Jewish Thank You Quotes

Thank you, Simon, I appreciate that." Luke opened the pizza box and, finding it empty, shut it with a sigh. "Though you did eat all the pizza." "I only had five slices," Simon protested, leaning his chair backward so it balanced precariously on its two back legs. "How many slices did you think were in a pizza, dork?" Clary wanted to know. "Less than five slices isn't a meal. It's a snack." Simon looked apprehensively at Luke. "Does this mean you're going to wolf out and eat me?" "Certainly not." Luke rose to toss the pizza box into the trash. "You would be stringy and hard to digest." "But kosher," Simon pointed out cheerfully. "I'll be sure to point any Jewish lycanthropes your way." Luke leaned his back against the sink.

You can also look at your body and think about how the blood flows and the fact that your body is in constant renewal. It is a miracle of creation happening within you every second of the day. This is something to be thankful for.

And I'll close by saying this. Because anti-Semitism is the godfather of racism and the gateway to tyranny and fascism and war, it is to be regarded not as the enemy of the Jewish people, I learned, but as the common enemy of humanity and of civilisation, and has to be fought against very tenaciously for that reason, most especially in its current, most virulent form of Islamic Jihad. Daniel Pearl's revolting murderer was educated at the London School of Economics. Our Christmas bomber over Detroit was from a neighboring London college, the chair of the Islamic Students' Society. Many pogroms against Jewish people are being reported from all over Europe today as I'm talking, and we can only expect this to get worse, and we must make sure our own defenses are not neglected. Our task is to call this filthy thing, this plague, this—this pest, by its right name; to make unceasing resistance to it, knowing all the time that it's probably ultimately ineradicable, and bearing in mind that its hatred towards us is a compliment, and resolving (some of the time, at any rate) to do a bit more to deserve it. Thank you.

I got a number of very thoughtful responses to the email I sent out last night, most of which I don’t have time to respond to right now. Thanks everyone for the encouragement, questions, criticism. Daniel’s response was particularly inspiring to me and deserves to be shared. The resistance of Israeli Jewish people to the occupation and the enormous risk taken by those refusing to serve in the Israeli military offers an example, especially for those of us living in the United States, of how to behave when you discover that atrocities are being commited in your name. Thank you.

Solomon counted out the coins very slowly and in silence, and then said, "Are you certain you weren't born Jewish?" "No," said Dodger. "I've looked. I'm not, but thanks for the compliment.

Jesus said, “I thank You, Father, Lord of heaven and earth, because You have hidden these things from the wise and prudent and have revealed them to babes” (Matthew 11:25). Why would this be? I believe that God desires that His message not be perverted, this message which has eternal significance. Intellectuals are seldom capable of conveying a message just as they have received it, without giving it a personal twist; whereas the simple, ignorant people transmit it faithfully.

I’ll take your case, son. I believe in your innocence no less than my own.” “Thanks, man. You a lawyer?” “No, a Hindu. And you?” “I’m Jewish. But I studied Buddhism.

You loved to teach. In time, you tried the rabbinate. And you failed. But a great Jewish scholar said two words you would later invoke many times with many of us: “try again.” And you did. Thank God you did.

We are living history," I told my mother breathlessly one night after the radio had been turned off and we sat in complete silence. "I could do with a little less history, thank you," she replied crisply and returned to mending some socks.

This is called My Youth in Vienna. It's a very nice edition--an association copy, Schnitzler to his Latin master, one Johann Auer, 'with thanks for the Auerisms.' [...] Here he apologizes for writing so much on 'the so-called Jewish question.' But he says that no Jew, no matter how assimilated, was allowed to forget the fact of his birth. [...] 'Even if you managed to conduct yourself so that nothing showed, it was impossible to remain completely untouched; as for instance a person may not remain unconcerned whose skin has been anesthetized but who has to watch, with his eyes open, how it is scratched by an unclean knife, even cut until the blood flows.' [...] He wrote that in the early 1900s. The imagery is very chilling, is it not, in the light of what followed. . . .

