental NGOs operated by close political allies. 

In lieu of data since 2020, the graph below conservatively assumes that grant spending returned to pre-pandemic levels after the 2020 fiscal year and projects a dashed-line forward at the pre-pandemic slope. This projection predicts $185 billion in grant receipts from nonprofits in 2023.

Beyond total dollars, another government dataset provides insights on total grants awarded. According to the most recent data from USAspending.gov, the federal government issued 44,100 grants through the second quarter of 2024 (the most recent data available) and is on pace to set an all-time record, surpassing the previous high of 70,871 in 2022.

Also worrisome is a dramatic increase in federal grant dollars to states. Block grants — grants from the federal government to state and local authorities — offer a more efficient spending lever than heavy-handed federal interventions in theory, but this is not always the case. Often, ideological capture attaches dangerous strings to grant awards. Even when grants offer discretion, states often acquiesce to ideological requirements in fear of losing federal funds. Today, states, on average, enjoy more revenue from federal grant monies than any individual state tax program.

Many grants also authorize the issuance of microgrants, meaning that award recipients can pass tax dollars onto additional recipients of their choosing. In budget forms, these subrecipients are often bucketed generally as “microgrant recipients,” obfuscating spending and enabling further abuse.

Unchecked growth in grant spending occurs in an environment of little oversight or scrutiny. Unelected executive branch officials are empowered to spend taxpayer dollars on firms of their choosing, often without consistent accountability to elected lawmakers. While much has been written by economists on the kind of fiduciary capture that allies anti-competitive trusts with bureaucrats seeking to advance their careers and line their pockets, only limited literature considers rampant ideological possession of unelected government officials. Famed University of Chicago economist George Stigler argued that government bureaucracy is “acquired and operated by industry”; his wisdom should be modified: the government today is often also acquired and operated by ideology.

Our investigation of federal and state grant programs revealed that at least four ideological pathologies capture tax dollars through grants: the Israel pathology, the gender pathology, the climate catastrophism pathology, and the race pathology.

1) The Israel pathology weaponizes grants to enable and inspire antisemitism. MENAACTION, for example, received $573,000 from the State Department to train Jordanian journalists to identify “fake news.” Yet, the organization instead promulgated fake news, pushing false claims about Israel’s military operations in Gazan hospitals. Domestically, PANA — Partnership for New Americans — received nearly $100,000 to support “Muslim and South Asian legal and illegal immigrant communities” and “prevent the replication of hierarchical power structures.” In 2021, PANA disclosed registered lobbying to the IRS and was involved in leftist get-out-the-vote mobilization during Governor Newsom’s recall battle. 

2) The gender pathology is similarly egregious, misusing tax dollars to groom and endanger children. The Center For Innovative Public Health Research — awarded nearly $700,000 by the Department of Health and Human Services (HHS) for “nursing research” — uses taxpayer dollars to conduct a text-messaging program that targets children as young as 14 with “LGB+” information. Also troubling is the University of Nebraska’s $416,000 “health disparities research” grant from HHS, an award offered to coordinate “an online mentoring program” between transgender adults and gender-questioning youth. At the state level, California’s Department of Healthcare Services used crucial State Opioid Response (SOR) funds to “support … Transgender, Queer, Intersex, and questioning youth … ages 11-20.” In short: California tax dollars that should be used to prevent children from overdosing on fentanyl are instead used to groom them, starting at age 11.

3) Third, the climate catastrophism pathology unleashes a massive pipeline of cash upon firms that do very little to address climate and energy problems. Consider the case of the Environmental Health Coalition and San Diego Foundation, which received $22 million from the California Strategic Growth Council for “transformative climate communities.” While the grant’s stated purpose inspires hope, a review of IRS Form 990 (for tax-exempt organizations) reveals expenditures on lobbying and leftist voter mobilization. The Climate Action Campaign similarly used funds that disclosed lobbying advocating for the Green New Deal.

4) Finally, the race pathology offers unaccountable dollars to firms who appear uninterested in resolving racial tensions. The Equality Alliance of San Diego and its Center on Policy Initiatives have used federal, state, and local grants to engage in lobbying and advocacy, which is not allowed under 501(c)(3) rules. This funding has pushed policies including defunding of police. In another case, the National Science Foundation awarded a whopping $1,500,000 STEM grant to the University of Florida to “address anti-black-racism.” Indeed, a large sum that should have been spent to create STEM opportunities for students of all races was instead spent to facilitate divisive trainings and pay DEI bureaucrats.

