The advent of the Internet, smartphones, and social media have undoubtedly changed human society, often for the worse. Looking at the ways these technologies foster narrow perspectives and present users with constant reinforcement of their beliefs, Micah Goodman suggests Talmud study as a means to exercise mental and emotional muscles that have decayed through living online. Goodman points to the famous disputes between the respective disciples of the 1st-century sages Hillel and Shammai, and the Talmud’s decision to favor the former:

Why did the judgment of Beit Hillel, [the school of Hillel], become the basis for determining the law? Rabbi Judah bar Pazi said it was because its members quoted the words of Beit Shammai before their own words. Not only that, but if they were convinced by the words of Beit Shammai, they changed their opinions, as recorded in Tractate Sukkah 2:8 in the Jerusalem Talmud.

It wasn’t because Beit Hillel was always right that Jewish law was settled in accordance with this ancient school of thought. It was because Beit Hillel was conscious of the fact that it was not always right. According to the wonderful paradox of the Talmud, Jewish law was determined according to the opinions of those who were not locked into their opinions. . . .

Digital technology’s algorithms feed us opinions and ideas we already have, and in an anti-talmudic maneuver, they restrict our intellectual world to the narrow confines of our own existing opinions.

On Tuesday, representatives of Hamas met with their counterparts from Fatah—the faction of the Palestine Liberation Organization (PLO) once led by Yasir Arafat that now governs parts of the West Bank—in Beijing to discuss possible reconciliation. While it is unlikely that these talks will yield any more progress than the many previous rounds, they constitute a significant step in China’s increasing attempts to involve itself in the Middle East on the side of Israel’s enemies.

By contrast, writes Tuvia Gering, Taiwan has been quick and consistent in its condemnations of Hamas and Iran and its expressions of sympathy with Israel:

Support from Taipei goes beyond words. Taiwan’s appointee in Tel Aviv and de-facto ambassador, Abby Lee, has been busy aiding hostage families, adopting the most affected kibbutzim in southern Israel, and volunteering with farmers. Taiwan recently pledged more than half a million dollars to Israel for critical initiatives, including medical and communications supplies for local municipalities. This follows earlier aid from Taiwan to an organization helping Israeli soldiers and families immediately after the October 7 attack.

The reasons why are not hard to fathom:

In many ways, Taiwan sees a reflection of itself in Israel—two vibrant democracies facing threats from hostile neighbors. Both nations wield substantial economic and technological prowess, and both heavily depend on U.S. military exports and diplomacy. Taipei also sees Israel as a “role model” for what Taiwan should aspire to be, citing its unwavering determination and capabilities to defend itself.

On a deeper level, Taiwanese leaders seem to view Israel’s war with Hamas and Iran as an extension of a greater struggle between democracy and autocracy.

Gering urges Israel to reciprocate these expressions of friendship and to take into account that “China has been going above and beyond to demonize the Jewish state in international forums.” Above all, he writes, Jerusalem should “take a firmer stance against China’s support for Hamas and Iran-backed terrorism, exposing the hypocrisy and repression that underpin its vision for a new global order.”