There’s a thing called passing, which is not only about transgender people but about everybody. It has to do with the way the bigotry and meanness of the world get parceled out, based on how you might, or might not, look or act like everybody else. The way there’s a particular kind of anti-Semitism that gets leveled at people who “look Jewish,” whatever that means. African Americans with darker skin sometimes are on the receiving end of more bigotry than people whose skin is lighter. Gay men who “act gay” get treated one way, those who pass as straight get treated another. It’s a whole pyramid of bigotry, with people who most resemble the dominant culture at the top, and people whose difference makes them stand out at the bottom. It’s inconceivable, if you think about it, the complex ways people have come up with for being horrible to one another. Inconceivable. You keep using that word. I do not think it means what you think it means. As a trans girl, I pass without much effort, thanks in part to the random luck of genetics, and also thanks to my mother getting me on puberty-blocking hormones when I was twelve.

This is what I say to the young Jewish boy wondering what I have done with his years. It is in his name that I speak to you and that I express to you my deepest gratitude as one who has emerged from the Kingdom of Night. We know that every moment is a moment of grace, every hour an offering; not to share them would mean to betray them. Our lives no longer belong to us alone; they belong to all those who need us desperately. Thank you, Chairman Aarvik. Thank you, members of the Nobel Committee. Thank you, people of Norway, for declaring on this singular occasion that our survival has meaning for mankind.

I will tell you what Jews are like. Once, in the early months of the war, we were on the march, and we had halted at a village for the night. A horrible old Jew, with a red beard like Judas Iscariot, came sneaking up to my billet. I asked him what he wanted. ‘Your honour,’ he said, ‘I have brought a girl for you, a beautiful young girl only seventeen. It will only be fifty francs.’ ‘Thank you,’ I said, ‘you can take her away again. I don’t want to catch any diseases.’ ‘Diseases!’ cried the Jew, ‘mais, monsieur le capitaine, there’s no fear of that. It’s my own daughter!’ That is the Jewish national character for you.

I will tell you what Jews are like. Once, in the early months of the war, we were on the march, and we had halted at a village for the night. A horrible old Jew, with a red beard like Judas Iscariot, came sneaking up to my billet. I asked him what he wanted. ‘Your honour,’ he said, ‘I have brought a girl for you, a beautiful young girl only seventeen. It will only be fifty francs.’ ‘Thank you,’ I said, ‘you can take her away again. I don’t want to catch any diseases.’ ‘Diseases!’ cried the Jew, ‘mais, monsieur le capitaine, there’s no fear of that. It’s my own daughter!’ That is the Jewish national character for you. “Have

Thank you for your letter. . . . . I regret that I am not clear as to what you intend by arisch. I am not of Aryan extraction: that is Indo-iranian; as far as I am aware none of my ancestors spoke Flindustani, Persian, Gypsy, or any related dialects. But if I am to understand that you are enquiring whether I am of Jewish origin, I can only reply that I regret that I appear to have no ancestors of that gifted people. My great-great-grandfather came to England in the eighteenth century from Germany: the main part of my descent is therefore purely English, and I am an English subject – which should be sufficient. I have been accustomed, nonetheless, to regard my German name with pride, and continued to do so throughout the period of the late regrettable war, in which I served in the English army. I cannot, however, forbear to comment that if impertinent and irrelevant inquiries of this sort are to become the rule in matters of literature, then the time is not far distant when a German name will no longer be a source of pride.

