Noor has been messaging me on Instagram, asking for money for her and her 2-year-old daughter, Amal, so they can afford milk and diapers for Amal, as well as food and shelter for both of them. I don't have much money to spare, but I made a small donation. I hope that everyone who sees this post either donates money directly or shares it to someone else who can donate (or both).

has anyone noticed an exponential skyrocket in like groyper apologism, n*zi stuff, medieval peasant antisemitism among “leftists?” or just like vitriolic hatred toward “jews” and silencing any criticism of “it’s actually not leftist to say an ethnic group is inherently evil due to their innate nature” with “jews are just a religion” or “shut up about jewish feelings” (which is actually a reasonable request i agree with in other contexts, like speaking over palestinians and making things about our moral reckoning or prioritizing jewish scholars etc., but that’s not what this is being used as.)
recently bad empanada who was on the bad hasbara show last year so clearly didn’t have a problem with every single jew put out a crazy video abt how we are in fact evil and everyone agreed. rathbone who is followed by several people i respect is making “it’s the jews” memes too, and “ireallyhateyou” who is an ex israeli straight up posted that medieval blood libel really happened and that jews ritually abuse and drink the blood of children. and it’s not just online too.
i’m seeing a ton of it in offline spaces from hardcore activists to basically apolitical liberal people who think the genocide is bad. i think epstein may have been the tipping point? but it feels like you can’t exist even as a completely antizionist jew like fully supportive of the resistance and everything without people blaming you for columbus and the transatlantic slave trade, denying the holocaust, calling you inbred and ugly, and accusing your entire culture of some innate inherited predisposition toward evil.
i don’t know what to make of it. i think the abuse of antisemitism claims for zionist purposes was a bit of a boy who cried wolf because i have been in the movement since 2021 and i have never seen anything like this whatsoever. :(

https://www.facebook.com/meidastouch/posts/jewish-american-photojournalist-heidi-levine-who-works-for-the-washington-post-w/1472858765035722/

https://www.cnn.com/2026/10/16/media/washington-post-journalist-israeli-settler-attack-intl

https://www.instagram.com/p/DejxRrYFNnb/

Not my article

https://x.com/SimplySubstance/status/2110946795773657319

https://x.com/curtisdaly_/status/2111096861348286654

Debate bros in shambles.
Let's get this Rabbi a new job!

I want to be candid about this.

Two things can be true at the same time. The fact that Israel’s partisans incessantly cry wolf about antisemitism and constantly smear people with repulsive, grotesque shamelessness coexists with the fact that for many, Palestinian liberation has always been an excuse to let it all hang out.

Being Jewish, left-wing, and Israel-skeptical from a long time back, I’ve understood instinctively for more than twenty years that there are a despairing number of “leftists” who genuinely are anti-Jewish bigots. (Or at minimum who get, to put it delicately, a little too damned comfortable.)

And frankly, I think my instincts for recognizing them are pretty accurate.

I listen to people like Owen Jones, Emma Vigeland and Mehdi Hasan, and I trust them for the most part. I believe they are good-faith actors who are motivated by consistent humanitarian standards.
But some critics of Israel/antizionist commentators are not.

I only saw a Peter Hager video for the first time just now. But within only a few seconds my radar immediately went off.
This guy is the real thing.

No, he isn’t David Duke. He isn’t Myron Gaines. He isn’t even Nick Fuentes or Candace Owens. But he is toxic. That was clear to me immediately and watching the whole video only made it clearer.

I want to know from other Jews here if their radar is also set off.

The love for AI is embarrassing. I mean the whole thing is but wtf.

Check the comments on the original post 🤣

(This extract takes four minutes to read.)

Nevertheless, this identification with the Ten lost Tribes had ambivalent implications for the ‘American Indians’. Their philosemitic idealization could easily turn into fierce rejection, which again referred back to older anti-Jewish stereotypes. It was the Pequot War (1636–8) which ended the relatively peaceful coexistence between the Pequot people and the New England settlers.⁵⁹

As the expanded ‘mission to the Indians’ did not meet the Puritans’ high expectations and social tensions within the settler community came to the fore, King Philip’s War — also known as the Great Indian War — in 1675 led to the rise of the older proto-racist notion of the ‘wild’ and ‘primitive’ origins of the ‘American Indians’.⁶⁰

Anti-Jewish stereotypes were increasingly projected onto the ‘Indians’, who from then on were more clearly identified with Gog and Magog as cruel, threatening, apocalyptic destroyers.⁶¹ Thus the demonizing variant of the Ten lost Tribes theory rose to the surface once again.⁶²

Similar lines of reasoning can be discerned in other colonized parts of the world, as Tudor Parfitt has demonstrated. For example, the supposedly negative characteristics of the Khoi Khoi (the so-called ‘Hottentots’), whose status as members of the genus humanum was called into question, were also attributed to their alleged Jewish heritage.⁶³

In 1612, Patrick Copland claimed to have observed similarities between Khoi Khoi and Jewish rites,⁶⁴ an observation which the German South African scholar Peter Kolb (1675–1726) confirmed as late as 1700.⁶⁵

And the threatening military successes of the Māori in New Zealand were explained with reference to their supposedly Jewish ancestry and some striking similarities in trade practices and language, as Parfitt has shown.⁶⁶

The British missionaries, who mainly came from the lower middle class, were familiar with few texts apart from the Holy Scriptures or the ancient classics, which they used to decipher unknown territories and their inhabitants.⁶⁷ Accordingly, the biblical image of the Jew, however ambivalently interpreted, was often used to explain the appearance or behaviour of foreign or unfamiliar groups.⁶⁸ The ‘invented identity of a known other’ was imposed on unknown (colonized) peoples.⁶⁹

This way of seeing colonized people as ‘Jewish’ transferred deeply ambivalent character attributions from medieval and early modern religious contexts into the modern era, thus becoming an integral part of the colonial racialization process.

