The Many Fronts of American Jewish Hate Today

Blog 23-13, September 9, 2013

The late Rabbi Jonathan Sacks explained Jew-hate, antisemitism, as a virus that morphs predictably: Whatever is any society’s worst sin, the Jews are charged with. Throughout Christian history, Jews have been labeled as the killers of Christ. When race “science” – eugenics – was all the rage before the Holocaust, Jews were racial vermin. In capitalist societies, the Jews were hated as communists; in communist societies, we were despised as capitalist exploiters. When having a nation-state was the way people unified their identity and culture, Jews were cursed as rootless squatters. And so today, when globalism and internationalism are key aspects of the world order, Jews are condemned for having their state.

There was a period after World War II and the Holocaust where Jews benefitted from a higher standing and global moral ground. The reality and guilt of the Holocaust created guilt for what had been done to Jews and made it unacceptable to be an open, overt Jew-hater.

Time has passed, and the sickness of Jew-hate is becoming an epidemic again. The virus is not only consistent with the historical Christian and right-wing nationalist hate of Jews but has also mutated to include anti-Israelism or Palestinianism, and Jews worldwide are tainted as oppressors. This new Jew hate has pierced our post-Holocaust shield.

The virus mutation now has Jew hate being pushed into mainstream American culture and politics by both the far right and far left. The Jewish establishment left us pretty defenseless in the face of this new mutant strain and have no idea how to control this growing Jew-hating epidemic.

While antisemitism in America is nothing new, since World War II, “American Jews have lived securely knowing that civil society and its institutions have been a reliable buffer against discrimination, prejudice, and violence. Growing threats and violent attacks on Jews and Jewish institutions in recent years have shattered that feeling of safety and security among American Jews.

Today, Jews account for two percent of the US population, and Jews are the victims of more than half of all hate crimes. One in four Jews say they have experienced antisemitism in the past year. Wearing a yarmulke in public is becoming an increasingly risky endeavor and an open invitation for ridicule or assault. Synagogues today in America look more like armed garrisons than open and welcoming places of worship.

This is the new reality for American Jews.

This new assault – ideological and increasingly physical – comes simultaneously from the following ideological camps.

White Nationalism is based on the historic Jew-hate we’re familiar with. The various ideologies connected to it have been on the rise in recent years, and the antisemitic elements within this movement draw from a long history of Jew-hate, conspiratorial thinking, and scapegoating.

Today, they update their classic picture of the Jew as conniving, greedy, and powerful behind the scenes, with the charges that we are the ones who invented multiculturalism and are the ones behind the rising tide of non-white immigration that they believe will replace white America. This ideology often involves a combination of racial supremacy, xenophobia, and nativism. They also oppose policies promoting diversity, equity, and inclusion, viewing such policies as threats to white domination of America. White nationalists believe in and promote the Great Replacement Theory, which they believe is a deliberate conspiracy to replace white Christian Americans through non-white immigration and intermarriage. The chant “Jews will not replace us” is common among extreme white nationalists as part of their rallies and attacks on Jews.

Extreme Evangelical Nationalism, which I covered in detail in my last blog, is the most dangerous merger of beliefs in recent times. For the first time, extreme Evangelicals have merged multiple religious-driven beliefs with the above white nationalist beliefs. The extreme religious aspects of their beliefs are as follows:

1. Christian Nationalism: The belief that America is—and should remain—a fundamentally Christian nation. Such views can blur the lines between religious faith and political allegiance and often marginalize non-Christian or non-white populations. This conflation can be seen in the belief that one must adhere to a strict definition of Christianity to be a “true” American.
2. End-Times Theology: Certain Evangelical interpretations of biblical prophecy, particularly those derived from dispensational premillennialism, hold that the establishment of the State of Israel is a prerequisite for the Second Coming of Christ. This belief is rooted in a literal reading of Bible prophecies. It suggests that the return of the Jewish people to their ancient homeland will culminate in the Battle of Armageddon, followed by Christ’s millennial reign.
3. Zionism for Theological, not Pro-Jewish Reasons: Some Evangelicals ardently support the State of Israel because of these theological beliefs rather than out of genuine love or concern for the Jewish people. In fact, their eschatological (death, judgment, heaven, and hell) views suggest that Jews must ultimately convert to Christianity to be saved.
4. The New Crusade: The idea of a Christian “reclaiming” of historically significant regions resonates with medieval themes. In this context, the Crusade isn’t just about land but is also a cultural and religious assertion of dominance. “The Holy Land,” which they refer to instead of Israel, will be reclaimed and controlled by Christians as another Crusade. Jews and Muslims will be forced to convert.