In addition to ideological capture, Americans should also be worried about waste. Most grant programs require that applicants for federal grant dollars be nonprofits, eliminating competition for contract dollars from for-profit firms. Unfortunately, absent a profit incentive, nonprofit grant recipients are generally less effective and efficient than their for-profit counterparts and suffer from a perverse form of grant dependency. Most egregiously, the Biden administration renewed a federal grant program in support of the California High Speed Rail Authority for a railway intended to connect San Francisco and Los Angeles, awarding an additional $3.1 billion to the project. While the Trump administration suspended federal grants for the railway’s failure to “make reasonable progress,” Biden’s renewal of the fund expands an estimated $88 to $128 billion mountain of waste for an incomplete rail project first announced in 2008.

The primary beneficiaries of expansive and unaccountable grants are grifters and ideologues, while the losers are taxpayers and suffering Americans — including hungry children, citizens enduring dilapidated infrastructure, and underprivileged students, all of whom are groups that abused grants are intended to support.

In addition to DOGE efforts federally, state legislatures and governors should step up by implementing comprehensive oversight of all grant dollars flowing through their states. States can and should require mandatory public disclosure of grant information and detailed quarterly financial reporting from recipients, extending transparency to track all recipients and subrecipients down to the final beneficiary, ensuring that no taxpayer money disappears into the labyrinth of “microgrant” distributions.

To combat grant abuse, policymakers at both federal and state levels must prioritize transparency, accountability, and fairness in the grant appropriation and award processes. Lawmakers should have two primary goals: claw back as many grant dollars as possible and ensure that all future grants serve the public interest.

1. Claw back as many tax dollars as possible from unaccountable grant programs

a. Ensure Grants Have Clear Goals and Metrics

i. Mandate that all grant appropriations include specific, measurable objectives and outcomes. When appropriations are ambiguous, agencies should provide metrics aligned with legislative intent.

ii. Require grant recipients to report progress against these metrics regularly, with clear consequences for noncompliance or failure to meet stated goals.

b. Sunset and Limit Appropriations

i. Introduce sunset clauses for all grant appropriations, mandating expiration of all existing grants. Conduct thorough reviews of all appropriated funds, discontinuing programs that no longer serve their intended purpose or fail to meet performance metrics.

ii. Ensure that grant programs are appropriated specific dollar amounts rather than unspecified quantities with language like “such sums as necessary.”

c. Reevaluate Efficacy of Existing Programs

i. Implement regular evaluations of grant-funded programs to assess their impact and effectiveness.

ii. Establish a framework for discontinuing or restructuring programs that do not achieve their goals or demonstrate a lack of accountability.

2. Ensure that remaining grant programs are fair, transparent, accountable to elected lawmakers, and serve the public interest

a. Ensure Equal Opportunity in Grant Eligibility

i. Implement strict criteria to prevent favoritism toward nonprofits and ideological allies.

ii. Ensure gubernatorial oversight.

b. Prohibit Lobbying and Get-Out-the-Vote Activities

i. Ban the use of grant funds for any lobbying efforts or political campaign activities.

ii. Enforce penalties for organizations that misuse grants for partisan purposes.

c. Mandate Line-Item Transparency

i. Require detailed reporting on the allocation and expenditure of grant funds, broken down by specific line items.

ii. Make all grant-related financial information, including aggregate grant receipts, immediately and publicly accessible online, allowing for independent audits and public scrutiny.

Solzhenitsyn’s warnings about the dangers of ideology-driven governance are increasingly relevant in America today. Every taxpayer should be concerned that tax dollars propel unaccountable and unrepresentative ideological activities through unaccountable grants. By fixing existing money pipelines and clawing back unnecessary spending, lawmakers can restore public trust and ensure that grants serve the public interest rather than ideological agendas.


Joe Lonsdale is an entrepreneur and venture capitalist. Tanner Jones is a policy analyst at the Cicero Institute.

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Tu B’Shevat and the Tree of Life

Tu B’Shevat – known as the “New Year of the Trees” – is a day to celebrate the planet that has been bestowed upon us.  It begins this year on the night of Feb. 12. 

Hebrew months are linked with star constellations, and the month of Shevat is associated with Aquarius, represented by a bucket of water spilling down from the heavens.  How fitting, with the image of aircrafts pouring water to douse the recent Los Angeles blazes seared into our brains.

While Tu B’Shevat isn’t mentioned in the Hebrew Bible, that by no means implies that concern for the environment is absent from the liturgy.  To the contrary, it is everywhere.

While Tu B’Shevat isn’t mentioned in the Hebrew Bible, that by no means implies that concern for the environment is absent from the liturgy.  To the contrary, it is everywhere.