The imperialist found it useful to incorporate the credible and seemingly unimpeachable wisdom of science to create a racial classification to be used in the appropriation and organization of lesser cultures. The works of Carolus Linnaeus, Georges Buffon, and Georges Cuvier, organized races in terms of a civilized us and a paradigmatic other. The other was uncivilized, barbaric, and wholly lower than the advanced races of Europe. This paradigm of imaginatively constructing a world predicated upon race was grounded in science, and expressed as philosophical axioms by John Locke and David Hume, offered compelling justification that Europe always ought to rule non-Europeans. This doctrine of cultural superiority had a direct bearing on Zionist practice and vision in Palestine. A civilized man, it was believed, could cultivate the land because it meant something to him; on it, accordingly, he produced useful arts and crafts, he created, he accomplished, he built. For uncivilized people, land was either farmed badly or it was left to rot. This was imperialism as theory and colonialism was the practice of changing the uselessly unoccupied territories of the world into useful new versions of Europe. It was this epistemic framework that shaped and informed Zionist attitudes towards the Arab Palestinian natives. This is the intellectual background that Zionism emerged from. Zionism saw Palestine through the same prism as the European did, as an empty territory paradoxically filled with ignoble or, better yet, dispensable natives. It allied itself, as Chaim Weizmann said, with the imperial powers in carrying out its plans for establishing a Jewish state in Palestine. The so-called natives did not take well to the idea of Jewish colonizers in Palestine. As the Zionist historians, Yehoshua Porath and Neville Mandel, have empirically shown, the ideas of Jewish colonizers in Palestine, this was well before World War I, were always met with resistance, not because the natives thought Jews were evil, but because most natives do not take kindly to having their territory settled by foreigners. Zionism not only accepted the unflattering and generic concepts of European culture, it also banked on the fact that Palestine was actually populated not by an advanced civilization, but by a backward people, over which it ought to be dominated. Zionism, therefore, developed with a unique consciousness of itself, but with little or nothing left over for the unfortunate natives. In fact, I would go so far as to say that if Palestine had been occupied by one of the well-established industrialized nations that ruled the world, then the problem of displacing German, French, or English inhabitants and introducing a new, nationally coherent element into the middle of their homeland would have been in the forefront of the consciousness of even the most ignorant and destitute Zionists. In short, all the constitutive energies of Zionism were premised on the excluded presence, that is, the functional absence of native people in Palestine; institutions were built deliberately shutting out the natives, laws were drafted when Israel came into being that made sure the natives would remain in their non-place, Jews in theirs, and so on. It is no wonder that today the one issue that electrifies Israel as a society is the problem of the Palestinians, whose negation is the consistent thread running through Zionism. And it is this perhaps unfortunate aspect of Zionism that ties it ineluctably to imperialism- at least so far as the Palestinian is concerned. In conclusion, I cannot affirm that Zionism is colonialism, but I can tell you the process by which Zionism flourished; the dialectic under which it became a reality was heavily influenced by the imperialist mindset of Europe. Thank you. -Fictional debate between Edward Said and Abba Eban.

MT: The arrival of Christ disturbs the sacrificial order, the cycle of little false periods of temporary peace following sacrifices? RG: The story of the “demons of Gerasa” in the synoptic Gospels, and notably in Mark, shows this well. To free himself from the crowd that surrounds him, Christ gets on a boat, crosses Lake Tiberias, and comes to shore in non-Jewish territory, in the land of the Gerasenes. It's the only time the Gospels venture among a people who don't read the Bible or acknowledge Mosaic law. As Jesus is getting off the boat, a possessed man blocks his way, like the Sphinx blocking Oedipus. “The man lived in the tombs and no one could secure him anymore, even with a chain. All night and all day, among the tombs and in the mountains, he would howl and gash himself with stones.” Christ asks him his name, and he replies: “My name is Legion, for there are many of us.” The man then asks, or rather the demons who speak through him ask Christ not to send them out of the area—a telling detail—and to let them enter a herd of swine that happen to be passing by. And the swine hurl themselves off the edge of the cliff into the lake. It's not the victim who throws himself off the cliff, it's the crowd. The expulsion of the violent crowd is substituted for the expulsion of the single victim. The possessed man is healed and wants to follow Christ, but Christ tells him to stay put. And the Gerasenes come en masse to beg Jesus to leave immediately. They're pagans who function thanks to their expelled victims, and Christ is subverting their system, spreading confusion that recalls the unrest in today's world. They're basically telling him: “We'd rather continue with our exorcists, because you, you're obviously a true revolutionary. Instead of reorganizing the demoniac, rearranging it a bit, like a psychoanalyst, you do away with it entirely. If you stayed, you would deprive us of the sacrificial crutches that make it possible for us to get around.” That's when Jesus says to the man he's just liberated from his demons: “You're going to explain it to them.” It's actually quite a bit like the conversion of Paul. Who's to say that historical Christianity isn't a system that, for a long time, has tempered the message and made it possible to wait for two thousand years? Of course this text is dated because of its primitive demonological framework, but it contains the capital idea that, in the sacrificial universe that is the norm for mankind, Christ always comes too early. More precisely, Christ must come when it's time, and not before. In Cana he says: “My hour has not come yet.” This theme is linked to the sacrificial crisis: Christ intervenes at the moment the sacrificial system is complete. This possessed man who keeps gashing himself with stones, as Jean Starobinski has revealed, is a victim of “auto-lapidation.” It's the crowd's role to throw stones. So, it's the demons of the crowd that are in him. That's why he's called Legion—in a way he's the embodiment of the crowd. It's the crowd that comes out of him and goes and throws itself off of the cliff. We're witnessing the birth of an individual capable of escaping the fatal destiny of collective violence. MT

