Negative Publicity Pays: Using Hatred for Promotion
הרב שי טחןכז ניסן, תשפו14/04/2026The moral conclusion is that the fault does not lie with us as a nation, despite their accusations. Rather, it stems from their own lowly desire for fame and relevance
תגיות:אנטישמיותיהודיםשנאה
It’s hard to miss the growing trend among prominent American figures: some who were once clearly pro-Israel have shifted positions and now promote anti-Israel or even antisemitic rhetoric. Others, who were always critical, have become far more extreme. Influential voices like Tucker Carlson and Candace Owens, once seen as allies to the Jewish community or the State of Israel, have taken sharp turns in tone and messaging. And those who always harbored hostility are now openly embracing dangerous and hateful ideologies—such as the disgraceful rapper who recently released a song brazenly titled “Heil Hitler.” What is driving this disturbing shift?
Before we attempt to answer, let’s take a closer look at Bilaam in the parashah. Time and again, he tries to curse and harm the Jewish people, even though he knows that Hashem loves them and that his efforts are doomed to fail—and that he will ultimately be punished for it. Why would someone persist in such a destructive path, fully aware of the consequences? What drives a person to knowingly oppose Divine will, especially when the outcome is already clear?
The Talmud (Gitin 56b) recounts a conversation between the spirit of Titus after his death and his nephew Onkelos, before his conversion. Onkelos asked him, “Who is considered important in the World to Come?” Titus replied, “The nation of Israel.” He then went on to advise that if Onkelos wished to gain power or prominence in this world, he should provoke and attack the Jewish people—because that is how one gains attention and influence.
Onkelos went and summoned the spirit of Bilaam—the wicked prophet who had attempted to curse the Jewish people before their entry into the Land and led them to sin with the daughters of Moav and Midian. He asked him, “Who is considered important in the World to Come?” Bilaam answered, just as Titus had before him, “The Jewish people.” Onkelos then asked, “Should one attach himself to them?” Bilaam famously replied: “Do not seek their peace or welfare all your days, forever.” In other words, even though he recognized the truth and the greatness of Israel, his hatred ran so deep that he advised continued opposition and hostility toward them, no matter what.
An obvious question arises: if both Titus and Bilaam knew that the Jewish people are important and central in the World to Come, why did they advise opposing and harming them? The answer lies in the distinction between the two worlds. While they acknowledged Israel’s eternal significance, their concern was with this world—fame, power, and influence in the eyes of men. And for that, they offered a cynical but proven strategy: attack the Jewish people. It’s a well-known recipe for success throughout history—when one wants to rise to prominence, stir controversy, or gain a following, targeting Israel has always drawn attention.
Another question worth examining is: why does this tactic work specifically with the Jewish people? If similar rhetoric were directed at any other nation or group, it would likely be condemned universally, or at the very least ignored. But when aimed at the Jews, not only does it gain attention—it often receives support. Many openly agree and even cheer it on, and even those who criticize it still contribute to the publicity and help amplify the speaker's platform. In the case of the Jewish people, hate doesn’t silence—it spreads, and in doing so, becomes a powerful tool for fame.
Tosafot (Chagiga 13b) addresses this very question and explains that it is divinely orchestrated. When someone rises to harm the royal nation of Israel—the people who belong to the King of the world—Hashem ensures that the attacker holds a position of prominence. This way, no one can say that Israel was harmed by someone lowly or insignificant, which would diminish their honor. Instead, Hashem elevates those who oppose us, so that when they fall, it is clear that even the mighty cannot prevail against His chosen nation.
In Yalkut Gershoni, there is an insightful explanation. He writes that when someone begins targeting or provoking the Jewish people, they may continue doing so freely—often gaining popularity and momentum—until Hashem raises them to a position of power. But once they reach that high status, Hashem takes over and they lose their own control. In other words, as we’ve explained in the past, the Gemara teaches that the higher a person rises in power, the less autonomy they have—Hashem takes the reins. So while it may seem that their rise is unchecked, it is only temporary; once they are elevated, their downfall is already in motion.
It seems that in today’s world, the driving force behind much of what people say and do—especially public figures—is the pursuit of attention and exposure, often measured by how many views, clicks, or shares they receive online. In this environment, extreme or controversial statements tend to generate more engagement, regardless of truth or consequence. As a result, individuals may adopt more radical positions because provocation guarantees relevance. The louder and more outrageous the message, the more visibility it brings—often at the cost of truth, morality, and decency.
For example, just last week a disgraceful so-called “singer” performed on one of the world’s most widely viewed stages, broadcast live by the BBC. During the concert, he led the crowd in chanting the vile words “Death, death to the IDF.” This individual is neither Muslim nor from the Middle East—so why did he choose to use a musical performance to promote such hateful and one-sided rhetoric? The answer lies in today’s media culture: by doing so, he instantly became a global sensation, with his name and message repeated across news outlets and social media platforms worldwide. In the age of viral exposure, hatred sells—and he knew it.