Radical Muslims and Antisemitism: Radical Islamists often justify violence against Jews by invoking religious texts or pointing to the Israel-Palestine conflict. This ideology has been responsible for numerous attacks against Jewish targets in Israel, Europe, and occasionally in the U.S.

1. Religious Extremism: While traditional Islamic teachings recognize Jews as “People of the Book” and emphasize coexistence, extremist interpretations can promote hatred. Such views can be based on selective readings of religious texts or historical grievances.
2. Israel-Palestinian Conflict: The conflict can stoke antisemitic sentiments, with some unable to distinguish between Jews as a religious/ethnic group and the actions of the Israeli government.
3. Muslim Diaspora (population dispersed from their native regions) Communities: Muslims from countries with deeply entrenched antisemitic views bring these prejudices with them, affecting their attitudes in their new homes.

Both Jews and Muslims are targets of white nationalist hatred. Historically, when communities face prejudice, they collaborate to achieve significant strides in mutual understanding and social change. However, deeply ingrained biases prevent this collaboration.

Black Antisemitism: Black antisemitism refers to prejudicial views, beliefs, or actions against Jewish people that originate within Black communities. It’s important to understand that this topic is multi-faceted, with historical, socio-economic, and political complexities.

1. Historical Tensions: Throughout history, there have been occasional tensions between Black and Jewish communities. For example, in the United States, while many Jewish Americans were involved in the Civil Rights Movement and worked alongside Black Americans to fight for equality, there were also instances where Jewish and Black community interests diverged, leading to friction.
2. Socio-economic Factors: In the 20th-century urban U.S., both Jewish and Black communities often lived in close proximity, sometimes competing for the same resources, jobs, or housing. This competition occasionally intensified communal tensions.
3. Nation of Islam and Farrakhan: Louis Farrakhan, the leader of the Nation of Islam, has made numerous antisemitic statements, including perpetuating the false claim that Jews were the principal agents and profiteers of the transatlantic slave trade. This myth, while debunked by historians, has been used to drive a wedge between Black and Jewish communities.
4. Cultural Production: There have been instances where Black artists in music, literature, or other media have incorporated antisemitic tropes or stereotypes in their work. These instances perpetuate these harmful stereotypes within the Black community.
5. Divergent Interests and Stereotypes: Just as with any large and diverse groups of people, misunderstandings and stereotypes can develop. Some Black individuals may see Jewish people as representing a white, privileged class, whereas some Jewish individuals might harbor stereotypes about Black people. This can further deepen mistrust and prejudice.
6. Misunderstanding and Education: Lack of education about Jewish history, the Holocaust, and the diasporic nature of Jewish communities can sometimes lead to generalizations or misconceptions.
7. Palestinian Solidarity: Some Black activists see a parallel between Palestinians’ struggle and the Black fight against racism and oppression in the U.S. This sometimes leads to a conflation of political disagreements about Israel with broader attitudes toward Jews.

Extreme Progressive Antisemitism: This is a complex situation given that the relationship between Jewish communities and progressive movements in the United States is both historic and multifaceted.

