Category Archives: Personalities

Maledictorian – CUNY speaker spews some spleen

For a great example of sheer, rabid hatred of Israel, lightly disguised antisemitism and the sort of imbecility sometimes born of youth, you couldn’t do better than CUNY School of Law student Fatima Mohammed’s vomitus of venom, in the form of her May 12 commencement speech.

Or, for an example of a well-earned misstep, any better than Palestinian activists’ ill-fated demand that Ms. Mohammed’s diatribe, which had been livestreamed on the school’s YouTube account but then removed, be reposted. Which it was, on the 25th. 

The overheated orator praised CUNY Law’s faculty and students for endorsing the BDS movement (that endorsement an ugliness of its own), and accused Israel of “indiscriminately rain[ing] bullets and bombs on worshippers, murdering the old and young, attacking even funerals and graveyards, encouraging lynch mobs to target Palestinians, as it imprisons their children and continues the project of settler colonialism…” And so on. You know the litany of lies.

She also used the occasion of her graduation (as a future lawyer – the thought boggles) to lambaste the New York Police Department and the U.S. military as “fascists”; to allege that “daily, brown and black men are being murdered by the state”; and to defend five leaders of the now-defunct Holy Land Foundation who are serving time for providing material support to Hamas.

“May we rejoice,” she righteously declared, “in the corners of our New York City bedroom apartments and dining tables, may it be fuel for the fight against capitalism, racism, imperialism and Zionism around the world!”

On the 26th, a CUNY representative soberly explained that “Members of the Class of 2023 selected student speakers who offered congratulatory remarks and their own individual perspectives on advocating for social justice. As with all such commencement remarks, they reflect the voices of those individuals.” One had to wonder if the rep would have been as sanguine had the commencement speech attacked blacks or Arabs. 

Then came the richly deserved backlash. 

New York Congressman Ritchie Torres tweeted: “Imagine being so crazed by hatred for Israel as a Jewish State that you make it the subject of your commencement speech at a law school graduation. Anti-Israel derangement syndrome at work.”

Former New York Republican congressman Lee Zeldin called for CUNY’s taxpayer funding – its 2023 budget amounted to about $ 4.3 billion, most from the state, some from the city – to be revoked “until the administration is overhauled and all Jewish students and faculty are welcome again.”

World Jewish Congress head Ronald Lauder called for the law school’s dean, Sudha Setty, who applauded the ungracious graduate’s speech, to be fired.

New York City Mayor Eric Adams condemned the diatribe, as did New York governor Kathy Hochul and a host of other elected officials.

Eventually, CUNY Chancellor Felix V. Matos Rodriguez and the Board of Trustees issued a statement asserting that, while “free speech is precious…. but hate speech… should not be confused with free speech and has no place on our campuses or in our city, our state or our nation. The remarks by a student-selected speaker at the CUNY Law School graduation, unfortunately, fall into the category of hate speech, as they were a public expression of hate toward people and communities based on their religion, race or political affiliation.”

To be sure, rushing predictably to Ms. Mohammed’s defense were anti-Israel groups, including, sadly, Jewish ones. CUNY Law’s Jewish Law Student Association called the reactions to the hater “pander[ing] to the most cynical reactionaries (ie. @NYCMayor).” 

“Jews for Racial & Economic Justice” tweeted that its heroine was being thrown to “the wolves. Utterly shameful.” Well, something was, anyway.

As it happens, with her commencement address, Ms. Mohammed was following in her own muddy footsteps. In a May, 2021 tweet, she expressed her wish that “every Zionist burn in the hottest pit of hell.” And the next day, she referenced the fact that she “pray[s] upon the death of the USA.”

In the wake of the uproar over her repulsive remarks, Ms. Mohammed was reached by a reporter at a relative’s home. She told the journalist, “I do not want to speak to anybody.”

It was a little late for reticence. She had already spoken more than enough, and revealed a thickly sullied soul.

© 2023 Ami Magazine

Acharei Mos/Kedoshim – Black Like Us

The haftarah for Acharei Mos, which will be read this week for the double parsha of Acharei Mos/Kedoshim, is from Amos (9:7), where Hashem extols the Jewish people with the famous and famously strange words: “Behold, you are like the children of Kush to Me.”

Kush is identified as the African kingdom of Nubia (roughly modern-day Sudan/ Ethiopia), and the Gemara (Moed Katan, 16b), commenting on the pasuk from Amos, says: “Just as a Kushite differs [from others] in [the color of] his skin, so are the Jewish people different in their actions.”

