antisemitism handbook

7/28/2019 Antisemitism Handbook

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August 2002Elul 5762



4

Antisemitism Handbook

Published and produced by WUJS, the World Union of Jewish Students.



www.wujs.org.il 5

The World Union of Jewish Students (WUJS)

9 Alkalai St., POB 4498Jerusalem, 91045, Israel

T: +972 2 561 0133F: +972 2 561 [email protected]

©2002 WUJS – All Rights Reserved

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6

Dear WUJS Jewish Students,

Welcome to the new Activate source book on Antisemitism.

This source book is meant to help young Jewish activists, especially on campus, to

deal with the issue of Antisemitism in an educational way.

In the past few years every survey has indicated that both the frequency and

severity of Antisemitic incidents has risen around the world. As Jewish activists we

respond in two ways:

1. Practically – with increased security and efforts to fight the trend.

2. Educationally – understanding for ourselves the issues, the history and its

different forms and analysing our responses.

This book includes elements of the practical but focuses on the educational.

Our history from the earliest times has been filled with people who hate and aim to

destroy us. In the texts G-d assures us that we will overcome those who hate us,

and though many millions have been killed because of mere hate and racist agendas

which causes Antisemitism, we have survived as a people. The question for the 21 st

century however is have we survived because of Antisemitism or in spite of it? Or, as

a wise Jewish leader once said- “When Antisemitism grows it is bad for Jews but

good for the Jewish People”. In ages when Antisemitism was reduced, assimilation

was increased. Is it possible to remain Jewish for positive and affirming reasons or is

it others who keep us that way?

Though the Antisemitism we face today may not compare to previous ages it is none

the less the most severe we have seen for some time. As activists it is your job to

respond to it and help your members understand and cope with it. As Jews it is your

responsibility not to let it define you, or your relationship to Judaism. It is your

responsibility not to exploit it to gain greater numbers of people who identify as Jews

only for negative reasons. It is your responsibility to seek positive ways to react to

the situation and not to become victims.

Antisemitism is one of the old and worst forms of racist phenomenons man-kind

invented. It is also one of the main issues we, Jewish students, must be



www.wujs.org.il 7

knowledgable and educated in order to identify, resist and uproot any attempt to

revive it and WUJS hope this Activate will help in this process.

We would like to thank Elana Marsden and Alex Brookes for their contribution to the

content of this booklet.

We hope you will find this Activate interesting and useful. If not, maybe Antisemitism

has not reached your door yet…

Sincerely yours,

Peleg Reshef

WUJS Chairperson

Alexandra Benjamin

Editor: Antisemitism Activate



8

Contents

Introduction

What is in a Hyphen? - Appendix 1 10

History of Antisemitism

Different Forms of Antisemitism in History 13

Pagan Antisemitism – Appendix 2 22

Christian Antisemitism - Appendix 3 24

Modern Antisemitism – Appendix 4 27Causes of Antisemitism 29

Myths and Stereotypes 31

Contemporary Antisemitism

Antisemitism or Anti-Zionism: What is the difference 39

Israel simply has no right to exist – Appendix 5 45

Antisemitism: The Reality 48

Antisemitism issues and dilemmas

Telling the difference between Antisemitism and Paranoia 51

When is a crime against a Jew Antisemitic? – Appendix 6 55

How to move past Antisemitism and build a positive Jewish identity 57

I am Jewish Because… - Appendix 7 61

Wearing your identity on your head 62

Questionnaire – Appendix 8 64

Responses to Antisemitism: Simulation Game 65

Party Politics – Appendix 9 68

What to do when Antisemitism comes to Campus 70

Bibliography 73



www.wujs.org.il 9

HHOOWW DDOO Y Y OOUU SSPPEELLLL A ANNTTIISSEEMMIITTIISSMM??

Below is an article on how we write the word ANTISEMITISM. This seemingly

insignificant issue can be very important for us understand what we mean when we

refer to ANTISEMITISM.

Read the article and consider the following questions.

• How do you write the word?

• What do you feel are the implications of the different spellings?

• Are there other words that would be more appropriate to use - Jew hatred, or

Judeophobia?• Are we over thinking the whole issue?

• What is the significance of a capital letter? Antisemitism or antisemitism.

• WUJS has chosen to use the spelling Antisemitism throughout this source

book (except in quotations or re-printed articles where the original spelling is

preserved). Why do you think this is? Do you agree?



10

Appendix 1

What's in a Hyphen?

by Shmuel Almog

A seemingly minor point crops up from time to time but grows in importance the

more you reflect upon it. Should one write 'Anti-Semitism' with a hypen or

'antisemitism' as one word?

What is the importance of such a technical question and why should anyone, apart

from typesetters and proofreaders, worry about it...

Let me start at the beginning: When did the word 'antisemitism' make its first

appearance? It is generally attributed to Wilhelm Marr, who was called by the Israeli

historian Moshe Zimmermann "The Patriarch of Antisemitism." Marr coined the term

in the 1870s to distinguish between old-time Jew-hatred and modern, political,

ethnic, or racial opposition to the Jews. This term made great advances and soon

became common usage in many languages. So much so, that it applied not just to

the modern brand of Jew-hatred but--against all logic--was attached to all kinds of enmity toward Jews, past and present. Thus we now say 'antisemitism', even when

we talk about remote periods in the past, when one had no inkling of this modern

usage. Purists no longer cry out in dismay against such anachronistic practice; it is

currently established procedure to use 'antisemitism' for all types of Jew-hatred.

Let's go back to the hyphen then. What's the difference? If you use the hyphenated

form, you consider the words 'Semitism', 'Semite', 'Semitic' as meaningful. They

supposedly convey an image of a real substance, of a real group of people--the

Semites, who are said to be a race. This is a misnomer: firstly, because 'semitic' or

'aryan' were originally language groups , not people ; but mainly because in

antisemitic parlance, 'Semites' really stands for Jews ,just that.

And mind you, Jews are not a race at all. They do not all have inherent

characteristics in common that may distinguish them from other people. What unites

them is a tradition, culture, history, destiny maybe, but not genetics. If you do

assume for a moment that Semites are a special race, consider also the implication

that this so-called race comprises both Jews and Arabs. One often talks of the



www.wujs.org.il 11

kinship between these two, who are now at loggerheads with each other. Be that as

it may, antisemites talking against 'Semites' do not generally refer to Arabs; they

mean Jews. So did the Nazis who killed the Jews and invited cooperation from the

Arabs.

It is obvious then that 'Anti-Semitism' is a non-term, because it is not directed

against so-called 'Semitism'. If there is any substance to the term, it is only to denote

a specifically anti-Jewish movement. Antisemitism is a generic term which signifies a

singular attitude to a particular group of people. As the late philosopher Zvi

Diesendruck pointed out, "There has never been coined a standing term for the

merely negative attitude" to any other people in history. Only antisemitism; only

against Jews.

So the hyphen, or rather its omission, conveys a message; if you hyphenate your

'Anti-Semitism', you attach some credence to the very foundation on which the

whole thing rests. Strike out the hyphen and you will treat antisemitism for what it

really is--a generic name for modern Jew-hatred which now embraces this

phenomenon as a whole, past, present and--I am afraid--future as well.

This article appeared in the SICSA Report: Newsletter of the Vidal Sassoon

International Center for the Study of Antisemitism (Summer 1989)



12

A ANNTTIISSEEMMIITTIISSMM IINN

HHIISSTTOOR R Y Y



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Aims:

• For participants to be able to identify and understand the difference between

different forms of Antisemitism in history

• For participants to be able to place their own experiences of Antisemitism in that

context

Background:

Antisemitism has evolved over the centuries. We can point to several distinctly

different forms of Antisemitism. The actual term was first used by the

aforementioned William Marr in 1879, but the phenomena existed long before this.

There are three main recognised forms of Antisemitism in history.

Classical (pagan) Antisemitism

Christian Antisemitism

Modern Antisemitism

Antisemitism developed in the ancient world because of intolerance of the religious

differences between pagan peoples and the Jews. Jews were the subjects of

Antisemitism by Christians because Jews were viewed as evil and responsible for the

crucifixion of Jesus Christ. Modern Antisemitism takes on racial elements. In each

case being perceived as different is the source of the Antisemitism.



14

The Tanach is full of examples of Pagan Antisemitism, where the surrounding

cultures persecuted the Jews because of their failure to conform to the practices of

majority. In Megillat

Esther, the Jews, asgroup, are targeted

due to the failure of

one individual

(Mordechai) to bow

down to Haman.

Mordechai refuses

to bow down to

Haman as it violates

his religious

practice.

The reason for the

conflict is Judaism’s distinctness from the mainstream culture. In the Chanukah

story, Jews again refuse to conform to the mainstream culture. Those who did were

spared by the Hellenist rulers but those who refused and adhered to their own

practices enraged the Hellenists. The story of Hannah and her 7 sons (see box

above) who were all put to death for refusing to bow to the king or refusing to eat

pig in public - depending on which version of the story is being read -is remarkably

similar to the story of Mordechai and Haman.

The Jewish religion is full of laws and practices designed specifically to separate Jews

from surrounding cultures in order to strengthen and sustain the Jewish community.

For example:

• Jews observed strict dietary laws. Thus they could not, according to their law,

share a meal in their neighbours' homes.

• People who observed minority religions were, for the most part, quite willing to

make sacrifices to the gods of their host countries, even as they worshipped their

own gods. With only few exceptions, Jews refused to do so.

• Also according to Jewish law, Jews were not supposed to marry outside their

faith, and most did not. Intergroup marriages often served as a bond in ancient

times to promote intergroup harmony. This refusal also retarded any assimilation,

T he Second Book of Maccabees relates how the Greek ruler o

Judea, Antiochus Epiphanes IV comes across a Jewish womanand her seven sons and orders them to eat a pig in public. Although the actual name of this woman is not recorded, thename Hannah was accorded to her by a 16th century Spanish-Jewish scholar.

F ortified by the religious convictions that their mother installed inthem, each son, in turn, refuses to eat the meat, and is tortured and put to death in front of Hannah. Finally, Antiochus stands infront of the mother and her last surviving three-year old child.Losing heart at the prospect of another refusal, the angry and perplexed ruler appeals to Hannah to direct the little boy to eat the pig's meat and be saved.

H owever, the young boy astounds the Seleucid ruler. He repliesthat he is only sorry that he had to wait so long to show his loveof the Torah. Hannah praises the boy - and he, too, is killed. Thecourageous mother then follows in the footsteps of her sevensons. According to one version of the story, she threw herself of



www.wujs.org.il 15

which would have narrowed the differences between the Jews and their host

communities.

• Jews maintained their traditional dress and did not adopt the dress of

surrounding cultures. The result was that Jews became more easily identified as

a stereotyped culture, which had ramifications beyond religious differences.

This separation often created resentment and was at the root of most Pagan

Antisemitism. Evidence for this Antisemitism is not only found in Jewish sources but

also in other writings of the time. Evidence of Antisemitism has been found in the

writings of those who lived in Alexandria, Egypt, in the 4th century, B.C.E. In the first

century C.E., Apion, a writer from Alexandria, wrote the "History of Egypt" which was

the source for many of the false accusations about Jewish religious rituals, which

have plagued Jews throughout later history. Isolated incidents of persecution against

the Jews were recorded in the first century. As many as 4,000 Jews were deported

to the island of Sardinia during the reign of the Roman Emperor Tiberius. The first

recorded pogrom took place during the reign of the Roman Emperor Caligula in 38

C.E. Classical Roman writers such as Cicero and Ovid wrote about the differences

between Jewish observances and those of the Romans in less than flattering terms.