Soldiers of the Eastern Front! Filled with grave concern for the existence and the future of our Volk, I decided on June 22 to direct an appeal to you in order to forestall the threatening attack of an opponent at the last minute. As we know today, it was the intention of the rulers in the Kremlin to destroy not only Germany, but also Europe. Comrades, you have realized two things in the meantime: 1. This opponent armed himself militarily for his attack to such an enormous extent that even our greatest fears were surpassed. 2. Lord have mercy on our Volk and on the entire European world if this barbaric enemy had been able to get his tens of thousands of tanks to move before we could. All of Europe would have been lost. For this enemy does not consist of soldiers, but, for the most part, of beasts (Bestien). Now, my comrades, you have personally seen this ”paradise of workers and peasants” with your own eyes. In a country, whose vastness and fertility could feed the whole world, a poverty reigns that we Germans cannot imagine. This is the result of nearly twenty-five years of Jewish rule which, as Bolshevism, basically reflects the basest form of capitalism. The bearers of this system are the same in both instances: Jews and again Jews! Soldiers! When I called on you to ward off the danger threatening our homeland on June 22, you faced the greatest military power of all time. In barely three months, thanks to your bravery, my comrades, it has been possible to destroy one tank brigade after another belonging to this opponent, to eliminate countless divisions, to take uncounted prisoners, to occupy endless space. And this space is not empty, it is a space in which this opponent lives and from which his gigantic war industry receives raw materials of all types. In a few weeks, three of his most vital industrial districts will be completely in your hands! Your names, soldiers of the German Wehrmacht, and the names of our brave allies, the names of your divisions, regiments, your ships and squadrons, will be tied for all time to the mightiest victories in world history. Proclamation to the soldiers of the Eastern Front Fuhrer Headquarters, October 2, 1941

As soon as the Rabbi of Bluzhov had finished the ceremony of kindling the lights, Zamietchkowski elbowed his way to the rabbi and said, “Spira, you are a clever and honest person. I can understand your need to light Hanukkah candles in these wretched times. I can even understand the historical note of the second blessing, ‘Who wroughtest miracles for our fathers in days of old, at this season.’ But the fact that you recited the third blessing is beyond me. How could you thank God and say ‘Blessed art Thou, O Lord our God, King of the Universe, who has kept us alive, and hast preserved us, and enabled us to reach this season’? How could you say it when hundreds of dead Jewish bodies are literally lying within the shadows of the Hanukkah lights, when thousands of living Jewish skeletons are walking around in camp, and millions more are being massacred? For this you are thankful to God? For this you praise the Lord? This you call ‘keeping us alive’?” “Zamietchkowski, you are a hundred percent right,” answered the rabbi. “When I reached the third blessing, I also hesitated and asked myself, what should I do with this blessing? I turned my head in order to ask the Rabbi of Zaner and other distinguished rabbis who were standing near me, if indeed I might recite the blessing. But just as I was turning my head, I noticed that behind me a throng was standing, a large crowd of living Jews, their faces expressing faith, devotion, and concentration as they were listening to the rite of the kindling of the Hanukkah lights. I said to myself, if God, blessed be He, has such a nation that at times like these, when during the lighting of the Hanukkah lights they see in front of them the heaps of bodies of their beloved fathers, brothers, and sons, and death is looking from every corner, if despite all that, they stand in throngs and with devotion listening to the Hanukkah blessing ‘Who wroughtest miracles for our fathers in days of old, at this season’; if, indeed, I was blessed to see such a people with so much faith and fervor, then I am under a special obligation to recite the third blessing.”2 Some years after liberation, the Rabbi of Bluzhov, now residing in Brooklyn, New York, received regards from Mr. Zamietchkowski. Zamietchkowski asked the son of the Skabiner Rabbi to tell Israel Spira, the Rabbi of Bluzhov, that the answer he gave him that dark Hanukkah night in Bergen Belsen had stayed with him ever since, and was a constant source of inspiration during hard and troubled times. Based

