Why Antisemitism?
At the outset let us dispel the myth that the recent surge of antisemitism is solely because of Israel’s response to Hamas’ October 7th atrocities that it inflicted upon Israel’s civilian population. Granted, there is a surge, but Israel’s justified response to Hamas’ invasion and barbaric acts of terrorism, served as a convenient pretext for the anti-Semites to appear from under a penumbra of hatred.
Antisemitism is the world’s oldest form of bigotry. It dates back more than three millennia; it has ebbed and flowed like the tide. But its polluted waters did not just recently wash up upon our shores, the flotsam and jetsam of hatred often rise to the surface in the wake of society’s problems. History attests to the fact that there are as many excuses for antisemitism as there are anti-Semites.
However, the blame for antisemitism does not fall upon the Jews; the responsibility for fostering it lies squarely upon the shoulders of the anti-Semites. One of the reasons Jews have garnered so much hatred from the lofty perches of despots and tyrants, down to the streets and alleyways of ordinary people, is because Jewish ideological values elevate the person above both governmental diktat and an individual’s unfettered animal instincts. Judaism is a societal paradigm which frustrates the ability of authorities to control people through indoctrination, intimidation, and coercion. In its stead, Judaism delivered a guidebook on how to arouse our kindest impulses and reign in our worst instincts. But there are other reasons for antipathy toward Jews.
Throughout history, it was customary for conquered people to adopt the religion of the conqueror. It was not unusual for an emperor, king, or monarch to beneficently permit the vanquished nation to continue practicing its religion if it also adopted the victor’s religion as well. However, Judaism did not follow that widespread practice of religion-sharing. Historically, and to this day, normative Judaism was and is uncompromising in its theology. It does not include within its canon of religious literature, excerpts of the New Testament or the Koran. Nor does it share the doctrinal beliefs and rituals of a country with an established official national religion, as in the case of England, France, and a host of others. And finally, Jews does not adopt the religious rituals and practices of its majority population, except for those tribal members who seek acceptance to the point that they have totally assimilated.
On the other hand, Christianity and Islam do include many of the lessons and stories found in the Tanach (Torah, Prophets, and Writings) and append or incorporate them in the New Testament and Koran. Because Judaism does not include the doctrines of those two Abrahamic faiths, one might incorrectly conclude that Judaism is not tolerant of other religions. But that belies the fact that unlike the practice of some denominations of Christianity and sects of Islam, Judaism respects the choices of adherents of other religions by not proselytizing their devotees or coercing adherence beneath the blade of a scimitar.
Long before the advent of Christianity and Islam, Jews introduced the Judaeo code of morality to the world, a canon that codifies the “do’s and don’ts” of society. Because Christianity adopted much of Judaism moral codes, the prevailing code of ethics practiced in the West bears the name of Judaeo-Christian code of ethics. It is the standard of ethical practices which guide one’s obligations we have to G-d and our fellow man, as well as the restraints we need to exercise to reign in our basest animal instincts.
In our so-called progressive-woke world of today, where rationality gives way to feelings, where responsibilities cave to entitlements, where restraints yield to unfettered cravings, where good is considered evil and evil is deemed good, the Jewish people still heed that “still, small voice” and share the moral legacy our ancient forebears received at Sinai and carried to the four corners of this orb, an act for which the world has never forgiven us.