Christianity didn’t begin as Antisemitic. Jesus was himself a Jew who practiced his

Judaism and didn’t seek to separate himself for the Jewish community. Even after

Jesus’s death the nascent Christian leadership were Jews. Non-Jewish converts were

on the periphery until Paul’s mission to covert the gentiles changed the composition

of the early Christians. The Christians and Jews gradually grew further and further

apart. After the destruction of the Temple many Jews supported the revolt of Bar

Kochba, believed by many to be the Messiah. The Jewish Christians naturally did not

support Bar Kochba and were therefore distanced even further from mainstream

Judaism. In the second century, theologians and church fathers became more

concerned with "making the break" with anything Jewish, beginning to take an

uncompromising posture of theological and political opposition. Blanket policies

condemning Jews began to colour New Testament interpretation. Some examples

are:

• the promises of blessing to Israel in the Hebrew scriptures are now the

exclusive property of the Church (Parkes, p. 98);



16

• God has cursed and rejected Israel, and now the Church is the "true" or

"new" Israel; and

• the Jews killed Jesus; all Jews everywhere forever are responsible for his

death.

With the establishment of Christianity as the official religion of the Roman Empire by

Constantine in the fourth century, Christianity soon began to enjoy a position of

superiority over Judaism, which caused serious consequences for Judaism. The new

"Christian" empire began to enact such changes as:

• The removal of former religious and governing privileges• The curtailment of Rabbinical jurisdiction

• Prohibition of missionary work

• Jews were no longer allowed to hold high offices or have military careers

(e.g. legislation in 537 C.E. which prohibited local Jewish people from serving

on municipal bodies).

Negative theological attitudes began to abound, such as the idea that Jews had lost

their right to exist; Jews only exist as a testimony to the truth of Christianity; Jews

are suffering justly at the hands of the Gentiles because God is angry with them, etc.

Various church councils drew up damaging anti-Jewish legislation such as:

• banning contact with Jews

• the forbidding of the reading of the Torah exclusively in Hebrew (553 C.E.)

(see Parkes, 251ff, 392)

• confiscation of Jewish property and the prohibition of the sale of Christian

property to Jews (545 C.E.)

Subsequent writings by church fathers (and church leaders throughout church

history) condemned Jews, accusing them of being idolaters, torturers, spiritually

deaf, blasphemers, gluttons, adulterers, cannibals, Christ-killers, and beyond God's

forgiveness. Church Father John Chrysostom in particular pushed the idea of Jewish

sensuality, gluttony, stubbornness and rejection by God. The Justinian Code negated

civil rights for Jews. It meant that Jews in the Roman Empire could not build

synagogues, read the Bible in Hebrew, gather in public places, celebrate Passover

before Easter, or give evidence in a judicial case in which a Christian was a party.



www.wujs.org.il 17

Anti-Jewish legislation continued throughout the next centuries where Christianity

maintained legal and political power. In the Middle Ages from 1096-1272 the Catholic

Church launched a series of holy wars. The purpose of these wars was to march to

the Holy Land of Palestine and liberate it from Moslem "infidels." Along the way, the

crusaders massacred all "infidels" in their path who refused to be baptized on the

spot to Christianity. Thousands of Jews were massacred in Germany and France.

The Inquisition was a tribunal established in the Middle Ages (13th Cent.) by the

Catholic Church in Rome designed to suppress heresy. In 1233, Pope Gregory IX

formally established the papal Inquisition and sent Dominican friars to South France

and Northern Italy to conduct inquests. The Dominican order had set as one of their

goals the conversion of Jews to Christianity. This aim, backed by the power of the

Inquisition, brought on a wave of persecution.

A further Inquisition was established by Ferdinand and Isabella in Spain in 1478. "For

centuries, the Jewish community in Spain had flourished and grown in numbers and

influence, though Antisemitism had from time to time made itself felt and pressure to

convert was brought to bear on the Jews. Nominal converts from Judaism were

called Marranos (Jews who had been baptized under duress, but were believed to be

still surreptitiously practicing Judaism). After the marriage of Ferdinand and Isabella

(1469), the Marranos were denounced as a danger to the existence of Christian

Spain." Suspected Marranos were tortured until they confessed to practicing

Judaism, and then were burned to death en masse at an auto-da-fe (An act of faith -

A day set apart by the Inquisition for the examination of “heretics”). After some

fourteen years of torture and death by burning, in 1492, by edict, the Spanish Jews

were given the choice of exile or baptism. Almost all Jews chose to leave at this time.

Martin Luther (1483-1546) founded a

new Christian faith, Protestantism, in the

16th century. He had been an ordained

priest, but disputed Church policy with

respect to the sale of indulgences (a

partial remission of the punishment for a

sin). Once a supporter of the Jews, hewas frustrated by their unwillingness to embrace his own religion. Martin Luther

became one of the most intensely bitter Antisemites in history. His writings described

Possible Activities:Jews could respond in 4 different ways tothis type of Christian Antisemitism.

• Give up Judaism completely

• Give up Judaism publicly but carry on secretly as a Jew

• Stay Jewish and suffer if necessary

• Stay Jewish and flee the country Which would you choose?



18

Jews as the anti-Christ, worse than devils. Jews were poisoners, ritual murderers,

and parasites, he preached, and they should be expelled from Germany. His view

was that synagogues should all be burned to the ground, and all Jewish books

should be seized.

Pagan Antisemitism was based on Jews being different. Christian Antisemitism had

this basis too but additionally resented Judaism for its rejection of Christianity,

blamed Jews for the rejection and crucifixion of Jesus. In addition as Christianity

developed from Judaism and claimed to be a successor and replacement of Judaism,

which was deemed no longer relevant and rejected by God. The continued existence

of Judaism and the flourishing of Jews, threatened this concept.

The character of Modern Antisemitism (dating from 1688) was different from

Classical or Christian Antisemitism in that it was based on racist rather than religious

considerations. Antisemitism flourished despite the intellectual liberation of the

Enlightenment period. It was enhanced by nationalistic sentiments in reaction to

groups such as the Jews, which practiced a culture and spoke a language at variance

with the native populations.

Modern Antisemitism was based not on religious practices of the Jews but on the

theory that Jews comprised an inferior race. A Jew was a Jew not because he or she

practiced any particular religion, but because it was a character of his or her blood.

During the Enlightenment, there was a rise in nationalistic feelings. People with a

shared culture, language, history, race and value systems, bonded together into

political, economic, and social entities with distinct continuous geographical

boundaries which we refer to today as nations. A nation was a group of people

united politically and militarily under a single flag and a single leader to ward off the

domination of foreigners. The group had a shared loyalty to the nation. Jews, as

outsiders who did not share the common language, culture, religion, and values,

were seen as a threat by extremists in the nationalist movement. As such, they

became the targets of Antisemitic persecution.

Racial theorists in the 19th

century were the first to use the term ‘Aryan’ Aninfluential racial theorist was Arthur de Gobineau (1816-1882), who used

anthropology, linguistics and history to formulate a theory in which race explained



www.wujs.org.il 19

virtually everything in the human experience. In his "Essay on the Inequality of the

Human Races," Gobineau argued that he and his fellow French aristocrats were

superior to the French masses by virtue of their pure Aryan stock. The decisive

events of history are determined by the iron law of race, he asserted, and human

destiny is decreed by nature and expressed in race. "History shows that all

civilization flows from the white race," and the jewel of this race is the Aryan, which

survived as a superior race, he maintained. However, he warned that cross-breeding

and race-mixing were threatening its very survival.

Jews were blamed for the severe economic depression of 1873. In the same year,

Wilhelm Marr, a journalist who coined the term "Antisemitism," wrote a pamphlet,

"The Victory of Jewry over Germandom." It was very successful, going through

twelve editions in six years. Using ideas of race and Vilkisch nationalism, Marr argued

that Jews had become the "first major power in the West" in the 19th century. He

accused the Jews of being liberals, a people without roots who had Judaized

Germans "beyond salvation." In 1879, he founded the League for Antisemitism.

In the late nineteenth century, political parties in Europe, especially in Germany,

used Antisemitism in their party platforms. In 1879, the historian Heinrich V.

Treitschke began writing that "the Jews are our misfortune," and that an

unbridgeable chasm existed between the German and Jewish spirit. In 1881, the

philosopher Eugen Karl Dîhring wrote The Jewish Question as a Racial, Moral and

Cultural Question, in which he argued that Jews were causing Germany's decline,

and that they constituted a "counter-race" which neither conversation nor

assimilation could change. His influence among university students was considerable.

In 1893, 250,000 voters sent 16 deputies (out of 397) pledged to Antisemitic

measures to the Reichstag, the German legislature. In 1900, H. S. Chamberlain, an

Englishman who settled in Germany, wrote The Foundations of the Nineteenth

Century, in which he idealized the German "race-soul," which made Germans honest,

loyal, and industrious. By contrast, Jews were materialistic, legalistic, and devoid of

tolerance and morality. These two peoples were locked in a struggle, in which the

Jews must be defeated. This book gave Nazis the text for their racial myth and had

enormous sales success in Germany.



20

During World War I, when the German war effort began to deteriorate, a new cycle

of Antisemitism was the response as Jews became the popular scapegoat. They were

accused of profiteering, not participating in combat, and causing food shortages.

Antisemitic literature proliferated. Germany's military defeat in 1918 was blamed onthe Jews and the Socialists. The destructive hyper-inflation, the harsh terms of the

Versailles Treaty which set the terms for peace after the war, and widespread misery

created in concert an atmosphere which promoted Antisemitism. In 1920, the Nazi

party issued its 25-point platform, asserting that no Jew could ever be a member of

the German Volk. In 1930, Alfred Rosenberg, who brought The Protocols of the

Elders of Zion to Germany and to Hitler's attention, wrote "The Myth of the

Twentieth Century" which emphasized the superiority of the Nordic race and the

creation of a German national church based on race and purity of blood. In the same

year, the Nazi party polled over six million votes, giving it 107 seats in the Reichstag,

making it the second largest party in the country.

Since modern Antisemitism was racial, there is no escaping it. A Jew can’t convert.

He will always be Jewish, which explains why Nazi policy was to murder all Jews,

regardless of conversion, assimilation or other factors.

Contemporary Antisemitism (post-holocaust) is invariably an updated form of one of

these three traditional forms of Antisemitism or an amalgam of more than one.

Consider examples from your own experience. Which type of Antisemitism are they?

The exception to this is Muslim Antisemitism. Muslim Antisemitism did not really exist

prior to the Zionist movement and the establishment of Israel. Before then Jews

living in Muslim countries were generally treated well and though not considered to

be equal to Muslims still had a protected status as a monotheistic people of the book.

Since that time however a form of Antisemitism has arisen which draws from all the

earlier forms of Antisemitism and adds Islamic and anti-Zionist elements. Obscure

textual references have been raised in importance such as

"The Day of Judgement will not come about until Moslems fight the Jews

(killing the Jews), when the Jew will hide behind stones and trees. The stones

and trees will say O Moslems, O Abdulla, there is a Jew behind me, come and

kill him .”



www.wujs.org.il 21

Attributed to Mohammad and widely used among Muslim Antisemites.

Materials Required:

Texts (Appendices 2, 3 and 4) below

Method:

Divide into three groups. Give each group one of the texts below on Christian, Pagan

and Modern Antisemitism. Give them some time to read the material.

The groups should present (in chronological order):

• The main features of their form of Antisemitism

• Time in history when it was most prevalent

• Some of the major instances of it

Discuss:

• What are the differences between the different forms of Antisemitism with regard

to their motivations not actions? What is the difference between how each one

sees ‘the Jew’?

• What is the difference between Antisemitic acts by each type? How does the

different act reflect the different ideology behind it?

• Modern Antisemitism undoubtedly still exists. Do the other forms still exist? Can

you think of examples?

• What about Muslim Antisemitism. Where do people think this fits into the

classification and chronology? Is it a new form or a variation on an old one?