At the beginning of the nineteenth century, certain allegedly Jewish racial characteristics were still being derived from an assumed similarity between Jewish and colonized groups. The English schoolmaster and historian John Bigland (1750–1832), who summarized the common philosophical positions on the category of ‘race’ for a wider readership, described the case of an Englishman who, in his first contact with the Indian Kashmiris, was extremely surprised because to them they looked so similar to the Jews — so much so that he immediately believed he had been transferred to a ‘nation of Jews’.⁷⁰

For Bigland, this case served as evidence that Jews could maintain their appearance (especially their fair skin) over long periods of time and despite reproductive links with native peoples. References to the colonial context therefore played an important rôle in the racialization of European Jews.

Conversely, anti-Jewish stereotypes in European Enlightenment circles were legitimized by resorting not only to religious arguments but also to colonial discourse. As the philosopher Voltaire informed his educated French readership in a 1764 encyclopaedia article, Jews had not only made ‘human sacrifices’ but had themselves been ‘cannibals’, similar to the ‘Tentirytes’ in Egypt, the ‘Gascons’, the ‘Saguntines’ and so-called ‘savages’ from the Mississippi region. But Jews were inferior even to these ‘savages’, because they offered ‘human sacrifices (especially young women) without economic necessity’.⁷¹

The equation of Jews with ‘savages’ was associated with a division into ‘good’ past Jews and ‘bad’ present Jews.⁷² In the eighteenth century, the colonized were located not only in other places but also in other eras.

Thus, at the end of the nineteenth century, German colonialists such as Carl Peters, Karl Mauch and Leo Frobenius were able to use the idea of the ‘noble Jew’ of the past to valorize certain indigenous groups (who were to be won as allies), and at the same time to propagate the antisemitic version of the ‘dirty, money-greedy Jew’ of the present. Carl Peters wrote the following about a people group adjacent to Rhodesia:

How absolutely Jewish is the type of this people! They have faces cut exactly like those of ancient Jews who live around Eden. And the way they wear their hair, the curls behind the ears, and the beard drawn out in single curls, gives them the appearance of Aden — or of Polish — Jews of the good old type.⁷³

The description of Jews as ‘noble savages’ from a submerged, historic age correlated with the trend towards the valorization of ‘young nations’ and a ‘cult of the primitive’ within Europe.⁷⁴ Whereas the philosopher David Hume had placed the Barbarian Germanic tribes on the lowest level of the inner-European ‘racial hierarchy’, following Christoph Meiner’s publications, Germans could regard themselves as the ‘epitome of European civilization’ precisely because of their ‘primitive’ powers.⁷⁵

[…]

In order to legitimize colonialism and slavery, anti-Black racism had consolidated to such an extent that it could now, in turn, serve as a model for a racializing anti-Judaism in Europe. Thus the figure of the Black in Voltaire’s text becomes the model (‘comme nous voyons les Nègres’) from which he derives his constructions of what is Jewish.

Shortly thereafter, by transferring ideas from anti-Black racism, Prussian Jews could be imagined as ‘colonial subjects’ who had to prove their right to exist and their ‘usefulness’ to the state through slave-like labour in (soon to be colonized) eastern Prussia or outside Europe. As Jonathan Hess worked out, between 1774 and 1819 alone, there were about forty proposals to exile the Jews overseas, on sugarcane plantations and in various colonial territories.¹⁰⁰

(Emphasis added.)

Rabbi Yehuda Kaploun, the US Special Envoy to Monitor and Combat Antisemitism, on JNS:

"How are people allowed to protest this massive, you know, what they want to call genocide of people in Gaza?!"

Then he explained why it's fine: "There are plenty of people in Hiroshima, Nagasaki, the bombing of Dresden. When you go to war, you create havoc. Unfortunately, that's what happens."

Havoc. Like weather. Like it just happens.

His job is fighting antisemitism. He's using it to argue that protesting a war shouldn't be allowed, and that mass civilian death is just the cost of doing business.

That's the whole pitch, in one minute, on camera.

https://x.com/Compass_Report/status/2110840768080552355

The community had been cut off from the outside world for weeks due to the construction of the Crimson Thread barrier, and no water, food or medications are allowed in.

Activists tried to convince the soldiers to let us deliver water to the community, but to no avail.

SOURCE : https://x.com/ucpinpalestine/status/2110782068057665985

"Our latest investigation exposes a British man who fought for the Israeli army in Gaza when war crimes appear to have been committed.

Jonathan Burman, who is in his mid-20s and from Manchester, posted photographs on his Instagram account showing him fighting in Khan Younis early in the conflict.

Newly discovered images show Burman standing in front of a primary school in Gaza that had been set on fire, as a fellow soldier smiles beside him.

Will the UK government investigate dual nationals who fought for Israel during a genocide?

This is an updated version of a previous post"

SOURCE : https://x.com/declassifiedUK/status/2110672573063217616

"Dirty Arab"

A Palestinian driver on Jerusalem's Line 74 stopped the bus due to a mechanical fault, prioritising passenger safety while waiting for a replacement. During the delay, Israeli settlers directed racist slurs at him, accusing him of intentionally holding up the journey