Speech to the Reichstag Berlin, December 11 Deputies! Men of the German Reichstag! Ever since the rejection of my last peace proposal in July 1940, we have been aware that this war has to be fought to the bitter end. That the Anglo-American, Jewish-capitalist world formed a front with Bolshevism does not come as a surprise to us National Socialists. At home, we found them in the same union, and we succeeded in our struggle at home by defeating our enemies after a sixteen-year-long struggle for power. When I decided twenty-three years ago to enter politics in order to reverse the decline of the nation, I was a nameless, unknown soldier. Many of you know how difficult the first years of this struggle were. The way from a small movement of seven men to the taking over of responsible government on January 30, 1933, was so miraculous that Providence itself must have made it possible through its blessings. Today, I head the strongest army in the world, the mightiest air force, and a proud navy. Behind me, I am conscious of the sworn community of the party, which made me great and which became great through me. The enemies that I confront have been known to be our enemies for over twenty years. Alas, the road that lies ahead of me cannot be compared to the one lying behind me. The German Volk realizes the decisiveness of the hour for its existence. Under the most difficult circumstances, millions of soldiers are obediently and loyally doing their duty. The American President and his plutocratic clique have called us a people of have nots. That is right! And these have-nots want to live. In any event, they will not allow the owners to rob them of the little that they have to live on. My party comrades, you know my relentless resolve to conclude a struggle victoriously once it has begun. You know my intention not to shy away from anything in such a fight and to break all the resistance that has to be broken. In my speech on September 1, 1939, I assured you that, in this struggle, neither the force of arms nor time will defeat Germany. I want to assure my enemies that neither will the force of arms nor time defeat us, but neither inner doubts make us falter in the fulfillment of our duty. When we consider the sacrifices of our soldiers, how they risk their lives, then the sacrifices of the homeland become completely insignificant and unimportant. When we think of the numbers of those who, generations before us, fell for the existence and greatness of the German Volk, then we become all the more aware of the greatness of the duty imposed on us. Whoever seeks to forsake this duty has no right to expect treatment as a Volksgenosse in our midst. Therefore, no one can expect to live who thinks that he can depreciate the front’s sacrifices at home. Irrespective of the form of disguise for this attempt to disrupt this German front, to undermine this Volk’s willingness to resist, to weaken the authority of this regime, to sabotage the efforts of the homeland, the offender will fall! There will be only one difference: the soldier honorably makes this sacrifice at the front, while the other, who wishes to depreciate this honorable sacrifice, dies in shame. Our enemies should not deceive themselves. In the two thousand years of the history known to us, our German Volk has never been more unified and united than it is today. The Lord of the Worlds has done so many great things for us in the last years that we bow in gratitude before Providence, which has permitted us to be members of such a great Volk. We thank Him that, in view of past and future generations of the German Volk, we were also allowed to enter our names honorably in the undying book of German history.

Two Jewish k’nockers, approaching Honolulu, got into an argument about the correct pronunciation of Hawaii: one was sure it was “Hawaii,” the other positive it was “Havaii.” They made a bet. When they got off the plane, they hurried over to the first native they saw and said, “Aloha! How do you pronounce the name of this island: Hawaii or Havaii?” “Havaii,” said the native. “Thank you.” “You’re velcome,” said the native.

Irena toasted “Professor Norman and my dearly beloved girls.” Mr. C. responded with his own accolade. “Our deep thanks go to Irena,” he said. “Compared to what you and the Jewish and Polish people lived through, our difficulties are trivial. Compared to your courage, we are, all of us, only children. But you are our hero – our role model. We will carry on your mission – your deep commitment to respect for all people. I want to offer a toast in Hebrew – one we all know well – an aspiration to which you, Irena have contributed so much. L’Chaim – To Life.” Even the documentary cameraman put down his video-cam and picked up a glass. “L’Chaim – To Life.