Additional Resources:

Handouts Appendices 2,3 and 4



22

Appendix 2

Pagan Antisemitism

The Tenach is full of examples of Pagan Antisemitism, where the surrounding

cultures persecuted the Jews because of their failure to conform to the practices of

majority. In Megillat Esther, the Jews, as group, are targeted due to the failure of

one individual (Mordechai) to bow down to Haman. Mordechai refuses to bow down

to Haman as it violates his religious practice. The reason for the conflict is Judaism’s

distinctness from the mainstream culture. In the Chanukah story, Jews again refuse

to conform to the mainstream culture. Those who did were spared by the Hellenist

rulers but those who refused and adhered to their own practices enraged the

Hellenists. The story of Hannah and her 7 sons who were all put to death forrefusing to bow to the king is remarkably similar to the story of Mordechai and

Haman.

The Jewish religion is full of laws and practices designed specifically to separate Jews

from surrounding cultures in order to strengthen and sustain the Jewish community.

For example:

•

Jews observed strict dietary laws. Thus they could not, according to their law,share a meal in their neighbours' homes.

• People who observed minority religions were, for the most part, quite willing

to make sacrifices to the gods of their host countries, even as they

worshipped their own gods. With only few exceptions, Jews refused to do so.

• Also according to Jewish law, Jews were not supposed to marry outside their

faith, and most did not. Intergroup marriages often served as a bond in

ancient times to promote intergroup harmony. This refusal also retarded any

assimilation which would have narrowed the differences between the Jews

and their host communities.

• Jews maintained their traditional dress and did not adopt the dress of

surrounding cultures. The result was that Jews became more easily identified

as a stereotyped culture, which had ramifications beyond religious

differences.

This separation often created resentment and was at the root of most Pagan

Antisemitism. Evidence for this Antisemitism is not only found in Jewish sources but

also in other writings of the time. Evidence of Antisemitism has been found in the



www.wujs.org.il 23

writings of those who lived in Alexandria, Egypt, in the 4th century, B.C.E. In the first

century C.E., Apion, a writer from Alexandria, wrote the "History of Egypt" which was

the source for many of the false accusations about Jewish religious rituals, which

have plagued Jews throughout later history. Isolated incidents of persecution against

the Jews were recorded in the first century. As many as 4,000 Jews were deported

to the island of Sardinia during the reign of the Roman Emperor Tiberius. The first

recorded pogrom took place during the reign of the Roman Emperor Caligula in 38

C.E. Classical Roman writers such as Cicero and Ovid wrote about the differences

between Jewish observances and those of the Romans in less than flattering terms.



24

Appendix 3

Christian Antisemitism

Christianity didn’t begin as Antisemitic. Jesus was himself a Jew who practiced his

Judaism and didn’t seek to separate himself for the Jewish community. Even after

Jesus’s death the nascent Christian leadership were Jews. Non-Jewish converts were

on the periphery until Paul’s mission to covert the gentiles changed the composition

of the early Christians. The Christians and Jews gradually grew further and further

apart. After the destruction of the Temple many Jews supported the revolt of Bar

Kochba, believed by many to be the Messiah. The Jewish Christians naturally did not

support Bar Kochba and were therefore distanced even further from mainstream

Judaism. In the second century, theologians and church fathers became more

concerned with "making the break" with anything Jewish, beginning to take an

uncompromising posture of theological and political opposition. Blanket policies

condemning Jews began to colour New Testament interpretation. Some examples

are:

the promises of blessing to Israel in the Hebrew scriptures are now the

exclusive property of the Church (Parkes, p. 98);

God has cursed and rejected Israel, and now the Church is the "true" or

"new" Israel; and

the Jews killed Jesus; all Jews everywhere forever are responsible for his

death.

With the establishment of Christianity as the official religion of the Roman Empire by

Constantine in the fourth century, Christianity soon began to enjoy a position of

superiority over Judaism, which caused serious consequences for Judaism. The new

"Christian" empire began to enact such changes as:

The removal of former religious and governing privileges

The curtailment of Rabbinical jurisdiction

Prohibition of missionary work



www.wujs.org.il 25

• Jews were no longer allowed to hold high offices or have military careers

(e.g. legislation in 537 C.E. which prohibited local Jewish people from serving on

municipal bodies).

Negative theological attitudes began to abound, such as the idea that Jews had lost

their right to exist; Jews only exist as a testimony to the truth of Christianity; Jews

are suffering justly at the hands of the Gentiles because God is angry with them, etc.

Various church councils drew up damaging anti-Jewish legislation such as:

• banning contact with Jews

• the forbidding of the reading of the Torah exclusively in Hebrew (553 C.E.)

(see Parkes, 251ff, 392).• confiscation of Jewish property and the prohibition of the sale of Christian

property to Jews (545 C.E.).

Subsequent writings by church fathers (and church leaders throughout church

history) condemned Jews, accusing them of being idolaters, torturers, spiritually

deaf, blasphemers, gluttons, adulterers, cannibals, Christ-killers, and beyond God's

forgiveness. Church Father John Chrysostom in particular pushed the idea of Jewish

sensuality, gluttony, stubbornness and rejection by God. The Justinian Code negated

civil rights for Jews. It meant that Jews in the Roman Empire could not build

synagogues, read the Bible in Hebrew, gather in public places, celebrate Passover

before Easter, or give evidence in a judicial case in which a Christian was a party.

Anti-Jewish legislation continued throughout the next centuries where Christianity

maintained legal and political power. In the Middle Ages from 1096-1272 the Catholic

Church launched a series of holy wars. The purpose of these wars was to march to

the Holy Land of Palestine and liberate it from Moslem "infidels." Along the way, thecrusaders massacred all "infidels" in their path who refused to be baptized on the

spot to Christianity. Thousands of Jews were massacred in Germany and France.

The Inquisition was a tribunal established in the Middle Ages (13th Cent.) by the

Catholic Church in Rome designed to suppress heresy. In 1233, Pope Gregory IX

formally established the papal Inquisition and sent Dominican friars to South France

and Northern Italy to conduct inquests. The Dominican order had set as one of their

goals the conversion of Jews to Christianity. This aim, backed by the power of the

Inquisition, brought on a wave of persecution.



26

A further Inquisition was established by Ferdinand and Isabella in Spain in 1478. "For

centuries, the Jewish community in Spain had flourished and grown in numbers and

influence, though Antisemitism had from time to time made itself felt and pressure to

convert was brought to bear on the Jews. Nominal converts from Judaism werecalled Marranos (Jews who had been baptized under duress, but were believed to be

still surreptitiously practicing Judaism). After the marriage of Ferdinand and Isabella

(1469), the Marranos were denounced as a danger to the existence of Christian

Spain." Suspected Marranos were tortured until they confessed to practicing

Judaism, and then were burned to death en masse at an auto-da-fe. After some

fourteen years of torture and death by burning, in 1492, by edict, the Spanish Jews

were given the choice of exile or baptism. Almost all Jews chose to leave at this time.

Martin Luther (1483-1546) founded a new Christian faith, Protestantism, in the 16th

century. He had been an ordained priest, but disputed Church policy with respect to

the sale of indulgences (a partial remission of the punishment for a sin). Once a

supporter of the Jews, he was frustrated by their unwillingness to embrace his own

religion. Martin Luther became one of the most intensely bitter Antisemites in history.

His writings described Jews as the anti-Christ, worse than devils. Jews were

poisoners, ritual murderers, and parasites, he preached, and they should be expelled

from Germany. His view was that synagogues should all be burned to the ground,

and all Jewish books should be seized.



www.wujs.org.il 27

Appendix 4

Modern Antisemitism

During the Enlightenment, there was a rise in nationalistic feelings. People with a

shared culture, language, history, race and value systems, bonded together into

political, economic, and social entities with distinct continuous geographical

boundaries which we refer to today as nations. A nation was a group of people

united politically and militarily under a single flag and a single leader to ward off the

domination of foreigners. The group had a shared loyalty to the nation. Jews, as

outsiders who did not share the common language, culture, religion, and values,

were seen as a threat by extremists in the nationalist movement. As such, they

became the targets of Antisemitic persecution.

Racial theorists in the 19th century were the first to use the term ‘Aryan’ An

influential racial theorist was Arthur de Gobineau (1816-1882), who used

anthropology, linguistics and history to formulate a theory in which race explained

virtually everything in the human experience. In his "Essay on the Inequality of the

Human Races," Gobineau argued that he and his fellow French aristocrats weresuperior to the French masses by virtue of their pure Aryan stock. The decisive

events of history are determined by the iron law of race, he asserted, and human

destiny is decreed by nature and expressed in race. "History shows that all

civilization flows from the white race," and the jewel of this race is the Aryan, which

survived as a superior race, he maintained. However, he warned that cross-breeding

and race-mixing were threatening its very survival.

Jews were blamed for the severe economic depression of 1873. In the same year,

Wilhelm Marr, a journalist who coined the term "anti-Semitism," wrote a pamphlet,

"The Victory of Jewry over Germandom." It was very successful, going through

twelve editions in six years. Using ideas of race and Vilkisch nationalism, Marr argued

that Jews had become the "first major power in the West" in the 19th century. He

accused the Jews of being liberals, a people without roots who had Judaized

Germans "beyond salvation." In 1879, he founded the League for Anti-Semitism.

In the late nineteenth century, political parties in Europe, especially in Germany,

used Antisemitism in their party platforms. In 1879, the historian Heinrich V.



28

Treitschke began writing that "the Jews are our misfortune," and that an

unbridgeable chasm existed between the German and Jewish spirit. In 1881, the

philosopher Eugen Karl Dîhring wrote The Jewish Question as a Racial, Moral and

Cultural Question, in which he argued that Jews were causing Germany's decline,and that they constituted a "counter-race" which neither conversation nor

assimilation could change. His influence among university students was considerable.

In 1893, 250,000 voters sent 16 deputies (out of 397) pledged to Antisemitic

measures to the Reichstag, the German legislature. In 1900, H. S. Chamberlain, an

Englishman who settled in Germany, wrote The Foundations of the Nineteenth

Century, in which he idealized the German "race-soul," which made Germans honest,

loyal, and industrious. By contrast, Jews were materialistic, legalistic, and devoid of

tolerance and morality. These two peoples were locked in a struggle, in which the

Jews must be defeated. This book gave Nazis the text for their racial myth and had

enormous sales success in Germany.

During World War I, when the German war effort began to deteriorate, a new cycle

of Antisemitism was the response as Jews became the popular scapegoat. They were

accused of profiteering, not participating in combat, and causing food shortages.

Antisemitic literature proliferated. Germany's military defeat in 1918 was blamed on

the Jews and the Socialists. The destructive hyper-inflation, the harsh terms of the

Versailles Treaty which set the terms for peace after the war, and widespread misery

created in concert an atmosphere which promoted Antisemitism. In 1920, the Nazi

party issued its 25-point platform, asserting that no Jew could ever be a member of

the German Volk. In 1930, Alfred Rosenberg, who brought The Protocols of the

Elders of Zion to Germany and to Hitler's attention, wrote "The Myth of the

Twentieth Century" which emphasized the superiority of the Nordic race and the

creation of a German national church based on race and purity of blood. In the same

year, the Nazi party polled over six million votes, giving it 107 seats in the Reichstag,

making it the second largest party in the country. Since modern Antisemitism was

racial, there is no escaping it. A Jew can’t convert. He will always be Jewish, which

explains why Nazi policy was to murder all Jews, regardless of conversion,

assimilation or other factors.



www.wujs.org.il 29

CC A AUUSSEESS OOFF A ANNTTIISSEEMMIITTIISSMM

Aims:

• To examine the contexts in which Antisemitism has arisen throughout history and

in doing so to determine the conditions that lead to Antisemitism

• To discuss the question of Antisemitism as an inevitability

Background:

Robert Wistrich called Antisemitism "the longest hatred". It has been around as long

as the Jews.

