June 23, 2026|ח' תמוז ה' אלפים תשפ"ו Conviction in an Age of Convenience
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According to Merriam-Webster, a grifter is “a person who swindles or cheats others through deception or fraud.” The word comes from graft, an old slang term for dishonest gain. Traditionally, it referred to a con artist, someone who manipulates others for personal profit.
In recent years, though, the word has taken on a broader cultural meaning. Today, a grifter is often used to describe a public figure who shifts principles, loyalties, or convictions depending on what is most useful or profitable at the moment. The focus is no longer only on fraud, but on flexibility without principles. The question becomes less “What is true?” and more “What works for me right now?”
We see this pattern across media personalities, politicians, entertainers, and even religious leaders. Positions and convictions once held and stated with certainty are walked back and abandoned. Yesterday’s critic is today’s supporter and today’s supporter might be tomorrow’s critic, all depending on what the audience and opportunity want, what drives engagement or helps the bottom line.
In today’s media world, too many commentators shift positions to chase clicks, followers, ratings, access, or political influence. Just this week, Tucker Carlson, after decades as one of the most prominent voices on the right, announced that he is leaving the Republican party, citing serious disagreements over its direction and the war with Iran. This isn’t a principled stand or statement; it is just the latest pivot from a person who can make your head spin with how quickly and radically he changes his opinions and loyalties.
While perhaps the most prominent example, he is far from the only one. Megyn Kelly, consistent with her recent ideological shift, sharply criticized President Trump’s approach to the Iran conflict, expressing regret for voting for him and supporting him. Until the opportunity to host Vice President Vance on her show arose, and then she suddenly became a supporter of President Trump again. Changing one’s mind is not the issue. Everyone can, and in some cases should, change their mind when appropriate. The question is what drives it, conviction or convenience?
For this group of grifters, the pattern repeats itself. Positions shift with public mood. Strong statements are softened when they become inconvenient.
Judaism makes a clear distinction here. There is a place for honest reassessment. We are expected to think, learn, grow and correct ourselves when we are wrong. But there is a difference changing because we have grown or because we are grifting.
Chazal describe Bilam, the non-Jewish prophet hired by Balak to curse Bnei Yisrael, as both highly gifted and deeply corrupt. On the pasuk “ולא קם בישראל עוד נביא כמשה”—“Never again did there arise in Israel a prophet like Moshe” (Devarim 34:10), the Sifrei notes that while no prophet like Moshe arose in Israel, such a prophet did arise among the nations: Bilam. His level of prophecy indeed matched Moshe Rabbeinu. Yet the Mishnah (Sanhedrin 10:2) lists him among those who lose their share in the World to Come.
How does someone on that level fall so far?
Rabbi Jonathan Sacks zt”l points to the Gemara (Sanhedrin 105a), which connects the name Bilam to בלא עם—“without a people.” Bilam was not rooted in anything. He had no real loyalty or commitment. He was available to be hired and his blessings and curses could be purchased. We tend to think of Bilam as someone specifically out to get the Jews but there is no evidence that he was guided by ideology, justice or moral responsibility. He had ability, but not allegiance.
In that sense, Bilam was the original grifter. He had extraordinary gifts, but no anchor. He attached himself to whoever offered him the most benefit. He was בלא עם, a man without a people.
Moshe Rabbeinu is the opposite. Hashem testifies about him, “בכל ביתי נאמן הוא”—“In all My house he is the most trustworthy” (Bamidbar 12:7). Moshe is defined by loyalty and faithfulness. He stands with his people even when it is difficult. He defends them when they fail. He challenges them when they need it. He does not leave them when things are hard.
Moshe is not בלא עם. He belongs to his people and they can rely on him. That is the difference between talent and character. Bilam only had talent. Moshe also had trustworthiness, and in the end, trust is what matters.
In a world where it is increasingly common for public people, particularly those who stand to profit, to adjust their positions based on what is popular or useful, there are still those who try to stay consistent. Among the most visible Orthodox Jewish public figures, Ben Shapiro has often taken positions that come with criticism and personal cost, especially in his public defense of Israel and in maintaining an openly observant Jewish identity in a very public arena. Whether one agrees with everything he says or not, someone who continues to stand by his core commitments to the Jewish people and Israel, even when it is uncomfortable, inconvenient and even dangerous, is admirable.
For him, and for any of us, sometimes it would be easier to shift. It would be more profitable, more comfortable, or more accepted. But that has never been what Torah life is meant to be.
Being a Jew is about consistency. About showing up the same way whether it is convenient and comfortable or not. It is about being someone whose word can be trusted and whose values do not change with the moment. Moshe Rabbeinu is our teacher in perpetuity not just because of his brilliance and greatness but because of his reliability, consistency, steadfastness, and trustworthiness.
We may not stand to gain financially by changing our appearance or our opinions, but we do live in a world where there is often a perceived benefit in minimizing the visible signs of our Jewish identity or staying quiet about our values and principles. The temptation is to blend in, to avoid attention, to say less and be seen less. But that is not our calling.
Don’t be a Bilam who detaches from his people when it is inconvenient or costly. Be a student of Moshe Rabbeinu, who stood with his nation and stood for truth, choosing principle over profit and faithfulness over favor.