So, as I wrote in the paperback edition of The Lexus and the Olive Tree, I started telling anyone who asked “Is God in cyberspace?” that the answer is “no”—but He wants to be there. But only we can bring Him there by how we act there. God celebrates a universe with such human freedom because He knows that the only way He is truly manifest in the world is not if He intervenes but if we all choose sanctity and morality in an environment where we are free to choose anything. As Rabbi Marx put it, “In the postbiblical Jewish view of the world, you cannot be moral unless you are totally free. If you are not free, you are really not empowered, and if you are not empowered the choices that you make are not entirely your own. What God says about cyberspace is that you are really free there, and I hope you make the right choices, because if you do I will be present.” The

LEDERHOSEN BACK IN THE SUITCASE – THEY WEREN’T MUCH HELP – I’M READY to leave. I started my journey in the most gorgeous of architectures in Jerusalem, and I end it in the most ravished of places, in Jenin. I started with Kings, David and Herod, and I end with Haifa Refugees. When I started the journey I was awed, when I end it I’m dismayed; when I started my journey laughter was my companion, when I end it a tear joins me; when I started this journey hope was my neighbor, when I end it despair stares me in the face. Witnessing the tremendous investments and endless attempts of the Europeans, not to mention the Germans, all geared to undermine the Jews in this land, in Israel, was an extremely unsettling experience. Being showered with love by the Arabs, just because they thought I was an Aryan, a German, was very discomforting. Watching the Jews and seeing how powerless they are, even now that they have their own state, was distressing. If logic is any guide, Israel will not survive. Besieged by hate from without and from within, no land can survive for very long. Miraculously, the Jews have built one of the most sophisticated, intense, beautiful countries of our time, but what are they doing to keep it? They hate themselves, they belie themselves, they are full of fears and many of them rush to get another passport; they want to go back to Poland, to Austria, to Germany – lands where their forefathers were hunted down and killed. And what am I doing? Just the same: I am going back to Germany. Am I a Jew just like them? Am I not Tobi the German? Am I not Abu Ali? My name is, sorry, Tuvia. Goodness of God. What a joke. A joke, I fear, only the Chosen People will truly comprehend. Adios, my sweet cats. You, of all creatures of this land, have a clear and sensible direction: milk and tuna. I am thankful that we met, for you have provided me with companionship in a land I felt so alone in. I am leaving this land, and I am leaving you. You will fare better here. You are Jewish cats, stay with your kind. Enjoy this land, my stray cats, as long as it lasts. I’ll miss you terribly. Shalom.

it was not yet true what Dorothy Boyd, the secretary played by Renée Zellweger in the movie Jerry Maguire, tells her son about flying first-class: “It used to be a better meal, now it’s a better life.” I grew up in a time and place where the word “public” had deep resonance and engendered the highest respect as a source of innovation—as in public schools, public parks, public deliberations, and public-private partnerships. I grew up at a time and place when I was anchored in concentric communities and where the American Dream—“my parents did better than their parents and I will do better than mine”—seemed to be as certain as spring following winter, and summer following spring. And I grew up in a time and place where Jews were the biggest “minority” but gradually integrated themselves and were integrated by the dominant white, non-Jewish society and culture, and while it wasn’t always easy or pretty, somehow it happened. So where was this place over the rainbow and when was this time? The Land of Oz that I speak of was the state of Minnesota, and, for me, its Emerald City, where I grew up, was, as I said, a small suburb/town just outside of Minneapolis called St. Louis Park. The time (I was born July 20, 1953) was the 1950s, 1960s, and early 1970s. Growing up in that community at that time was a gift—a gift of enduring values and optimism—that has kept on giving my whole life. Three decades of reporting from the Middle East tried to leach that out of me. So, today, mine is not a naïve optimism that everything will turn out well; I’ve learned better. But it is an enduring confidence that things can turn out well, if people are ready to practice a politics of compromise and pursue an ethic of pluralism.

generations. Thank you, above all, for helping humankind make peace its most urgent and noble aspiration. I am moved, deeply moved by your words, Chairman Aarvik. And it is with a profound sense of humility that I accept the honor—the highest there is—that you have chosen to bestow upon me. I know your choice transcends my person. Do I have the right to represent the multitudes who have perished? Do I have the right to accept this great honor on their behalf? I do not. No one may speak for the dead, no one may interpret their mutilated dreams and visions. And yet, I sense their presence. I always do—and at this moment more than ever. The presence of my parents, that of my little sister. The presence of my teachers, my friends, my companions … This honor belongs to all the survivors and their children and, through us, to the Jewish people

