Is There a Solution to Antisemitism?

“Understanding the problem is half the solution.” This principle holds especially true when applied to antisemitism. Only a clear and accurate diagnosis can lead to an effective and lasting response. The implications of this insight are profound.

At present, antisemitism poses a clear and ongoing threat to Jews across the globe. It is not a marginal belief or an occasional outburst; rather, it is a persistent and deeply embedded force in the world. There are countless individuals who, through speech and action, actively seek the eradication of the Jewish people. Even more disturbingly, many more would openly celebrate such an outcome.

Many efforts to combat antisemitism often focus primarily on its symptoms—acts of prejudice, violence, or conspiracy theories—while neglecting the deeper spiritual, moral, and ideological foundations that cause and sustain it. Political advocacy, legal prosecution, public awareness campaigns, and even military deterrence all serve important roles, yet they are ultimately insufficient. These measures may expose and even restrain manifestations of hatred, but they rarely shift the beliefs that underlie it. Indeed, without deeper engagement, such interventions can sometimes backfire, deepening resentment and provoking backlash. Without confronting the root cause, there can be no lasting resolution.

Of the various explanations offered for the persistence and depth of antisemitism, one stands out for its clarity and explanatory power. As articulated by Rabbi Raphael Shore in his book Who is Afraid of the Big Bad Jew and in the film Tragic Awakening, co-produced with Rabbi Shalom Schwartz and the Aseret Movement, “Antisemitism arises not merely from hatred but from opposition to the unique role of the Jewish people.” In this view, antisemitism is not simply another form of bigotry; it is a rejection of the Jewish mission—to be God’s chosen people and the bearers of a universal moral calling.

This mission, rooted in the prophetic charge to be “a light unto the nations” (Isaiah 42:6, 49:6), is grounded in the values of the Ten Commandments (Aseret HaDibrot) and elaborated throughout the Torah. It calls for:

● Objective morality over relativism

● Responsibility over entitlement

● Justice over the pursuit of power

● Truth over propaganda

● The sanctity of life over the glorification of death

● Monotheism over idolatry in all its forms

These values, and the Jewish people’s historical role in upholding them, are what make Jews a perennial target.

Why This Understanding Matters

Understanding antisemitism as a reaction to the Jewish mission transforms our perception of the threat, reshapes how we respond to it, and crucially, offers a path toward a genuine solution.

The absurdity of many antisemitic accusations—such as the claim that Jews are engaged in genocide—reveals a detachment from empirical reality so complete that it defies rational explanation. The widespread acceptance of such falsehoods cannot be fully accounted for by political, social, or psychological theories alone. Rather, antisemitism must be recognized as a moral and spiritual phenomenon—irrational, persistent, and virulent, in a way that suggests a metaphysical dimension. Only a phenomenon of this nature could provoke such sustained intensity and global reach.

The spiritual nature of antisemitism also explains the extreme lengths to which antisemites are willing to go. Hitler’s goal, as he stated, was not merely military or political, but existential: to eliminate the Jewish conscience from the world. Islamist extremists are willing to destroy themselves and their societies to extinguish the Jewish state, because it challenges their Islamic dominance worldview. When understood in these terms, the true danger of antisemitism becomes clear. The far left cannot bear a people who preach objective morality and personal responsibility. 

But so too does the path forward. 

The appropriate response is not retreat or concealment, but renewed moral confidence and collective pride. If Jews are hated for representing light, the answer is not to dim that light but to shine it more boldly, with unity and courage.

This is the beginning of the solution. In spiritual, moral, and ideological struggles, light defeats darkness. The only enduring response to antisemitism is for the Jewish people to fully embrace and embody their historic mission. As articulated in Exodus 19:6, this mission is to be a mamlechet kohanim v’goy kadosh—a kingdom of priests and a holy nation. The more fully this mission is realized, the more it will dispel the darkness from which antisemitism draws its strength.  

A Spiritual Problem Demands a Spiritual Solution

If antisemitism is a spiritual phenomenon, then its only lasting solution must be spiritual as well.  That solution is Teshuva—a return, a realignment with the covenantal mission given at Sinai.  Though often associated with individual repentance, especially during Yom Kippur, the Teshuva required here is national in scope. It calls upon the Jewish people, collectively, to renew their commitment to God and their sacred responsibilities.

History offers precedent for such a transformation. The story of Purim, for example, illustrates how a nation once targeted for destruction can experience a radical reversal when it unites, reclaims its identity, and acts with courage and faith.

This national Teshuva begins with individuals realigning themselves with their moral and spiritual purpose, but it cannot end there. Only when a critical mass of Jewish leaders and the collective reclaim their role as a holy nation can the full light of the Jewish mission shine again. As this light grows, antisemitism will weaken and ultimately dissolve, giving way to global recognition of God and the Jewish people’s true nature and purpose.

Conclusion

Recognizing antisemitism as a spiritual resistance to the Jewish mission is, indeed, half the solution. The other half lies in our willingness to reclaim and live that mission: with clarity, purpose, and unity. Only by becoming who we are meant to be can we finally overcome the force that so persistently seeks to erase us.

Visit www.aseret.org to explore the Aseret vision and programs.

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This piece was co-authored by Rabbi Nitzan Bergman and Rabbi Shalom Schwartz.

Rabbi Shalom Schwartz is the founder and leader of The Aseret Movement, which aims to establish the core values of the Ten Commandments as a central pillar of Israeli national identity and unifying force for Jews everywhere. He initiated and serves as executive producer of Tragic Awakening: A New Look at the Oldest Hatred, a film in collaboration with Raphael Shore and Wayne Kopping. The film is a response to the wake-up call of October 7 for Israel, the Jewish People, and all of humanity. Rabbi Schwartz lives in Jerusalem with his beloved wife Debbie, where they await the return home of the entire family of the Jewish people.