The Chasam Sofer (who apparently had “the righteous” in place of “the Jewish people” in that Gemara) interprets that Talmudic comment in an interesting and poignant way:

“One Jew may excel in Torah-study; another, in avodah [prayer]; another, in acts of kindness to others; this one in one particular mitzvah, that one in another.  Nevertheless, while they all differ from each other in their actions, they all have the same intention: to serve Hashem with their entire hearts.

“Behold the Kushite.  Inside, his organs, his blood and his appearance are all the same as other people’s. Only in the superficiality of his skin does he differ. This is the meaning of ‘[different] in his skin,’ [meaning] only in his skin.  Likewise, the righteous are different [from one another] only ‘in their actions’; their inner conviction and intention, though, are [the same], aimed at serving Hashem in a good way.”

That people of different skin colors are only superficially different from one another is accepted as a truism by the Chasam Sofer. His point is that in all our diversity of vocations, fields and foci, we can be entirely equal servants of Hashem.

The Gemara (Ta’anis 22a) speaks of a pair of comedians, who used their humor to cheer up the depressed and defuse disputes.

One wonders if the parents of those meritorious men felt disappointed at their sons’ choices of professions.  Or whether they realized that there are, in the end, many paths that can lead to the World-to-Come.

© 2023 Rabbi Avi Shafran

Parshas Shemini – Inner Space

The abundance of advertisements for gyms, weight loss products, hair restoration drugs and cosmetic surgery testifies to contemporary citizens’ obsession with physical image. To be sure, many people seek to work out or lose weight out of health concerns, or have surgery to correct deviated septums. But many more, as the pitches evidence, just want more perfect abs or biceps or “better” noses.

After sufficient decades of living, it becomes apparent that our shapes and faces can only be adjusted so much. That comes as a shock to some, even a source of depression. What’s truly sad, though, isn’t the elusiveness of physical perfection but the silly quest for it.

The laws of tum’ah, or ritual defilement, are many and complex. But one of its basic rules is that a metal vessel can become defiled by contact with a contaminating material even if the source of defilement touches only its outer surface. An earthen vessel cannot contract tum’ah that way.

But if contaminating matter merely enters the inner space of an earthenware vessel, it defiles it even without contacting the inner surface itself. 

The Kotzker Rebbe explained that the reason for that distinction is that a metal vessel has inherent material value, whereas an earthenware one does not. And an earthenware vessel’s only value is in its “space” – in the fact that it can hold something

He went on to pithily observe that a human being is an “earthen vessel,” as the “original” human was made from the earth itself (Beraishis 2:7). 

And, like any earthenware vessel, the human is defined not by his physique but rather by what he can hold “within” him – his soul, which he affects with his actions, thoughts and words.

© 2023 Rabbi Avi Shafran

Parshas Bo – Choosing a Channel

Since free will is the fundamental element of the human being that places him in a realm apart from the rest of Creation, the question of how Hashem could “harden the heart” of Par’oh (e.g. Shemos 9:12) is an obvious one. 

The Rambam’s approach, echoing Resh Lakish in the Midrash (Shemos Rabbah 13:3), is that the king’s own freely chosen initial actions robbed him of his free will, like, one might say, a drug addict’s choice to use heroin might affect his ability to choose to shun it thereafter. The hardening of Par’oh’s heart only began after several plagues.

The Ramban’s and Sforno’s approach is that, on the contrary, the heart-hardening actually gave Par’oh free will. It was but a counterbalance to the will-sapping fear of the plagues. The divine steeling of his resolve was thus a corrective measure, allowing him to exercise his free-willed decision to refuse Moshe and Aharon’s demand. 

Rav Shlomo Yosef Zevin offers an original approach. What the Torah’s statement that Hashem hardened Par’oh’s heart means, says Rav Zevin, that he gave Par’oh an enhanced ability to be stubborn. Like every middah, talent and ability, obstinacy can be channeled toward good or bad (See Rav Ashi’s statement in Shabbos 156a about one born under the influence of Ma’adim: “[He will be] either a bloodletter, or a thief, or a shochet or a mohel.”)

Klal Yisrael, after all, is obstinate, too, an am kshei oref. Obstinacy’s import lies in what one does with it.

So Par’oh’s use of his Hashem-given special stubbornness against Moshe and Aharon and Klal Yisrael was… his choice.

© 2023 Rabbi Avi Shafran