A favorite example of mine is in the beautiful P’sukei D’Zimra (Verses of Song), which include a passage praising G-d for having compassion for the earth.  And let’s not forget that the handles of a Torah scroll are called “trees of life.”  As we return the Torah to the ark, we chant: “It is a tree of life for those who grasp it, and all who hold onto it are blessed.”  If there were ever a time to grasp it, it is now.

With the increased frequency and severity of fires, floods, and natural disasters of every kind, it seems that the Weather Channel has replaced other networks as our viewing preference.  In the spirit of Tu B’Shevat, let’s recommit ourselves to doing something constructive for the environment before it is too late. 

Fortunately, the understanding that action needs to be taken to combat climate change isn’t terribly controversial – there is considerable agreement that the warming of our planet is real and should be addressed.  The results from the latest Gallup poll (released in December of 2024) found that nearly two out of three U.S. adults are concerned about climate change, and that six in ten believe that its effects have already begun.    

If we agree that we need to address climate issues, can we also agree on what should be done?  My fellow economists have studied this problem for decades and have developed a range of effective policies.  They reject extreme views held in certain political quarters:  neither “drill, baby drill” nor “let’s outlaw combustion engines” is the answer.    

While the vast majority of economists (myself included) have more faith in market forces than in an interventionist government, the environment is an area where there is a clear role for the government.  At the risk of triggering the kind of anxiety all too familiar in students studying Econ 101, let me remind you that pollution is the most famous example of a “negative externality,” leading to an outcome where the costs to society are greater than the benefits.  Without government action, this results in an excess of pollution.

An “excess” amount of pollution?  Isn’t ANY amount of pollution too much?  No.  What if a modest amount of carbon use produced enormous benefits?  

Luckily, there are a number of proven ways to tackle the problem. One is to fine polluters, perhaps setting the fee at the cost of environmental mitigation. Another is to allow carbon credits to be traded.  If a company is charged for exceeding a given pollution threshold and can then purchase “permits to pollute” sold by companies that do not reach their own pollution threshold, it is much more likely that carbon will be used where the value it produces is greatest.  Experience in the European Union and in a dozen U.S. states, including California, suggest that such “cap and trade” programs are ready to be taken to a national or international level.

If we adopt a sensible energy policy that moves beyond the political football of one administration investing in renewable energy and the next doubling down on fossil fuels, maybe one day we can celebrate Tu B’Shevat with genuine pride. 

Genesis 2:15 is usually translated as Adam being placed in the Garden of Eden “to work and keep it.” But Rabbi Ken Chasen from Leo Baeck Temple points out that perhaps a better translation is that Adam’s task was “to serve and protect it.” 

Serving the environment and protecting the earth … That’s the profound message of Tu B’Shevat.


Morton Schapiro is the former president of Williams College and Northwestern University. His most recent book (with Gary Saul Morson) is “Minds Wide Shut: How the New Fundamentalisms Divide Us.”

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Go Ahead, Eat Chocolate

The headline on a medical center newsletter instantly caught my attention. It asked, “How healthy is your relationship with chocolate?” That was an easy one. My relationship with chocolate was solid and secure, though not monogamous, because I share my chocolate. We have quality time together every morning over coffee.   

This newsletter didn’t question the health benefits of dark chocolate, now beyond dispute except among health extremists who swear by weekly detox juice fasts. Sane people know that dark chocolate has antioxidants, can lower blood pressure, and releases endorphins. Not even broccoli releases endorphins! This means you can get that runner’s high just by sitting around like I do, with a big mug of java and a few chocolate chip cookies. Let those endorphins do the running for you! Eating chocolate will also ensure you won’t get too skinny. This is a clear health hazard, because hugging a really skinny person can give you splinters. This happened to me once and I had to go to Urgent Care to get the splinters out. 

The newsletter asked a good question, though: “Is your relationship with chocolate based on pleasure or guilt?” For many years, I couldn’t stop chipping away at the ice cream or cake (or both) and often crossed that line from pleasure to guilt. Over time, I summoned more self-control and stopped crossing that line. It wasn’t easy, but I got there. 

Now that it’s National Chocolate Month, it’s a good time for everyone to make sure their relationship with chocolate is robust and at least 65% pure cacao. Besides, Valentine’s Day is coming up, and while it’s a holiday made up by a priest, plenty of Jewish women will still expect some chocolate expressions of love from the men in their lives. Take it from me: having to face all those elegant, beribboned boxes of chocolates in stores or online advertisements can give a woman high anxiety. Don’t jilt your woman in the truffles department or you might find her OD’d on the couch with a sugar crash, an empty box of nut clusters and 72% dark chocolate squares from Madagascar (“fruity and bold”) on the floor. Don’t be that guy. Instead, go for that shiny gold box of Godivas and hope she’ll share. This is a religious act. Why else are the first three letters of the brand G-O-D?