The birth of the Jewish nation and religion dates back to the exodus from Egypt and

receiving the Torah. Then, at the very birth of the nation we hear of Amalek coming

out to destroy the Jewish people. In the hagaddah we read ‘in every generation they

have risen up to destroy us’ .

Following are some of the reasons that are attributed to this persistent hate without

logic.

The Moral Code of Judaism

Judaism contains a basic moral code of life. The command to be a light unto the

nations introduced morality to the world. There are those who resent this morality

and seek to destroy.

Jealousy

Antisemitism has often arisen out of personal jealousy. My neighbour is successful

and also Jewish. I am jealous of him and therefore despise him. I extend this to

apply to all Jews.

Choseness

The bible raises the idea of the Jews as the chosen people. This idea is found in both

Christianity and Judaism. This issue of ‘choseness’ has led to resentment and

jealousy and can also lead to accusations of arrogance.



30

Religion

Christian Antisemitism was based on the resentment that the Jews rejected Jesus

and Christianity. Modern times have seen a rise in Muslim Antisemitism most

specifically since the creation of Israel.

Scapegoating

When things go wrong people often look to blame others. The Jews were a

convenient distinct group.

Separateness

Judaism imposes rules designed to keep Jews separate from others in society e.g.

Kashrut. This may lead to resentment at the idea that they think they are better than

us and to fear of the unknown.

Activity Ideas:

Read the section from the Hagadda in Vehe Sheyamda (in Hebrew and your own

language)

In every generation there have been those who have risen up to destroy

us

)àéäÄ åÀãÈ îÀ òÈ LÆäeðéúÅ ÉåáàÂ ìÇeðìÈ åÀ?ãîÇ òÈ ãáÈ ìÀ aÄ ãçÈ àÆ àÉlLÆeðéìÅ òÈeðúÅ ÉålëÇ ìÀ(,ìëÈ aÀ LÆ àlÈ àÆ

eðéìÅ òÈ íéãÄ îÀ Éåò øÉåãåÈ øÉåceðúÅ ÉåìëÇ ìÀ

Discuss:

•

Do you think Antisemitism is an inescapable historical inevitability as the quotesuggests?

• Do you believe there will always be Antisemitism?

• What do you imagine will be the situation in the future?



www.wujs.org.il 31

R R EEOOCCCCUUR R R R IINNGG MM Y Y TTHHSS A ANNDD SSTTEER R EEOOTT Y Y PPEESS

Aims:

• For participants to become familiar with the main Antisemitic myths that reoccur

(e.g. blood libels, Shylock Jew, protocols)

• For participants to learn about the history and roots of these stereotypes/myths

• For participants to see new forms of the old pictures

Background:

Throughout the centuries Antisemites have used many myths and stereotypes to

express and inspire hatred for Jews. Many of these myths are contradictory, though

this has never been a problem for most Antisemites. Many myths reoccur under

different guises. Even in the 21st century we see the reappearance of the old myths,

most of which originated in medieval times.

Blood Libels

The blood libel is the most common of Antisemitic myths. The traditional blood libelheld that the Jews would kidnap an innocent Christian child and kill him in a ritual

murder. They would then drain him of all of his blood and use the blood to make

matzot at Pesach time. Since Peasch and Easter generally fall around the same time

of year the killing of the child was seen as a re-enactment of the killing of Christ. To

this day many Jews use white wine at seder night as a hangover from a time when

they sought to avoid the accusation that they might be drinking blood. The first

blood libel occurred in 1144 in Norwich in England. The Jews were accused of

murdering a boy called William for his blood. The boy was canonised (made a saint)

and many people made pilgrimage to his tomb. It was common to turn the victims of

the so-called ritual killings into Saints. The leaders of the Jewish community were

executed. This was also a common response. Blood libels remained common

throughout the Middle Ages despite the study commissioned by Pope Innocent IV in

1247 CE, which found that the myth was a Christian invention used to justify

persecution of the Jews. Four other Popes also vindicated the Jews but this didn’t

stop the accusations, trails or executions continuing. Blood libels have continuedeven into the twentieth century.



32

Some of the major instances of blood libels have been:

1144 CE: Jews in Norwich, England were accused of the ritual murder; Jewish

leaders in the area were executed.

1171: Jews in Blois, France were accused of ritual murder. All of the Jews in

that town (34 men, 17 women) were tortured and burned alive.

1181: More accusations at Bury, St. Edmund, England

1183: More accusations in Bristol, England

1192: More accusations in Winchester, England

1244: London Jews were accused of ritual murder and fined heavily.

1250: Jews in Saragossa, Spain, were accused of ritually killing a child, San

Domenichino de Val.

1255: The body of a little boy, Hugh, was found in a cesspool near the

house of a Jew in Lincoln, England. The Jew was tortured and he

confessed that he had engaged in ritual murder. He was then dragged

through the streets, and finally hung. 100 Jews were transported to

London and charged with ritual murder. One was acquitted; 2 were

pardoned; the rest were hanged, either with or without a trial.

1283-5: Following a series of ritual murder charges, 10 Jews were murdered

by a mob in Mainz; 26 were executed in Bacharach, 40 in Oberwellil,

and 180 in Munich.

1431: After ritual murder charges, several Jewish communities were

destroyed in southern Germany: Ravensburg, Uberlingen and Lindau.

1840: An elderly Italian monk-priest, Padre Tommaso, disappeared in

Damascus, Syria, after having visited the Jewish quarter in the city. 12

Jewish leaders were arrested and tortured. Four died from the

mistreatment; most of the rest confessed involvement in a ritual

murder.

1881: A Roman Catholic journal, Civilta Cattolica , started a series of articles

which attempted to prove that ritual murder was an integral element

of the Jewish religion. They argued that the ritual murders occurred at

Purim rather than Passover. "It is in vain that Jews seek to slough off

the weight of argument against them: the mystery has become known

to all ."

1911-3: An allegation of ritual murder, the Beilis case, surfaced in Kiev, Russia.

The story formed the plot of novel, "The Fixer " by Bernard Malamud.



www.wujs.org.il 33

1930's +: Hitler re-used the blood-libel myth as justification for the Holocaust.

The Nazi periodical, Der Stürmer , often published special issues

devoted to allegations of ritual murder by Jews. Hitler had asked that

a film be made of the 1840 Damascus case. World War II ended

before it could be made.

2000's: The Jewish blood-libel myth continues to circulate among many

Muslim countries.

Host desecrations

The host is a wafer used during the Roman Catholic mass. At a certain point during

the ritual, it is believed to be converted into the actual body of Jesus Christ, just as

the wine becomes Jesus' actual blood. These elements of the mass are then eaten

by the believers.

A variation of the blood libel myth developed in Europe early in the 11th century.

Instead of accusing the Jews of killing an innocent child, they were accused of

desecrating the host. Sometimes they were accused stabbing pins into the host, or of

stepping on it. Other times, they were accused of stabbing the host with a knife until

Jesus' blood leaked out. Sometimes, they were accused of nailing the host, in a

symbolic replay of the crucifixion.

1243: All Jews in Berlitz, Germany were burned alive for allegedly torturing a

stolen host.

1308: The Bishop of Strasbourg charged Jews in Sulzmatt and Rufach with

host esecration. They were burned alive.

1370: Jews in Brabant, Belgium, were accused of defiling the host and were

burned alive.

1389: Jews in Prague were accused of attacking a monk carrying a wafer. All

of the Jews in the city were offered the choice of conversion to

Christianity or death. They were all killed.

1399: A rabbi and 13 elders in Posen, Poland, were charged with stabbing

the host and tossing it into a pit. They were slowly roasted to death.

Some townspeople believed that the host had bled.

Like the blood libel myth, host desecration makes no logical sense. Being Jews, they

would not believe in the Christian doctrine of transubstantiation - that the host

during mass becomes the actual body of Jesus. To them, the host is just a simple



34

wafer with no religious significance. Unlike the basic Blood Libel myth, rumours of

host desecration by Jews appear to have died out in the Middle Ages.

The Black Death and Well PoisoningThe Bubonic Plague, a.k.a. the Black Death, struck Europe in 1347. Jews were

accused of causing the plague through poisoning wells in France, Spain, Switzerland,

and elsewhere. It was suggested that Jews were not dying of the plague and had

therefore caused it. Jews did die from the Plague but if there were lower instances of

sickness it is likely that this was because Jewish ritual practices led to higher levels of

hygiene than were common among the general populace at that time. Regular

attendance at the mikva (ritual baths) for example, would have meant that Jews

washed far more frequently. As a result of the well poisoning accusation however in

excess of 20,000 Jews were murdered across Europe.

The Protocols of the Elders of Zion

The infamous Protocols first appeared at the very end of the 19th century. They

purport to be the minutes of a meeting of Jewish leaders laying out their plan for

world domination. Some editions claim that the protocols were first read out at the

first Zionist Congress in 1897 in Basle (perhaps the first example of Antisemitism

masquerading as anti-Zionism). The Protocols have been exposed as a hoax – they

are often described as a forgery but this implies that there was an original

documents and that these are a forged version of it – apparently by Russian émigrés

in France, with clear Antisemitic intents. This has not stopped them being used

throughout the twentieth century to justify Antisemitism from Stalinist Russia to Nazi

Germany. They even made their way to America where Henry Ford published an

American version of the Protocols between May and September of 1920 in a series

called ‘The International Jew: the World’s Foremost Problem" in his newspaper The

Dearborn Independent. The articles were later republished in book form with half a

million copies in circulation in the United States, and were translated into several

foreign languages.

The Protocols can still be found on sale in many places around the world. They have

especially been widely circulated in Arab and Islamic countries. They are even

available to purchase on Amazon.com and other reputable bookstores.



www.wujs.org.il 35

Modern versions of the old hoax can be found in “new world order” and other

conspiracy theory myths, which suggest that there is a group of people who control

the world. The large number of prominent Jews in politics, media and economic

spheres, such as head of the US Federal Reserve, Alan Greenspan, is given as

evidence. After the attacks on the World Trade Centre accusations circulated,

especially on the internet, that the attacks were orchestrated by Jews to incriminate

others and destabilise the economy.

The Shylock Jew

Shakespeare’s Shylock is a typical stereotype that has perpetuated over many

centuries. According to this image the Jew is mean, devious and amoral. This image

has origins in Christian Antisemitism where the Jew is the anti-thesis of good

Christian values. Shylock declares that he hates his enemy because he is a Christian.

The source of this myth is in the medieval profession of money lending. Other

professions were closed to Jews so as a result many became moneylenders which

was forbidden by Christianity.

In modern times this image of the mean and devious Jew has persisted even when it

is no longer based on Christian Antisemitism.

Stereotypes and Myths today – some examples

• This is not unusual for the Jews who have connections with the Zionists.

Their history is full of devising conspiracies, even against the countries in

which they live, whose citizenship they bear and whose benefits they enjoy.

