One of the more irritating questions being asked today, as it has been asked for years, is: When does criticism of Israel become antisemitism?
For many of us, this is a question barely deserving of any answer other than: “If you have to ask, you’ll never know.” If you can look upon the masses of frenzied maniacs in the streets and on campus with their shrieking calls for genocide and not understand that they are crossing some kind of line, then you are more or less beyond saving.
Nonetheless, there are times when the question is asked out of simple ignorance. Non-Jews are often genuinely perplexed by the issues of Israel and antisemitism, and there is at least the vague possibility that they are willing to be educated.
I am probably not the person who should undertake this education, given that my opinion on the matter is something of an outlier. I believe that at a time when Jews are being targeted and literally murdered by people who hate Israel, there is no possible way that criticism of Israel is not subjectively or objectively antisemitic. Whether well-intended or utterly scurrilous, such criticism must feed the beast.
I realize that most people—and most Jews—disagree with me. Nonetheless, I think that, for them, the question of when criticism becomes antisemitism is not as difficult to answer as it might seem.
This simple litmus test is, ironically, what set me on the path towards Zionism and Israel. In my youth, I was a conformist who adopted the anti-Israel progressive ideology of my surrounding environment to the point that friends accused me of self-hatred (they were right). It was only when the Second Intifada broke out in 2000 that I realized—to my shock and great confusion—that those I considered allies were perfectly fine with killing Jews, and I knew this because they said so. I left the progressive world and never looked back.
This is not just a question of whether someone openly supports killing Jews, however. After all, if they do, there is no question as to their antisemitism. Hence our rage and dismay when shouts of “death to Israel” on university grounds are dismissed as, at worst, overheated rhetoric.
Still, antisemites are not always so forthright. For example, many people will engage in some preliminary throat-clearing by saying things like: “Yes, Oct. 7 was terrible” or “Of course, Israel has a right to defend itself” before they launch into the rant that follows their inevitable “but … ”
What the rant usually amounts to—behind the crocodile tears over civilian casualties, settler-colonialism and other clichés—is a fairly simple if unspoken assertion: When faced with the murder of its citizens, Israel should do absolutely nothing. Moreover, anything Israel does do is by definition a crime.
Despite the fact that the people who make this argument generally consider themselves to be little less than saints, one can only make such an argument by relying on a singular and singularly monstrous principle: Jewish lives are worthless.
That is, the saints are arguing that Jews and the state they created to protect them should forgo all human instinct, morality, dignity and common sense, and just sit there and let themselves be murdered. No one who sees any value whatsoever in the life of a Jew—or, one suspects, any life at all—could possibly believe such a thing, let alone say it out loud. For those who do believe it, “antisemite” is the only viable description.
Sadly, we see saints everywhere these days. They are not just on the campuses or in the classrooms. They are at the United Nations, the International Court of Justice and the International Criminal Court. They have infiltrated innumerable governments around the world, including that of the United States. They are activists and diplomats and journalists. They are professors and philosophers. And they are, sometimes, our friends and neighbors. They profess to a humanistic worship of all life, especially human life, and yet … they are perfectly OK with killing Jews.
Naturally, many of the saints are only dimly aware of their mortal sin. If confronted, they will never admit to it and, quite often, fly into paroxysms of rage at the prospect. Nonetheless, it is not difficult to discern who they are behind the mask of sanctity.
To uncover their true face, we need only demand something rather obvious but also rather radical: actual revulsion, actual horror at the murder of Jews. We must see them repelled by the very thought that it could happen, all over again, in this generation like all the others.
If someone criticizes Israel but still displays such revulsion and horror, then we can at least tentatively assume they are not antisemitic. At the very least, we can grant them the benefit of the doubt. Where we go from there, of course, is what will ultimately decide who is the saint and who is not.
{Reposted from JNS}