Europeans are famous for making some of the richest, most luscious chocolates around, but who gave it to them? We did! Jews were among the first chocolate entrepreneurs, even during the Inquisition when we were trying not to get killed, we exported the cacao bean to Europe. In the 16th century, French Jews exported and smuggled chocolate, and by the 17th century, a community of Jewish craftsmen flourished as chocolate makers until the government severely limited their participation in the trade — as usual. 

Eighteenth-century Mexican crypto-Jews also imported and produced chocolate, even drinking warm chocolate on Friday night because kosher wine was scarce. And in Colonial America, the chocolate trade was introduced and dominated by two Sephardi Jewish families, the Gomez family in New York and the Lopez family in Rhode Island. 

In modern times, Jews and chocolate have gone together like cream cheese and bagels. No self-respecting shul kiddush, simcha, or party of any note would dare omit chocolate on the dessert table. Can you imagine a babka, rugalach, or tray of cookies without the dark, sweet swirl or chocolate chips beckoning? It’s unimaginably depressing.    

In modern times, Jews and chocolate have gone together like cream cheese and bagels. No self-respecting shul kiddush, simcha, or party of any note would dare omit chocolate on the dessert table. 

If this column activates your sweet tooth and prompts you to reach for some chocolate, I give you my blessing. With all the tsuris we Jews have, we deserve to celebrate National Chocolate Month, not just in February but all year round. So, pour a cup of coffee (tea, if you must) and splurge on a chocolate that’s worth the calories. (I recommend a 70% cacao mint crunch bar, if you like mint, that is.) Then just feel those endorphins lift you for the rest of the day — or at least, the rest of the morning.

 


Judy Gruen is the author of “Bylines and Blessings,” “The Skeptic and the Rabbi,” and other books. She is also a book editor and writing coach.  

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Grandparents Are Never Retired

After 25-plus years, my wife recently retired from her full-time job at a Jewish day school in Los Angeles. Late-night meetings, phone calls, and stress were not uncommon. She was paid well and loved her career and the students, but it was time to leave. 

Her dreams of seeing friends, traveling more and being able to take it easy were finally on the horizon.  Because I am a standup comedian and my own boss (don’t tell my wife I said that), taking time off is no problem. 

Many friends we contacted to get together were out of town and would send mysterious texts back: “Be back in a few weeks.”  “Call you when we return.” 

Then, the truth came out. One after another said they would love to get together but had to fly off to visit their grandchildren. Some traveled a few hundred miles, some across continents, and many have grandchildren in multiple places.  Rarely, if ever, do we remember these same people flying off to see their own children. 

When we finally met up with some friends, they appeared worn out and deeply needed repair. Yet they claimed that they would not change a thing.

We are blessed that two of our grandchildren don’t live in Outer Mongolia but are only a five-minute drive away.  Our kids will call and ask if we can come right over to babysit because one of the kids sneezes and needs to go immediately to Urgent Care. When I was five, unless I had an axe lodged in the back of my skull, my parents would tell me to go outside and play.  Because we live so close, our grandkids know us well.  When we walk into their house, they excitedly yell, “Zayde! Ninny!” It melts our hearts.

Then, on December 17, 2024, my son Noah’s wife, Chloe, gave birth to a beautiful, healthy 7.7-pound baby girl, Stella Bea, 2,796 miles away in New York City. On that day, we became official Frequent Flying Grandparents. That means that around four or more times a year, we will go to New York to see them if we want to have a relationship with Stella.  Our friends Rena and Jamie said they immediately figured out the next trip when they returned home from flying to see the grandkids. Rena explained that if you don’t go often, the grandkids don’t get to know you, and they might not recognize you when you come.

For our first trip, Nancy and I booked flights and a hotel six months before the birth. We decided to arrive a few days before the due date and stay almost two weeks. Because of Shabbos, we needed a hotel close to their 63rd Street and Second Ave apartment. And except for Shabbos, we ate all our meals out or brought takeout back to our hotel. That area is prime real estate and home to some of the most expensive hotels in New York. But what the heck, who cares? We are getting another gift from heaven — a new grandchild.      

Because flying and hotels are so expensive, I thought about asking the airline to start a grandparents’ discount club. Grandparents must fly around the world more than the United States Secretary of State. They also pay extra for their overweight checked luggage because of all the gifts they bring and all the medications they need to pack (for themselves).