U.S. President Clinton is acquainted with the example of the destructive role

played by the Jewish lobby in the U.S. Anyone interested in documents from

World War I can learn about the role German Jews played in organizing

conspiracies to undermine Germany, harm its economy and weaken its

capabilities, which deteriorated to the extent that it led to its defeat. Whoever

studies these documents can also understand why the hatred of Jews

consequently increased so severely." - September 2, 1998 Damascus Radio

• "Monica is a Jewess, the lawyers who volunteered to defend her were Jews,

Monica's friends who recorded the hot phone conversations between her and

President Clinton were Jewesses and the 'Washington Post' newspaper which

published the affair for the first time is a Jewish newspaper. Is it mere chance



36

that Lewinsky kept the blue dress with the stain for almost two years and

presented it as evidence of the connection with the President? The scheme

was planned carefully from the beginning until the present. Her goal was to

embarrass President Clinton, to blackmail him and weaken his status beforeNetanyahu's government." - August 24, 1998 Tishrin Al-Usbu'a

• "... 'Netanyahu's Plan' completely matches the foundations of the greater

Zionist plan which is organized according to specific stages that were

determined when the Protocols of the Elders of Zion were composed" from an

article in the official PA newspaper Al-Hayat Al-Jadeeda, November 30, 1997

• "Israeli authorities infected by injection 300 Palestinian children with the HIV

virus during the years of the intifada." - Palestinian representative Nabil

Ramlawi at a session of the United Nations Commission on Human Rights in

Geneva (Jerusalem Post, March 17, 1997)

• "Israel is distributing food containing material that causes cancer and

hormones that harm male virility and other spoiled food products in the

Palestinian Authority's territories in order to poison and harm the Palestinian

population." -- PA Deputy Minister of Supplies Abdel Hamid al-Qudsi in a

newspaper interview, Yediot Aharonot, June 25, 1997

Materials Required:

Cut up examples of myths and stereotypes from today

Large sheets of paper and markers



www.wujs.org.il 37

Method:

Divide into groups of about 6-8 people. Ask each group to draw on a large sheet of

paper an Antisemite’s version of a Jew. Tell them to incorporate all the myths and

stereotypes that they can think of.

Display all the drawings and get each group to explain theirs.

As they are doing so write up a list of the myths and stereotypes that are being

mentioned. (e.g. Mean, powerful, blood libel)

Read out the list and ask if there are any other myths/stereotypes that people have

forgotten to mention and would like to add. Make sure that all the ones mentioned in

the background material are included.

Go down the list and make sure that everyone knows what each one is. Ask

someone to explain them and ask people for examples from history. Supplement

information yourself if things aren’t mentioned.

Myths and stereotypes are often based on some subverted truth. What is the basis of

each of these myths/stereotypes. e.g. Jews being mean – Jews were money lenders

traditionally as this was one of the few professions open to them. What is the source

(whether true or not)

Hand out modern examples of myths and stereotypes. Some examples are included

above. You can collect more yourself. Ask each person to describe or read what he

or she has. Ask what traditional myth/stereotype it is an example of. Are their any

differences to the older form?

Conclude by reviewing what we have learned and what was said in discussion.



38

CCOONNTTEEMMPPOOR R A AR R Y Y

A ANNTTIISSEEMMIITTIISSMM

‘In the current political climate, what is the worst thing of which we can

accuse the Jews?" The answer: Racism, Apartheid. Genocide. Colonialism.

Is it true? It doesn't matter. Let the Jews worry about whether it's true. The

paradox of anti-Semitism is that it is invariably up to the Jews to explain away

the charges. The anti-Semite simply has to make them.’

Jack Schwartz, National Review



www.wujs.org.il 39

A ANNTTIISSEEMMIITTIISSMM OOR R A ANNTTII--ZZIIOONNIISSMM

WWHH A ATT IISS TTHHEE DDIIFFFFEER R EENNCCEE??

Aims:

• To examine whether Anti-Zionism is the same as Antisemitism

• To examine if there are differences between Anti-Zionism and Antisemitism and

what they are

Background:

With the conflict in the Middle East escalating in September/October 2000, campuses

around the world have also seen an increase in Antisemitism. The question many

students ask is what is the difference between Antisemitism and anti-Zionism, if

indeed there is one.

Anti-Semitism: “discrimination against, or prejudice or hostility towards Jews.”

(Definition according to Webster’s dictionary.)

Anti-Zionism: Zionism is “a worldwide movement for the establishment and

development of the state of Israel” (Webster’s dictionary). Therefore anti-Zionism

must be the opposition to the establishment or development of the state of Israel.

According to these definitions it seems that anti-Zionism is Antisemitism. We live in a

world built on the nation state. If we accept that structure of the world, in which the

French are ruled by the French and the Germans by the Germans etc., then to seek

to deny the right to self-determination to one nation alone i.e. the Jews, is

Antisemitism. It is discrimination against the Jews to seek to deny them what we

allow to others. Some of the hostility that we see today is based on the idea that the

Jews have no right to be in the Land of Israel/Palestine, some of the hostility

suggests that Jews have somehow less rights than other inhabitants. Either of those

two opinions can be classed as Antisemitism.

However is being anti-Israel, always anti-Zionism? Can a person oppose the actions

of the State of Israel, without denying its right to exist? The answer appears to beclearly yes. Many Israelis oppose actions of the Government. Many Knesset

members, academics and religious leaders in Israel speak out against state policies.



40

However they are loyal citizens who not only support Israel’s right to exist, but serve

in the army, pay taxes and dedicate themselves to public service.

However this still leaves us a large grey area.

A world leader outspoken in his condemnation of Israeli military actions in the

territories but silent in the face of terrorism that targets innocent civilians. Is s/he

anti-Zionist? Is s/he Antisemitic?

A journalist who is willing to believe without question or investigation in Israeli

atrocities and who declines to retract when the accusations are later proved untrue.

A journalist who gives a much harder time to Israeli interviewees than Palestinian

ones. Are they anti-Zionist, are they Antisemitic?

A human rights activist who imposes and expects different standards of behaviour

from one side, than from the other. Is s/he anti-Zionist, is s/he Antisemitic?

A Palestinian who supports the idea of a two state solution but also demands an

unlimited Palestinian right of return to pre-1948 homes within sovereign Israel. Is

s/he anti-Zionist, is s/he Antisemitic?

There are no clear answers. Opposition to Israel may be honest and legitimate. It

may however be thinly veiled Antisemitism. The motives of a person are also

important. It is unhelpful to assume that anyone who disagrees with Israel is

Antisemitic. This arouses great resentment. A few clues to look for however might

be.

• Does the person/institution say Jew when they mean Israeli? Do they target Jews

regardless of their nationality? Do they attack Jews, as Jews? In this case we can

include physical or verbal attacks on Jews around the world. Attacks on

synagogues or other Jewish sites unrelated to Israel. The Hamas rhetoric, which

frequently uses the term Jew in place of Israeli. The bombing of a seder in

Netanya, or attacking Israel on Yom Kippur in 1973, which attacks not just the

state but targets the religion. Questioning the loyalty of Diaspora Jews to their

state and suggesting that Jews can’t be loyal citizens.



www.wujs.org.il 41

• Does the person/institution impose unequal expectations on Israel than on other

states or individuals? Expecting Israel to absorb terrorist attacks without

affording her the right to respond. Calling for different moral standards from the

Israelis than from the Palestinians. Calling for different moral standards from the

Israelis than from other states around the world. Disproportionate criticism of

Israel as compared with regimes around the world. Israel certainly has flaws and

makes mistakes but it is a democracy and can’t be compared with Syria, or North

Korea or Indonesia or other human rights abusing dictatorships.

NB. It is important to note that Jews often have expectations that Israel behaves in a

certain way when equal expectations are not expected from other countries. A belief

in one of the founding values of the state that Israel should be a ‘light unto the

nations’ Having higher expectations of oneself is one thing but having higher

expectations of another is unreasonable.

• Does the person/institution use Antisemitic stereotypes or myths in their criticism

of Israel? Suggesting that Israel poisons Palestinian water supplies or injects

AIDS into babies is a modern twist on old blood libel and well poisoning

accusations. Pure blood libels have also been known to occur. Suggesting that

Israel unduly influences American foreign policy through rich American Jews, who

are acting against America’s interests and for Israel’s revisits the idea of the

protocols of the elders of Zion. Likewise blaming the World Trade Centre attacks

on a Mossad plot smacks of Jewish conspiracy theory. Suggesting that America

wouldn’t be attacked but for support of Israel likewise ignores reality and seeks

to blame Israel/Jews for the problems of other people, as was done every time

Jews were accused of bringing misfortune to society during the Middle Ages.Equally expecting Israel to be the victim is a hang over from years of history -

attacking her if she fails to fill that role suggests support conditional on fulfilment

of a stereotype (We can support Jews as holocaust survivors but not as soldiers).

• Does the person/institution accuse Israel of Nazism, compare the army to the SS

or the leaders to Hitler? Accusing Israel of being the same as those who

murdered 6 million Jews, not only shows massive insensitivity and is not only

inaccurate, (Even if Israel were guilty of half the things she is accused of there is



42

no comparison to a systematic, genocidal regime), but exposes an Antisemitic

subtext. Jews as Nazis is massively offensive.

• Does the person/institution seek to lay all blame for the situation on one side? It

is all Israel’s fault. Only Israel can solve the crisis. Only Israel is expected to take

action. Terrorism is understandable, as they have been forced into it by the

occupation and have no other choice. It is inconceivable to think that Israel is

totally responsible for the ongoing conflict in the Middle East and equally that

Israel alone can being about peace.

These are some, though by no means all, indications of latent Antisemitism

masquerading as honest criticism of the Israeli Government. One of the best

examples of all of these is the Durban conference on Racism, Xenophobia and

related intolerance. The conference was hijacked into attacking Israel and blatant

Antisemitism, all the more ironic given the intent of the conference. Some of the

things that happened were:

• The Jewish community of South Africa felt targeted and at risk from the hatred

that enveloped the conference

• Antisemitic cartoons were displayed and published

• Israel was compared to Nazi Germany

• Israel received disproportionate criticism. The NGOs that attacked her felt no

need to criticise other far worse offending Governments

• Only Israel was blamed for the crisis. The Palestinians were portrayed as

blameless victims

These were all indications that what happened in Durban wasn’t merely anti-Zionism

but Antisemitism.

Materials Required:

Israel critical news stories – try to find virulent examples that question Israel’s right

to exist. It shouldn’t be that hard. We have provided one example. (Appendix 5)

Pens and paper



www.wujs.org.il 43

Method:

Ask each person in the group to come up with an example of an Antisemitic incident

that they experienced, witnessed or heard about and write it down with the heading

Antisemitism

Ask each person in the group to come up with an example of an anti-Zionist incident

that they experienced, witnessed or heard about and write it down with the heading

Anti-Zionism

Collect in the papers then pass them round again and get people to read out the

incident but not the title.

Ask the group which category it was from.

Ask: “Do any of the incidents from one category fit into the other category?” “Do any

apply to both?”

Discuss:

• What do we mean by Antisemitism? (give specific examples)

• What do we mean by anti-Zionism? (give specific examples)

• Is it possible to be anti-Zionist without being Antisemitic

Hand out the examples of Israel critical news stories. Ask:

Do these contain anti-Zionism (give examples)

Do these contain Antisemitism (give examples)

Note to facilitator: One example of such a story is attached as appendix 5. You

should try to find other recent examples from your own national media.

Discuss:

• Do you believe the media in our country is Antisemitic/anti-Zionist?

• In 1975 (repealed 1991) the UN declared Zionism to be Racism. Do you consider

this to be Antisemitic/anti-Zionist?

• As a Jew on campus you may be attacked for supporting Israel. Do you consider

this to be Antisemitic/anti-Zionist?



44

• With the benefit of further discussion re-put the question “Is it possible to be

anti-Zionist without being Antisemitic?”

• How should we respond to anti-Zionism? How should we respond to

Antisemitism. Is it the same?

Conclude by summing up the discussion. Stress that the answer to the question is

not clear. There is no single response and much grey area. Tell participants that they

must trust their own judgement.



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Appendix 5

Israel simply has no right to exist

Peace might have a real chance without Israelis' biblical claims

Wednesday January 3, 2001

Several years ago, I suggested in my students' union newspaper that Israel shouldn't

exist. I also said the sympathy evoked by the Holocaust was a very handy cover for

Israeli atrocities. Overnight I became public enemy number one. I was a Muslim

fundamentalist, a Jew-hater, somebody who trivialised the memory of the most

abominable act in history. My denouncers followed me, photographed me, and even

put telephone calls through to my family telling them to expect a call from the grim

reaper.