10There was a famine in the land, and Abram went down to Egypt to sojourn there, for the famine was severe in the land. 11As he was about to enter Egypt, he said to his wife Sarai, “I know* what a beautiful woman you are. 12If the Egyptians see you, and think, ‘She is his wife,’ they will kill me and let you live. 13Please say that you are my sister, that it may go well with me because of you, and that I may remain alive thanks to you.” 14When Abram entered Egypt, the Egyptians saw how very beautiful the woman was. 15Pharaoh’s courtiers saw her and praised her to Pharaoh, and the woman was taken into Pharaoh’s palace. 16And because of her, it went well with Abram;

Knives sliced cleanly through the salmon, pink flesh flaking on either side, the crust giving way with a satisfying crunch. Lenore and Maz were eating, too, but I kept my eyes fixed on Luke's fork. He tried a bite of the salmon plain first, chewing thoughtfully, then swept up some of my rice porridge with the seaweed-pickled vegetables, then returned for a bite of everything together, pink salmon and white porridge and pops of green and red all entering his parted lips. He closed his eyes as he tasted my food. He didn't open them again until he swallowed. "The salmon is perfect," he said. "Flaky and tender, with just the right amount of smoke, and the crunch of that crust is just..." He paused, those bottomless eyes on mine. The tip of his tongue darted over his lower lip. "Incredible." I didn't mean to smile, just nod appreciatively at any praise, but I felt it curl over my lips anyway. "Thank you." "I agree," said Lenore. "The salmon is something quite special. Is the crust rice alone?" "No," I said. "It's ground rice with some panko and a little nori." She nodded with approval. "And these seaweed-pickled vegetables are stellar. Bright and tangy, a lovely pop of acid against the richness of the salmon and the porridge.

you are our God as you were the God of our fathers, forever and ever. Rock of our life, Shield of our salvation, you are unchanging from age to age. We thank you and declare your praise, for our lives that are in your hands and for our souls that are entrusted to you. Your miracles are with us every day, and your benefits are with us at all times, evening and morning and midday. You are good, for your mercies are endless; you are merciful, for your kindnesses are never complete; from everlasting we have hoped in you. And for all these things may your name be blessed and exalted, always and forevermore. Let every living thing give thanks to you and praise your name in truth, O God, our salvation and our help. Blessed are you, O Lord, your name is good, and to you it is right to give thanks.

I was watching the news the other night, and they were still covering that story in Mumbai about the terrorists who went on a shooting rampage. The man on the news said that before the terrorists killed the Jews in the Jewish center, they tortured them. I had to turn off the television, because I could see the torture in my head the way they were describing it. I kept imagining these people, just living their daily lives, and then having them suddenly ended in unjust tragedy. When we watch the news, we grieve all of this, but when we go to the movies, we want more of it. Somehow we realize that great stories are told in conflict, but we are unwilling to embrace the potential greatness of the story we are actually in. We think God is unjust, rather than a master storyteller. If you want to talk about positive and negative charges in a story, ultimately I think you’d break those charges down into life and death. The fact of life and the reality of death give the human story its dramatic tension. For whatever reason, we don’t celebrate coming into life much. I mean we send cards and women have baby showers and all that, but because the baby can’t really say thank you, we don’t make a big deal out of it. We make a big deal out of death, though. We sit around at funerals, feeling sorry for the unfortunate person whom death happened to. We say nice things about the person; we dig a hole and put the body in the hole and cover the casket with all our questions. I heard that a lot of playwrights used to end their stories with a funeral if it was a tragedy and a wedding if it was a comedy. I think that’s why we make such a big deal out of weddings, because a wedding means life, and because the bride and groom are old enough to write a thank-you note for the serving spoons you gave them. And perhaps because you get to drink and dance, no matter how old you are. I only dance at weddings. I practically only drink at weddings, too, mostly because that’s where I do my dancing. One of the things that gives me hope is that, even with all the tragedy that happens in the world, the Bible says that when we get to heaven, there will be a wedding and there will be drinking and there will be dancing.

The single-story approach, which leaves room for only one narrative, for only one truth, is very dangerous. As you write, this conflict is between right and right. The whole world, including the Palestinians, should recognize the Jews’ religious, political and peoplehood identity and claim to the land of Israel. But the Jewish people have to differentiate between the land of Israel and the state of Israel. Both sides must open the space for tough, honest discussion. Thank you for writing a book that helps us have that discussion.