One might ask: aren’t those figures already powerful and famous enough without attacking Israel? Why do they need to go down that path? The answer lies in the addictive nature of today’s media culture—views, shares, and likes are toxic. They have the power to distort judgment and completely shift a person’s priorities. Once someone discovers a formula that brings in significantly more engagement, they’re often willing to pursue it—regardless of truth, integrity, or long-held positions.
The moral conclusion is that the fault does not lie with us as a nation, despite their accusations. Rather, it stems from their own lowly desire for fame and relevance—desires they choose to weaponize against us. Their attacks reveal more about their character than about our actions.
Before we attempt to answer, let’s take a closer look at Bilaam in the parashah. Time and again, he tries to curse and harm the Jewish people, even though he knows that Hashem loves them and that his efforts are doomed to fail—and that he will ultimately be punished for it. Why would someone persist in such a destructive path, fully aware of the consequences? What drives a person to knowingly oppose Divine will, especially when the outcome is already clear?
The Talmud (Gitin 56b) recounts a conversation between the spirit of Titus after his death and his nephew Onkelos, before his conversion. Onkelos asked him, “Who is considered important in the World to Come?” Titus replied, “The nation of Israel.” He then went on to advise that if Onkelos wished to gain power or prominence in this world, he should provoke and attack the Jewish people—because that is how one gains attention and influence.
Onkelos went and summoned the spirit of Bilaam—the wicked prophet who had attempted to curse the Jewish people before their entry into the Land and led them to sin with the daughters of Moav and Midian. He asked him, “Who is considered important in the World to Come?” Bilaam answered, just as Titus had before him, “The Jewish people.” Onkelos then asked, “Should one attach himself to them?” Bilaam famously replied: “Do not seek their peace or welfare all your days, forever.” In other words, even though he recognized the truth and the greatness of Israel, his hatred ran so deep that he advised continued opposition and hostility toward them, no matter what.
An obvious question arises: if both Titus and Bilaam knew that the Jewish people are important and central in the World to Come, why did they advise opposing and harming them? The answer lies in the distinction between the two worlds. While they acknowledged Israel’s eternal significance, their concern was with this world—fame, power, and influence in the eyes of men. And for that, they offered a cynical but proven strategy: attack the Jewish people. It’s a well-known recipe for success throughout history—when one wants to rise to prominence, stir controversy, or gain a following, targeting Israel has always drawn attention.
Another question worth examining is: why does this tactic work specifically with the Jewish people? If similar rhetoric were directed at any other nation or group, it would likely be condemned universally, or at the very least ignored. But when aimed at the Jews, not only does it gain attention—it often receives support. Many openly agree and even cheer it on, and even those who criticize it still contribute to the publicity and help amplify the speaker's platform. In the case of the Jewish people, hate doesn’t silence—it spreads, and in doing so, becomes a powerful tool for fame.
Tosafot (Chagiga 13b) addresses this very question and explains that it is divinely orchestrated. When someone rises to harm the royal nation of Israel—the people who belong to the King of the world—Hashem ensures that the attacker holds a position of prominence. This way, no one can say that Israel was harmed by someone lowly or insignificant, which would diminish their honor. Instead, Hashem elevates those who oppose us, so that when they fall, it is clear that even the mighty cannot prevail against His chosen nation.
In Yalkut Gershoni, there is an insightful explanation. He writes that when someone begins targeting or provoking the Jewish people, they may continue doing so freely—often gaining popularity and momentum—until Hashem raises them to a position of power. But once they reach that high status, Hashem takes over and they lose their own control. In other words, as we’ve explained in the past, the Gemara teaches that the higher a person rises in power, the less autonomy they have—Hashem takes the reins. So while it may seem that their rise is unchecked, it is only temporary; once they are elevated, their downfall is already in motion.
It seems that in today’s world, the driving force behind much of what people say and do—especially public figures—is the pursuit of attention and exposure, often measured by how many views, clicks, or shares they receive online. In this environment, extreme or controversial statements tend to generate more engagement, regardless of truth or consequence. As a result, individuals may adopt more radical positions because provocation guarantees relevance. The louder and more outrageous the message, the more visibility it brings—often at the cost of truth, morality, and decency.
For example, just last week a disgraceful so-called “singer” performed on one of the world’s most widely viewed stages, broadcast live by the BBC. During the concert, he led the crowd in chanting the vile words “Death, death to the IDF.” This individual is neither Muslim nor from the Middle East—so why did he choose to use a musical performance to promote such hateful and one-sided rhetoric? The answer lies in today’s media culture: by doing so, he instantly became a global sensation, with his name and message repeated across news outlets and social media platforms worldwide. In the age of viral exposure, hatred sells—and he knew it.
One might ask: aren’t those figures already powerful and famous enough without attacking Israel? Why do they need to go down that path? The answer lies in the addictive nature of today’s media culture—views, shares, and likes are toxic. They have the power to distort judgment and completely shift a person’s priorities. Once someone discovers a formula that brings in significantly more engagement, they’re often willing to pursue it—regardless of truth, integrity, or long-held positions.
The moral conclusion is that the fault does not lie with us as a nation, despite their accusations. Rather, it stems from their own lowly desire for fame and relevance—desires they choose to weaponize against us. Their attacks reveal more about their character than about our actions.
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