On our return from seeing our kids and meeting our beautiful new granddaughter Stella, we received a call from our financial advisor. After seeing the bills from our recent trip, and because of all the future flying and the number of days we might spend in hotels, dining out, taking cabs and buying gifts, he suggested that Nancy try to get her old job back and consider adding another part-time job.  

So, if you dream of being a grandparent someday, here are a few things to do: 1) Start a savings account when you are about seven. 2) Try sleeping in an extra-small chair to feel right at home when squeezing into an airline seat. And 3) remember that grandparents are the luckiest and happiest people in the world, no matter the cost or exhaustion.


Mark Schiff is a comedian, actor and writer, and hosts, along with Danny Lobell, the “We Think It’s Funny” podcast. His new book is “Why Not? Lessons on Comedy, Courage and Chutzpah.”

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Is Trump Good for the Jews?

Most readers will find this to be a deceptively easy question to answer. The majority of American Jews will emphatically — and angrily – respond in the negative. A smaller but growing number will react just as vehemently in the opposite direction, with an equally emotional declaration of support for the new/old president.

In this respect, the Jewish community here is no different than the rest of a highly polarized and hyper-partisan electorate. But examining the deep divisions surrounding Trump through the fulcrum of our religious and cultural heritage may tell us more than the typical knee-jerk visceral reaction.  

Examining the deep divisions surrounding Trump through the fulcrum of our religious and cultural heritage may tell us more than the typical knee-jerk visceral reaction. 

Exit polls taken after the 2024 election differ on the precise distribution of Jewish votes, but almost all agree that while Trump did close the gap to some degree compared to his performance in 2016 and 2020, the Democratic ticket still maintained a comfortable majority of support from American Jews.

Those who supported Kamala Harris – and Hillary Clinton and Joe Biden before – will reject the premise that Trump can be of any benefit to our community. They will cite the cherished principles of tikkun olam and tzedakah to support their argument of our obligation to support the oppressed and they will point to traditional progressive ideology on reproductive rights, environmental protection, marriage equality and other totems of the Democratic platform.

Trump’s habit of nominating officials for his Administration who have either minimized the impact of the Holocaust or trafficked with white nationalists (Robert F. Kennedy, Jr, Matt Gaetz, Kash Patel, etc) would certainly be an insurmountable barrier for them as well. 

But Jewish backers of Trump will argue just as strongly that the president’s commitment to fighting antisemitism is an equally powerful motivator for their votes, and they can now refer to last week’s announcement that the administration will invoke severe penalties, up to and including incarceration and deportation, for those whose protests against the Gaza War included threats and/or violence against the Jewish people.

The war has forever changed the way American Jews regard those who we once considered to be our friends and allies, and the ancillary damage to those relationships has had a partisan effect as well.

For more than a generation, most Jewish voters in this country have prioritized domestic policy over Middle Eastern issues when they cast their ballots. But the Hamas attacks have impacted those calculations, although perhaps not to the degree that many conservative Zionists had anticipated.

The war between Hamas and Israel has unquestionably roiled the geopolitical landscape in that part of the world, and the distinctions between Biden and Trump’s conduct toward the Jewish state throughout the conflict lends further fuel to the debate over the most productive role that the U.S. and allies can play in bringing peace to that long-troubled region.

As I have written previously, it’s unlikely that the current ceasefire (as rickety and as temporary as it may be) could have occurred without the active participation and cooperation of both the outgoing and the incoming president. Trump’s meeting with Israeli prime minister Benjamin Netanyahu had not occurred when this column was submitted, but it will tell us an immense amount about how this president will attempt to move toward his version of a solution.

It’s clear that Trump’s top priority is a normalization of relationships between Israel and Saudi Arabia. It’s equally clear that the Saudis will insist on substantive movement toward a two-state solution as their price for such an agreement. Trump’s high regard for his own deal-making skills will be put to the test as he tries to reconcile Saudi Arabia’s bottom line with equally insistent opposition to a Palestinian state among Israeli and American conservatives. (Although his call for the deportation of Gaza’s entire population to allies Jordan and Egypt would undoubtedly complicate such a proposal.)

Trump probably could convince Netanyahu to go along with such a grand bargain, but only with a huge expenditure of his political capital in both countries. Whether he decides to take that path will answer this column’s opening question for many of us.


Dan Schnur is the U.S. Politics Editor for the Jewish Journal. He teaches courses in politics, communications, and leadership at UC Berkeley, USC and Pepperdine. He hosts the monthly webinar “The Dan Schnur Political Report” for the Los Angeles World Affairs Council & Town Hall. Follow Dan’s work at www.danschnurpolitics.com.

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