1. Historical Involvement: Jews have been involved in progressive movements for over a century, particularly in the U.S. This involvement can be traced back to the waves of Jewish immigrants in the late 19th and early 20th centuries. Many were involved in labor movements, civil rights campaigns, and other social justice causes.
2. Shared Values: Jewish teachings, such as “tikkun olam” (repairing the world), align with many progressive ideals, including justice, equality, and care for the marginalized. Many Jews draw from these teachings to motivate their involvement in social justice work.
3. Civil Rights Movement: Jewish Americans were prominently involved in the Civil Rights Movement. Notable figures like Rabbi Abraham Joshua Heschel marched alongside Dr. Martin Luther King Jr. and were outspoken advocates for the rights of African Americans.
4. Feminism: Jewish women have been pivotal in the feminist movement. Figures like Gloria Steinem, Betty Friedan, and Bella Abzug played significant roles in second-wave feminism in the 1960s and ’70s.
5. LGBTQ+ Rights: Jewish activists, both religious and secular, have been involved in the fight for LGBTQ+ rights. Organizations such as Keshet work within Jewish communities to foster LGBTQ+ inclusion.
6. Labor Movement: Jewish immigrants, particularly those from Eastern Europe, played a central role in the labor movements of the early 20th century. They were involved in union organizing and workers’ rights campaigns.
7. Modern-Day Progressive Politics: Many Jews in the U.S. identify with progressive politics and struggle with the conflicts presented in the causes they support and the rise in progressive antisemitism.
8. Interfaith and Intercommunity Work: Many progressive Jews engage in interfaith and intercommunity dialogue and activism, working alongside marginalized groups to advocate for broader social justice causes.

The past four decades have also seen the growth of extreme progressive groups who are dismissive of antisemitism or often perpetuate it, especially when criticizing Israel. They equate Jews universally with the actions of the Israeli government, invoking conspiracy theories or utilizing old antisemitic tropes.

1. Antisemitism on College Campuses: In recent years, there has been a significant increase in antisemitic incidents on various college campuses.. These incidents range from defacing Jewish property to exclusionary tactics against Jewish students in campus politics and clubs. Physical attacks on Jewish students are becoming more frequent.
2. Israel and BDS: Extreme progressive groups have focused on college campuses to serve as prominent platforms for debates about Israel, particularly about the Boycott, Divestment, and Sanctions (BDS) movement. While many supporters of BDS emphasize that their criticism is focused on the policies of the Israeli government and not on Jews as a people, there are many instances where the lines have blurred. Jewish students have been targeted or marginalized due to their identity or views on Israel.
3. Masking Antisemitism through Israeli Policies: There is a significant growth in antisemitic expression through disagreement with Israeli politics and policies. While such disagreement bty itself is legitimate and not antisemitic, the line is crossed when people use this to delegitimize Israel’s right to exist as a Jewish state. Those who try to delegitimize Israel’s right to exist will also accuse Israel of being a racist apartheid state, many refer to Israel as a Nazi regime, and Holocaust denial is also a common claim. Israel, its leaders, and its citizens are also compared to the historical stereotypes and tropes associated with the hate of Jews.

More and more, even within the mainstream progressive movement, Jews today find themselves alone again in fending off Jew hate and antisemitism. More and more of the groups and causes they helped and supported for generations are joining the Jew hate bandwagon in today’s times.

The irony is that while Jews have been heavily involved in social and political justice, they have ignored one group with the world’s longest history of social and political injustice: the Jews!

American Jews believed that Jews in America were accepted and welcomed in America and did not face social and political injustice themselves to any significant degree. Jewish leaders and Jews never foresaw that this acceptance of Jews was just a post-Holocaust phenomenon that lasted only about four decades.

The Jewish focus has been on remembering the Holocaust. American Jews believed remembrance of the Holocaust would keep America and the world forever feeling regret and guilt about what had been done to the Jews.

That was a terrible strategy. History shows that the regret of war and genocide only lasts for about two generations. Then, when those who lived through the atrocities and the next generation are gone, the world returns to its long-term self. Hate and injustice always come back as if they never went away. That’s what viruses do! Pandemics go in cycles.

Most American Jewish leaders have been taken by surprise and remain asleep at their leadership wheel. They still focus on helping all those facing injustice, except for Jews. They still believe that if Jews stand up for everyone else, everyone else will stand up for us. It’s a great theory. It has never worked in the past. And here we are again! To help anyone else, one must take care of oneself first! This is not being selfish. It’s just a reality.

Jews again feel betrayed by the people and social issues they stood up for generations. Jews in America feel the most unsafe and scared in generations. Once again, we have learned that no matter what good we do in the world, there will always be those who turn that against us.

Why does this keep happening? Because the core issue is as Rabbi Jonathan Sacks says, we are fighting a virus. We keep letting the pandemic return rather than take on and defeat the virus once and for all. No one will do that for us. Jews must focus on eliminating Jew-hate as their highest priority tikun alom effort. We could do so much more good for the world if the hate of Jews no longer existed.