Thankfully, my notoriety in Jewish circles has since waned to the extent that recently

I gave an inter-faith lecture sponsored by the Leo Baeck College, even though my

views have remained the same. Israel has no right to exist. I know it's a hugely

unfashionable thing to say and one which, given the current parlous state of the

peace process, some will also find irresponsible. But it's a fact that I have always

considered central to any genuine peace formula.

Certainly there is no moral case for the existence of Israel. Israel stands as the realisation of a biblical statement. Its raison d'être was famously delineated by

former prime minister Golda Meir. "This country exists as the accomplishment of a

promise made by God Himself. It would be absurd to call its legitimacy into account."

That biblical promise is Israel's only claim to legitimacy. But whatever God meant

when he promised Abraham that "unto thy seed have I given this land, from the

river of Egypt unto the great river, the Euphrates," it is doubtful that he intended it

to be used as an excuse to take by force and chicanery a land lawfully inhabited and

owned by others.



46

It does no good to anyone to brush this fact, uncomfortable as it might be, under the

table. But that has been the failing with Oslo. When it signed the agreement, the

PLO made the cardinal error of assuming that you could bury the hatchet by

rewriting history. It accepted as a starting point that Israel had a right to exist. Thetrouble with this was that it also meant, by extension, an acceptance that the way

Israel came into being was legitimate. As the latest troubles have shown, ordinary

Palestinians are not prepared to follow their leaders in this feat of intellectual

amnesia.

Israel's other potential claim to legitimacy, international recognition, is just as

dubious. The two pacts which sealed Palestine's future were both concluded by

Britain. First we signed the Sykes-Picot agreement with France, pledging to divvy up

Ottoman spoils in the Levant. A year later, in 1917, the Balfour Declaration promised

a national home for the Jewish people. Under international law the declaration was

null and void since Palestine did not belong to Britain - under the pact of the League

of Nations it belonged to Turkey.

By the time the UN accepted a resolution on the partition of Palestine in 1947, Jews

constituted 32% of the population and owned 5.6% of the land. By 1949, largely as

a result of paramilitary organisations such as the Haganah, Irgun and Stern gang,

Israel controlled 80% of Palestine and 770,000 non-Jews had been expelled from

their country.

This then is the potted history of the iniquities surrounding its own birth that Israel

must acknowledge in order for peace to have a chance. After years of war, peace

comes from forgiving, not forgetting; people never forget but they have an

extraordinary capacity to forgive. Just look at South Africa, which showed the worldthat a cathartic truth must precede reconciliation.

Far from being a force for liberation and safety after decades of suffering , the idea

that Israel is some kind of religious birthright has only imprisoned Jews in a never-

ending cycle of conflict. The "promise" breeds an arrogance which institutionalises

the inferiority of other peoples and generates atrocities against them with alarming

regularity. It allows soldiers to defy their consciences and blast unarmed

schoolchildren. It gives rise to legislation seeking to prevent the acquisition of territory by non-Jews.



www.wujs.org.il 47

More crucially, the promise limits Israel's capacity to seek models of coexistence

based on equality and the respect of human rights. A state based on so exclusivist a

claim to legitimacy cannot but conceive of separation as a solution. But separation is

not the same as lasting peace; it only pulls apart warring parties. It does not heal old

wounds, let alone redress historical wrongs.

However, take away the biblical right and suddenly mutual coexistence, even a one-

state solution, doesn't seem that far-fetched. What name that coexistence will take is

less important than the fact that peoples have forgiven and that some measure of

justice has been restored. Jews will continue to live in the Holy Land - as per the

promise - as equals alongside its other rightful inhabitants.

If that kind of self-reproach is forthcoming, Israel can expect the Palestinians to be

forgiving and magnanimous in return. The alternative is perpetual war.

Faisal Bodi is a Muslim journalist.



48

A ANNTTIISSEEMMIITTIISSMM:: TTHHEE R R EE A ALLIITT Y Y

“The taboos that had reigned since World War II, where it was rare to see a Jew

attacked or a synagogue torched, are gone. The Middle East conflict is fanning the

fires of hatred across Europe and many Jews are scared.”

The Jerusalem Report, May 6 2002

Avi Beker, secretary general of the World Jewish Congress, has branded the end of

April “the worst Antisemitic days in the history of Europe since the end of World War

II”

A collection of recent Antisemitic incidents:

Belgium

On the seventh day of Passover, dozens of immigrant youths stormed a Hasidic

synagogue in Antwerp throwing petrol bombs and pounding the windows with bricks.

Tunisia

A cooking gas truck exploded outside a historic synagogue on the island of Djerba in

Tunisia, suspected by German and Israeli governments as being a terrorist attack

despite government claims that it was a traffic accident. The road the truck took was

a dead end with nothing there but the synagogue.

The Ukraine

50 Ukrainians shouted ‘Kill the Jews’ and attacked the central synagogue in Kiev,

hitting people with stones, hurling bottles and shattering windows.

Australia

Unidentified vandals smashed a window in Sydney’s Parmatta synagogue and tossed

a Molotov cocktail inside.

Western Canada A firebomb destroyed the library in the 150 family Conservative synagogue in

Saskatoon.



www.wujs.org.il 49

Norway

The government closed the road in front of the Israeli embassy after reports that

Muslims in a local mosque had volunteered for suicide missions against Israeli and

Jewish targets.

France

A gang of 15 young French Muslims, armed with iron bars and clubs, attacked

members of a local Maccabi soccer team during a training session in the Paris suburb

of Bondy.

Germany

Young Arabs beat up a pair of religious American Jews in the street.

Britain

A synagogue in London and one in Wales are vandalised and Torah scrolls destroyed.

Italy

The daily paper La Stampa published a Page 1 cartoon: A tank emblazoned with a

Jewish star points its gun at the baby Jesus, who pleads, "Surely they don't want to

kill me again”.

Greece

Jewish graves were desecrated in Ioannina and vandals hurled paint at the Holocaust

memorial in Salonica.

Holland

An anti-Israel demonstration featured swastikas, photos of Hitler, and chants of "Sieg

Heil" and "Jews into the sea."

Slovakia

The Jewish cemetery of Kosice was invaded and 135 tombstones destroyed.



50

A ANNTTIISSEEMMIITTIISSMM:: DDIILLEEMMMM A ASS A ANNDD CCHH A ALLLLEENNGGEESS



www.wujs.org.il 51

TTEELLLLIINNGG TTHHEE DDIIFFFFEER R EENNCCEE BBEETTWWEEEENN A ANNTTIISSEEMMIITTIISSMM A ANNDD PP A AR R A ANNOOII A A

Background:Jews are often accused of paranoia when it comes to Antisemitism. Seeing

Antisemitism in every innocent remark. History has made us sensitive to it but an

over eagerness to declare people Antisemites fuels resentment and perpetuates a

self image of victimization.

When someone tells a ‘Jewish joke’ do we get offended. Do we react to Irish or

Polish jokes in the same way? What about when the ‘someone’ is a popular Jewish

comedian like Jackie Mason? Is the Merchant of Venice an Antisemitic diatribe or are

we being too sensitive? When a non-Jewish friend you have known for many years

makes a comment about Jewish meanness is he exposing latent Antisemitism or is

he just comfortable enough to joke with you.

How do we react proportionately to events that occur on our campuses and in our

societies?

The line between legitimate complaint and paranoia isn’t clear because Antisemitism,

like racism is subjective. There are some objective parameters but there is a lot of

grey area. It is based on whether an individual finds something offensive but

individuals react differently to different things. People find different things offensive.

A Jewish joke might offend one person, but not bother another.

Likewise the source is important. A white man using the term nigger is racist, but

arguably for a black man it is legitimate.

If kids at a Jewish school are beaten up in the street is it Antisemitism, or is it just

another inter-school rivalry like ones that exist all over the place.

The article (Appendix 6) by Abraham Foxman attached (reprinted from the Forward

August 2 2002) deals with some of these difficult issues.



52

Method A

Divide into groups of 6-8 people. Give each group one of the following scenarios.

• A university lecturer includes a joke in his lecture that refers to Jews being mean.

If a Jew said it wouldn’t be offensive but you know the lecturer is not Jewish.

• An article is published in the newspaper about a fraud case. The person on trial is

Jewish and the paper mentions this a number of times and refers to his Jewish

experiences.

• Kids from a large Jewish school are attacked outside the school by other kids

from a local school. There is a long-standing rivalry between the schools. In the

fight occasional comments such as ‘yid’ are made

• At a football match fans of one team shout out ‘yids’ at the other team which is

known to have a large Jewish fan base.

Half the group should take the position that the incident is Antisemitic. Half the

group should take the position that it isn’t Antisemitism and others are being too

sensitive. Give each half of the group 10 minutes to prepare their case. Let the

groups discuss the cases in roles.

Bring everyone together and read out the scenarios. For each example ask for one

person who thinks this is an Antisemitic incident (out of roles now) to explain why

and one person who thinks it isn’t to do likewise.

Discuss

• Are we oversensitive to Antisemitism?

• How can we tell if we are being paranoid?

• How can we react proportionately to incidents that occur on our campuses

Conclude by summing up the discussion.



www.wujs.org.il 53

Method B

Read the following case scenario.

Mr. Weinberg, lawyer lives with his family in the prosperous suburbs of a West Coast

city in the USA. Many of his neighbours are successful businessmen , rather than

professionals like himself, and belong to a nearby country club which has a non-

Jewish largely, business fraternity.

When Mr. Weinberg applies for membership, no-one will second his application and

he is turned down and the grounds that “the club is not accepting new members at

present” He has no means of versifying if this is indeed the reason he was rejected,

but he did overhear one club member over a drink at the bar. “Surely they’re happier

with others of their own kind?”

Mr. Weinberg decides to go to court to challenge the decision on the grounds of

Antisemitism.

Divide the group into two. One side should represent prosecution (Mr. Weinberg),

the other side is defence (The club)

Give each group time to prepare their argument and then enact a court case

between the two groups.

Method C

Jewish jokes. Funny or Antisemitic?

G-d goes to Italy & asks the citizenry, "Would you like to receive my Commandments?"

The Italians respond, "Give us a sample of what they contain."

When G-d says, "Thou shall not kill," they say, "Sorry - can't handle that, so we'll pass."

G-d goes to Spain & asks, "Would you like to receive my Commandments?"

The Spaniards respond, "Give us a sample of what they contain."

When G-d says, "Thou shall not steal," they say, "Sorry - can't handle that, so we'll pass."



54

G-d goes to France & asks, "Would you like to receive my Commandments?"

The French respond, "Give us a sample of what they contain."

When G-d says, "Thou shall not commit adultery," they say, "Sorry - can't handle that, so we'll pass."

G-d goes to to the Jews & asks, "Would you like to receive my Commandments?"

The Jews respond, "How much do they cost?"

When G-d answers, "They're free of charge,"

The Jews say, "Fine, we'll take ten."

Points for Discussion:• Do you find jokes of this nature offensive or Antisemitic?

• Can the same joke be offensive or not depending on who tells it?

• What else can this depend on?

Method D

In the American TV series West Wing (episode one, series one) we witness a scene

between two of the programs characters Toby and Josh (who are Jewish) some

members of the Christian Right.

One of the Christians refers to “New York sense of Humour”

Josh replies by saying he is from Connecticut but Toby interrupts to say she didn’t

mean New York, she meant Jewish. She is calling us New York Jews.

See if you can get hold of this clip and show it to the group.

Questions for Discussion:

• Do you think Toby is right in accusing the woman of Antisemitism?