Is Israel really the biggest, baddest wolf on the block? Heck no. Even if you put every single one of Israel’s mistakes under a microscope, they still wouldn’t come close to those of many other countries around the world. In Saudi Arabia, Chop Square is literally a place for weekly public decapitations. In Dubai, the working class are literal slaves. In China, disappearances are normal and Muslims are being tracked and put into camps. In Turkey, journalists and activists are imprisoned and killed. In Iran, LGBTQ+ people are executed. In Syria, the government uses chemical weapons against its own people. In Russia, there is arbitrary detention, and worse. In Myanmar, the army is massacring the Rohingya Muslim population. In Brunei, Sharia law was just enacted. In North Korea—no description needed. All over the world, millions of people are dying because of tyrannical leaders, civil wars, and unimaginable atrocities. But you don’t see passionate picket lines against Dubai or Turkey or even Russia. The one country that’s consistently singled out is… Israel. The UN has stated values of human dignity, equal rights, and economic and social advancement that are indeed fantastic, and they are the values upon which Israel was established and is operating. The sting is it that countries that certainly do not adhere to some or any of these values are often the ones who criticize Israel while keeping a straight face. “Look over there!” those leaders say, so the world will not look at their backyards and see their own gross human rights violations. All this led to a disproportionate number of UN resolutions against the only Jewish state and the only democracy in the Middle East. Israel is an easy punching bag, but this obsession over one country only is being used to deflect time and energy away from any real discussion of human rights in the world’s actual murderous regimes. And Israelis aren’t the only ones who have noticed this disproportionate censorship. The United States uses its veto power to shut down almost every Security Council resolution against Israel, and it does this not because of “powerful lobbies” (sorry to burst your bubble). The reason the US shuts down most of these resolutions is because the US gets it. In a closed-door meeting of the Security Council in 2002, former US ambassador to the UN John Negroponte is said to have stated that the US will oppose every UN resolution against Israel that does not also include: condemnation of terrorism and incitement to terrorism, condemnation of various terrorist groups such as Hamas and the Islamic Jihad, and a demand for improvement of security for Israel as a condition for Israeli withdrawal from territories. If a resolution doesn’t include this basic and rational language, the US will veto it. And it did and it does, thank the good Lord, in what we know today as the Negroponte Doctrine.

O God, our salvation and our help. Blessed are you, O LORD, your name is good, and to you it is right to give thanks.

I was brought up with a Jewish prejudice against Samaritans,” she told Silas, “and you must forgive me if it has taken all these years for me to overcome it.” “I must ask your forgiveness too, Princess,” Silas replied, “—forgiveness, I mean, for my bluntness of speech. But such is my nature. I must take the liberty of saying that if your Jewish friends and relatives were in general a little less upright and a little more charitable I would like them better. A cousin of mine was once riding on business from Jerusalem to Jericho. He came upon a poor Jew lying wounded and naked in the hot sun by the roadside. He had been set on by bandits. My cousin cleansed his wounds and bound them up as best he could and then took him on his beast to the nearest inn, where he paid in advance for his room and his food for a few days—the innkeeper insisted on payment in advance—and then visited him on his way back from Jericho and helped him to get home. Well, that was nothing: we Samaritans are made that way. It was all in a day’s work for my cousin. But the joke was that three or four well-to-do Jews—a priest among them—whom my cousin had met riding towards him just before he came on the wounded man, must have actually seen him lying by the roadside: but because he was no relation of theirs they had left him there to die and ridden on, though he was groaning and calling out for help most pitifully. The innkeeper was a Jew too. He told my cousin that he quite understood the reluctance of these travellers to attend to the wounded man; if he had died on their hands they would have become ritually unclean from touching a corpse, which would have been a great inconvenience to themselves and their families. The priest, the innkeeper explained, was probably on his way to Jerusalem to worship at the Temple: he, least of all, could risk pollution. Well, thank God, I am a Samaritan, and a man with a blunt tongue. I say what I think. I—” Herod interrupted, “My dear Cypros, isn’t that a most instructive story? And if the poor fellow had been a Samaritan he wouldn’t have had enough money to make it worth the bandits’ while to rob him.

Jesus, I believe that you are the promised Messiah for the Jewish people and for the whole world, and so, for me as well, and that you died for my sins and that you are alive from the dead forevermore. So I now receive you into my life as my own personal Lord and Savior. Thank you for dying in my place.