• Do you think he is being paranoid or Antisemitic

• Why does he think she is being Antisemitic

• Have you had similar experiences?

• How can you respond to such subtle Antisemitism and how does it vary to

responses to more overt forms.



www.wujs.org.il 55

Appendix 6

When Is a Crime Against a Jew Antisemitic?

By ABRAHAM FOXMAN

Two Jews are murdered at the El Al counter in the Los Angeles International Airport.

Another Jew is murdered outside a popular kosher pizzeria in Toronto. Were these

antisemitic acts? Why are the authorities slow to label them hate crimes? How does

one define an action as antisemitic?

What happened in Los Angeles and Toronto recently were highly public events that

received much attention and scrutiny. Yet, people come to us at the Anti-Defamation

League from all over the country with private complaints — they lost their jobs,

something was said, an attack took place — all attributed to one motive:

antisemitism. Our job is to take each case seriously; the first step being to assess the

information to ascertain whether, in fact, antisemitism is the determining factor or

something else is involved. We undertake this responsibility knowing that the Jewish

community and others view our conclusions seriously.

Obviously, when an antisemitic expression is used in connection with an act, judgment is easy. Vandalism with a swastika or hateful anti-Jewish rhetoric are

common examples. Also fairly simple is when Jewish institutions are attacked. If

tombstones in a Jewish cemetery are overturned, if a synagogue is vandalized, then

even without any articulation of the motive it is safer to categorize it as an anti-

Jewish act.

Things get stickier when the motives are not self-evident. In our extensive work on

the subjects of prejudice and hate crimes, we have always been careful to oppose

the notion that simply because something bad happens to an individual who belongs

to a minority that it must be because of prejudice. A Jew mugged on a street in New

York is not necessarily the victim of a hate crime. Indeed, we believe the tendency to

cast everything in racial, ethnic, and antisemitic terms undermines the important

efforts to combat and rally support against true manifestations of hatred.

Nor should the Jewish community expect law enforcement to rush to judgment when

there is legitimate doubt about whether a crime was indeed an antisemitic hate

crime.



56

What was so disturbing about the way law enforcement handled the Los Angeles

airport case was not the hesitancy to quickly call the murders terrorism or a hate

crime, but the statements they made unnecessarily that there was no evidence that

the attack was a hate crime. The very fact that an Egyptian national came to one of the nation's largest and busiest airports and selected the counter of Israel's national

airline to kill as many people as possible, at a time when vicious anti-Israel terrorism

and incitement are the order of the day, should have led law enforcement to say that

there is every reason to suspect that this was a hate crime or terrorism, but they

would wait for further evidence before coming to a definitive conclusion.

In other words, credibility can be undermined in two ways: by calling every act

against a Jew antisemitism, and by denying the obvious motivation of Jew-hatred

when it does exist.

Why does it matter? The answer lies in the fact that a crime against a Jew because

he or she is a Jew — an act of antisemitism — traumatizes the entire Jewish

community. When Jews across France face a rash of synagogue burnings, vandalism

of Jewish institutions and personal attacks on individuals, while French leaders refuse

to label these crimes what they obviously are — antisemitism — Jews face a double

hit. The trauma of the incidents themselves is coupled with the unwillingness of

officials to acknowledge the antisemitism and, hence, to act on the understanding

that Jews are in jeopardy.

In this time of crisis for world Jewry, we have before us a classic challenge to stand

up with all our strength to explore and counter the manifold old and new

manifestations of antisemitism, while not succumbing to the temptation to see every

action affecting Jews adversely as antisemitic.

Abraham Foxman is national director of the Anti-Defamation League.



www.wujs.org.il 57

HHOOWW TTOO MMOO V V EE PP A ASSTT A ASS TTOO BBUUIILLDD A A PPOOSSIITTII V V EE JJEEWWIISSHH IIDDEENNTTIITT Y Y

– – OOR R A AR R EE Y Y OOUU JJEEWWIISSHH BBEECC A AUUSSEE OOFF TTHHEE HHOOLLOOCC A AUUSSTT

Aims:

• To get people to examine the role of Antisemitism in their Jewish identity

• To assert a need for a Jewish identity built on positivity

• To consider how to respond to Antisemitism with out being define by it

Background:

Philosopher Emil Fackenheim posited that in light of the Holocaust we now have a

614th commandment. “Do not grant Hitler a posthumous victory” During the

Holocaust 6 million Jews were murdered but since the Holocaust many millions have

disappeared through assimilation which leads people to say that we are doing Hitler’s

job for him.

A common educational response in the Jewish community has been to teach young

people to stay Jewish out of guilt. People died in the Holocaust for your sake.Rejecting Judaism is betraying them. As Fackenheim suggests we must stay Jewish

because of what Hitler did to us, not in spite of it. We are Jewish because other

people attack us for it. The Israeli law of return is based on this principle. The

definition of a Jew according to this law is not the halachic definition from the Torah,

but the definition of Antisemites. If one grandparent being Jewish was enough for

Hitler it should be enough for us to.

As an educational method guilt has some success. Some people don’t marry out

because they feel guilty. Others will keep Shabbat or other commandments out of

guilt. The image of the stereotypical Jewish mother who uses guilt is well

entrenched. However in the big picture guilt is flawed as an educational tool and

staying Jewish because people hate us, isn’t proving to be effective in the long term.

As assimilation continues to grow Jewish educationalists and community leaders are

looking to make being Jewish a positive experience and not as a result of a negative

one. Programs such as Birthright, which aims to take every young Jewish person toIsrael on an organised program are examples of these new directions. Birthright aims

to combat the problem of assimilation in the Diaspora through inspiring and



58

enthusing young people with Israel and Judaism. Other outreach organisations like

Aish HaTorah and Chabad/Lubavitch work in the same way.

We all know that when there is a problem for Jews on campus those are the timesJews come out of the woodwork. Rather than hide away people are enthused by the

fight and join up. Membership in Jewish societies increases when local Islamic

societies try and ban the J-soc or when large anti-Israel demonstrations are held on

campus. As activists it is hard for us to not want to exploit these opportunities.

Perversely Antisemitism can be good for the Jews. However as responsible Jewish

activists we must seek to build our Jewish activities on positive rather than negative

aspects.

Materials Required:

Coloured paper

Envelopes

Scissors

Statements (Appendix 7)

Method:

The following statements are placed around the room:

I am Jewish because… I believe in Judaism

I am Jewish because… my family would be upset if I wasn’t

I am Jewish because… my mother / father is

I am Jewish because… someone has to support Israel

I am Jewish because… other people say I am

I am Jewish because… I like bagels

I am Jewish because… of the Holocaust. I don’t want Hitler to succeed.

I am Jewish because… I like the festivals



www.wujs.org.il 59

I am Jewish because… because I face Antisemitism

I am Jewish because… I identify with the Jewish people

Below each statement is an envelope filled with circles 6cm approx in diameter. Each

envelope should have circles of a different colour, which have been slit as in the

diagram.

Each participant is asked to choose 4 statements which most answer for him/her why

s/he is Jewish. The next step is to assemble the circles together to form a pie chart

with each section being the size they feel is appropriate. You may wish to select

‘warm’ colours (red, orange, yellow etc) for the positive aspects in warm colours and

‘cool’ colours (blue, green etc) for the negative aspects.

Each person is then asked to explain what they chose and why.

Discuss:

• Ask how important do you consider Antisemitism in your Jewish identity.

• Emil Fackenheim the philosopher claimed that “Do not grant Hitler a posthumous

victory” is the 614th commandment. How do people respond to this?

• Jew have remained Jewish for hundreds of years because other people wouldn’t

let them forget what they were. When Antisemitism doesn’t exist Jews assimilate.

Antisemitism is good. Discuss.

• What is the danger of a Judaism built around Antisemitism?

Divide into groups of 3-4 people. Give each group a different scenario of an Antisemitic incident. You can make these up or use real examples from your own

campus. Some ideas of incidents might be.



60

• Antisemitic graffiti on campus

• Mezuzot stolen from the Jewish centre

• Jewish society receives an abusive letter

• Holocaust denier comes to speak on campus

Ask each group to come up with at least two responses that the Jewish society could

make. Try to make them positive as opposed to defensive. Concentrate on

educational options.

Get the groups to present their scenarios and responses.



www.wujs.org.il 61

Appendix 7

I am Jewish because… I believe in Judaism

I am Jewish because… my family would be upset if I

wasn’t

I am Jewish because… my mother / father is

I am Jewish because… someone has to support Israel

I am Jewish because… other people say I am

I am Jewish because… I like bagels

I am Jewish because… of the Holocaust. I don’t want

Hitler to succeed.

I am Jewish because… I like the festivals

I am Jewish because… because I face Antisemitism

I am Jewish because… I identify with the Jewish people



62

WWEE A AR R IINNGG Y Y OOUUR R IIDDEENNTTIITT Y Y OONN Y Y OOUUR R HHEE A ADD??

Aims:• For participants to be able to discuss their fears of displaying their Judaism

publicly

• For participants to understand the implications of displaying their Judaism

publicly and the implications of concealing it

• For participants to gain the tools to make the decision for themselves and as

activists to help other students with the dilemma

Background:

In the Western world a person shows respect by removing their hat. In the Jewish

world the opposite is true. Many religious Jewish men, and some women, wear a

kippa, or Yarmulka on their head. A kippa indicates an awareness that there is a

force in the universe above man. There is no Jewish law that dictates the wearing of

a kippah or other head covering (for men) either in the Torah or in the Talmud. It is

entirely custom. However the tradition has become widespread among orthodox

circles at least and has therefore obtained the status in the community’s eyes of law.

In addition many Jews wear Magen David’s on chains around their necks or T-Shirts

with Jewish slogans. At certain times in history Jews were forced to display their

Jewishness publicly, so that people would know who they were. Today there is no

external compulsion to do so, however many people chose to do so through wearing

kippot, or Magen Davids or other identifying marks. People do this out of pride in

their identity. However increasing today we find places and environments where to

be so public about your Jewishness places you at risk. Where it is no longer safe to

wear a kippa. All over Europe and North America we have examples of Jews who

have been attacked, beaten up or even killed for being overtly Jewish.

Unlike blacks or other groups that face racism, we can hide our differences, thereby

protecting ourselves from attack. The question is – should we.

As a Jewish activist on campus, you must not only answer the question for yourself.

You must also help your members to deal with the dilemmas that they face.



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Method A

Materials Required:

Questionnaire (appendix 8)

Ask each participant to fill in the following questionnaire. Each person should have

the opportunity to realise for him/herself in what why s/he expresses their Judaism

publicly or not

Each student can their share their results if they choose.

Questions for Discussion:

• Have you had any personal experience of being attacked because of the symbols

you are wearing?

• Do you fear being attacked of you wear a kippah/magen david in public

• Are their places you would or wouldn’t go to wearing a kippah or magen david?

• Have you found yourself displaying these symbols less recently?

• As Jews we are meant to light Chanukah candles in the windows of our homes so

that passers by can see. We are meant to put a mezuzah on the outside door to

declare this is a Jewish home. We are meant to wear a kippah in public to display

our Jewishness. Why do you think this is the case?

• What are the positive and negative implications of wearing our symbols in public?

• What are the positive and negative implications of hiding/removing our symbols

in public?

• What can the Jewish society/community do, to make these dilemmas easier for

its members?

Method B

Show a screening of the movie ‘School Ties’.

• Why does the character choose to hide his Jewish

identity?

• In which way does he do this?

• Can you understand his decision?

• Do you agree/disagree with it?

• Have you found yourself in a similar position?



64

Appendix 8

Questionnaire

Do you…..? At Home /In a Jewish environment On Campus

Wear a t-shirt withobvious jewish symbols

/ lettering?Wear a kippa?

Wear a Magen David orsimilar Jewish jewelry?

Read a JewishNewspaper?

Discuss Israel?

Other…

Total

Score one point for each box that you have ticked.

• Are your points in both columns the same? If not, what

does this mean? Are you more comfortable to show

your ‘Jewishness’ at home or in a Jewish environment

than you are on campus?

• Do you find yourself ‘hiding’ your identity on campus?

Note to Facilitator: You can add your own examples to the Questionnaire based on

your own community’s experiences



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A ANN A ANNTTIISSEEMMIITTIISSMM R R EESSPPOONNSSEESS SSIIMMUULL A ATTIIOONN GG A AMMEE

(adapted from Antisemitism Guide for Madrichim, The Pedagogic Centre, Kiriat

Moriah, Jerusalem)

A dramatic rise in racism and antisemitism tendencies throughout Europe has led to

the question of how to effectively respond. The purpose of this simulation is to

address the question in the context of the modern era.

Method:

The coordinator of the programme should open by welcoming the participants and

explaining, using the provided materials, that there has been an alarming increase in

antisemitism in Europe, and that the purpose of the game is to consider how best to

respond to the new situation. Moreover, it should be explained that the examples of

antisemtism given are based on reality, and that historically Jews have always been

uncertain how best to respond to persecution.

The group should be divided into six lobbies, each party with an alternative response

to antisemitism. The lobbies are as follows:

1. The Zionist Party

2. The Party of Assimilationists

3. The Religious Party

4. The Jewish Action Party (activists)

5. The Israeli Emmigrants’ Movement (traditional, conservative)

6. The Next Generation

7. The Universalist Party

Students should examine the policies for their respective part. (Appendix 9)

They are told that five antisemitic events are scheduled to take place in the next

month. A community meeting is being held to discuss how best to respond to the

occurrences.



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a. Revisionist Symposium

In other three weeks, the revisionists will be holding a symposium entitled: “The

Holocaust in Historical Perspective.” Speaking at the symposium will be a number of professors of European history, the majority of whom are known Holocaust

revisionists. The seminar is being organised by a racist student group, which is overly

antisemitic as well as hostile to overseas students.

b. Racist Demonstration

In two weeks, the National Party will be organising a demonstration and march

against unemployment. The National Front is a racist organisation which has a

history of violent attacks on immigrants and their property. The National Party

regards immigration as the cause of unemployment and is supporting the

introduction of legislation to limit the number of immigrants allowed to enter the

country and the new laws on citizenship. The Jews of the former Soviet Union are

among those whose immigration the National Party opposes most vociferously.

You have been approached by a number of organisations representing different

ethnic groups to participate in a counter demonstration. You must decide how to

respond. Your position is complicated by the fact that many of the organisations that

have approached you also consider Zionism as a form of discrimination.

c. Growing antisemitic attacks

There has been an increase in antisemitic related incidences in your area. Jewish

cemeteries have been desecrated with swastikas and gravestones smashed.

Synagogues have had racist slogans daubed on them. There has been an increase in

the number of violent attacks on Orthodox Jews in your community. Anitsemitic

leaflets alleging a Zionist World conspiracy have been distributed in your local

shopping parade and over twenty kosher butchers have had their windows broken.

The Jewish community in your area is increasingly feeling under siege.

d. Anti Zionist film on national television

A national television channel will be showing the film On our land next week. This

film is violently anti Israel and negates the existence of a Jewish State. The national

television channel will air the film during prime time and therefore will receive a

maximum audience.



www.wujs.org.il 67

e. Plans to construct a supermarket on the grounds of a former concentration camp.

A supermarket and commercial centre are planned to be built on the grounds of a

concentration camp. The plans are already well under way and in a few weeks the

bulldozers will begin breaking the ground.

3. Campaign participants should decide on a suggested response campaign to each

of the events according to their policy. Students must be clear about their party’s

policy towards each event and should prepare for the community meeting. Each city

is holding a meeting to discuss how best to respond to the occurrence.

Representatives of each party should be present at each community meeting.

4. Community Meeting

All community meetings should be held in separate rooms. Each party delegate

should try to influence their assigned community of the benefits of their party’s

platform. Each community should decide how best to respond to each antisemitic

incident and organise a campaign in response to the incident in their city – each

group can choose which incident is most relevant to them. The campaigns can

include stickers, posters, strategy, tv/radio commercials, etc

5. Presentation

All the different communities come back together and present their separate

campaigns to the group as a whole. One speaker from each should explain why their

choice of campaign is the most effective way to combat antisemitism.

6. Conclusion

Discussion of proposed campaigns and their potential to succeed and how the

students can use the ideas in their own battles against Antisemitism. Look at each

method in turn and at the values held by each ‘party’. Although all realistic, are they

all valid as options. How does your particular Jewish Student group deal with / plan

to deal with instances of Antisemitism? How do you as Jewish Student Activists deal

with / plan to deal with incidents of Antisemitism?

Appendix 9



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The Zionist Party

You believe that the National Homeland for all Jews in its historic, national and

religious homeland in Eretz Israel. Moreover, you hold that your Jewish community isliving an artificial existence in the Galut (exile) and that a full Jewish life can only be

achieved when Jews return to Israel.

The promotion of Aliya should be the major concern for Jewish organisations.

Antisemitism reflects the ambivalence of Judaism in the ‘Galut’. Although not

opposed to fighting antisemitism in your country, your party believes that all efforts

must be placed in encouraging Jews to return home to Israel. You view with

disapproval the immigration into European countries of Jews as there is Israel now

which welcomes all Jews as citizens.

The Assimilationist Movement

You believe that a major reason for the growth of antisemitism is that the Jewish

community brings too much attention upon itself. Silence is the best means for

defeating racism. Jews should try to assimilate into their society. The tendency for

Jews to live a separate existence, apart from their countrymen, attracts attention,

resentment and racism. To combat antisemitism, Jews need merely integrate into

the larger culture of their community. You view with great discomfort the attention

given in recent years to the immigration of Soviet Jews to Israel as well as the past

operations of Ethiopian Immigrants. In your opinion these examples threaten the

existence of Jews in each country.

The Religious Party

Your party consists of ultra orthodox Jews. You believe that racism and persecution

are the means by which G-d warns Jews to follow His commandments. Jews have

brought upon themselves antisemitism by neglecting their religious commitments

and by being distracted from their studies of Torah. Your party believes that fighting

racism can only be accomplished on an existential level. Following the

commandments is the only means to stem the tide of growing racism in your

country.

Jewish Action Party



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Antisemitism, you believe, can only be combated by action. Jews must organize,

campaign, fight antisemitism wherever and whenever it occurs. Our history has

shown us that if we Jews do not fight for themselves, nobody else will fight on our

behalf. You believe that your Jewish community must organise itself and prepare a

militant campaign. Demonstrations must be planned, leaflets produced and fascism

defeated. Never again shall Jews be led to the slaughter. Never again shall

antisemitism triumph. Activism is the only way to stem the growth.

The Israeli Emmigrants Movement

You are the first generation of Israelis to come to Europe seeking better life

conditions. You refuse to be involved in most communal activities. You see the

racism and antisemitism around you, but find it difficult to believe the alarmists in

Israel who would like to convince you that another Holocaust awaits. Anyway, you

are only in Europe for a few years to make enough money to return home. Should

the worst come to the worst, you will always be able to go back to Israel.

The Next Generation

This party is made up of the daughters and sons of Holocaust survivors. You have

learnt directly from your parents what can result from antisemitism. You believe that

racism must be fought, but in a way that dignifies those who perished in the

Holocaust. Education must be considered the main tool in fighting prejudice, so you

believe that your community has to organize an educational campaign. You are

opposed to those who wish to remain silent in the face of growing antisemitism. You

see the controversary around ‘foreigners’ as a trend that must be opposed.

The Universalist Party

The universalists believe that the problem of antisemitism is a part of a wider

problem: namely the growth of racism in Europe. You believe that the only way to

counter antisemitism is to organise an educational campaign against racism.

Antisemitism is not just a Jewish problem, but a symptom of a larger malaise caused

by nationalism and religion. Both ideologies cause artificial separation and hatred. It

is only by campaigning against racism, nationalism and religion, that antisemitism

can be defeated Racism should be seen as part of a worldwide struggle for human

rights.



70

A ANNTTIISSEEMMIITTIISSMM OONN CC A AMMPPUUSS

WWHH A ATT DDOO Y Y OOUU DDOO??

DO In general

• Notify Campus authorities

• Notify Jewish community leadership/security organisation

• Notify Jewish student Union

• NOT attempt a personal confrontation

Antisemitic mail or e-mail

• Keep copies of all mail received. Do not destroy it. It is evidence

• Contact the police

• Do not handle mail too much. You may be destroying evidence

• Also keep envelopes

• In the case of e-mail it can sometimes be traced. If it has been received through

the university network ask university authorities to try and trace it. Most

universities forbid the improper use of the network and will ban people who send

Antisemitic mail

Antisemitic comments from people in authority e.g. university lecturers

• Keep a record of what was said. Write down the exact words.

• Write official letters of complaint to the relevant department head.

• Be specific in your complaint.

• Keep copies of all correspondence

• Seek help from your student union. It is their job to represent you against

discrimination.

• If the comment is genuinely Antisemitic and the department are unwilling to take

action you can use the power of public pressure through the media (student

newspaper for example). You are advised to do this only in coordination with

your national Jewish student leadership



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Vandalism

• Contact the police immediately

• DO NOT touch anything until the police arrive. Do not wipe out offensive slogans

until they have been recorded

• Take photographs.

• Apply for additional funding (from union or Jewish community) for security

equipment and cameras.

Threatening or abusive phone calls

• Make a precise record of the call. Write down exactly what was said and the

exact time of the call. If you receive regular calls keep a diary recording eachone. You might also try to record the call.

• If a message is left on an answer phone save the tape.

• Contact the police. Relay the nature of the threat to them. Ask for increased

security at sites/events if you feel it is needed

• If the message is not merely abusive but threatening try to get as much

information from the caller and specific details on the nature of the threat. Keep

talking to get more information. People might unintentionally give things away.

• Contact the phone company. Offensive calls are against the law and the phone

company will probably have a department to deal with these complaints. They

will advise you and may be able to trace calls.

Antisemitic violence

• Report violence to the police immediately!

Educational Response

Students on campus may feel scared or upset because of such incidents. There are a

few things you can do to help people understand what is happening. Even a student

who is not personally attacked may feel victimised. Victims need to feel like they

have control.

• Hold a meeting for people to discuss how they feel about the situation. Get a

victim counsellor to facilitate the meeting

•

Invite campus authorities/Jewish security authorities/police to talk about securitymeasures that are being taken



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• Take proactive measures. A poster campaign or a petition that alerts non-Jewish

members on campus to the problem. Perhaps a peaceful demonstration against

Antisemitism

• Respond educationally. If mezuzahs were destroyed run an activity on the

importance of the mezuzah and a fundraising campaign to buy more. Don’t react

like victims. Take pride in your identity and run positive, Jewish affirming

activities.



Bibliography

“How Bad is It?” Time Magazine, June 17 2002

“Target: Jews” The Jerusalem Report, May 6 2002

“The Canary in Europe’s Mine” The Boston Report, April 28 2002

SICSA Report: Newsletter of the Vidal Sassoon International Center for the Study of

Antisemitism (Summer 1989)

Gary M Grobman: Modern Anti- Semitism – The Holocaust: A Guide for Teachers

Gary M Grobman:, Classical and Christian Anti Semitism – The Holocaust: A Guide for

Teachers

A simulation Game adapted from Current Events and Response by Neil Lazarus,

Barbara Weill and Esther Carriente

Websites

www.virtualjerusalem.com

www.adl.org

www.religioustolerance.org

antisemitism handbook

Documents