After a foreword by David Harris, Rosenfeld starts off his essay with this, much of it quoting Rabbi Jonathan Sacks:
“German fascism came and went. Soviet Communism came and
went. Anti-Semitism came and stayed.”1 Rabbi Jonathan Sacks, the
chief rabbi of the United Kingdom, offered these discerning words
in response to a speech by Mahmoud Ahmadinejad, in which the president of Iran denounced Israel as “a disgraceful blot” that
should be “wiped off the map.” A few days after this incendiary declaration,
the Iranian leader followed up with more of the same, dismissing
the Nazi Holocaust as a “myth” or “fairy tale.”2 Shocked by
such unabashed outpouring of anti-Jewish venom and by numerous parallels to it, Rabbi Sacks confessed that the reemergence of anti-
Semitism “is one of the most frightening phenomena in [my] lifetime–
because it’s happened after sixty years of Holocaust education,
anti-racist legislation, and interfaith dialogue.”
In light of this disturbing trend, this paper will reflect upon two
questions: (1) What, if anything, is new about the “new” anti-Semitism?
(2) In what ways might Jews themselves, especially so-called
“progressive” Jews, be contributing to the intellectual and political
climate that helps to foster such hostility, especially in its anti-Zionist
forms?3 Before proceeding to examine these issues, though, it
will be helpful to review some of the developments that give rise to
them in the first place.
Anti-Semitism began in the Twentieth Century? That is what this segment is implying. It didn't arrive with Hitler and Stalin, so why should we be "shocked" that is has remained. Racism is ancient and endemic. Why imply that it's not? He's shocked that Holocaust denial exists. Dude, it didn't start in Iran. Denial began
during the Holocaust, has been popularized by Americans and Europeans, and has never left us. Ever heard of
David Irving? If the Rabbi is concerned that myths and urban legends are too easily propagated and believed, he should look to religious thinking in general as one of the leading causes of mass delusion.
The paragraph then devolves into pure, Orwellian nonsense. Examine this sentence again:
In what ways might Jews themselves, especially so-called
“progressive” Jews, be contributing to the intellectual and political
climate that helps to foster such hostility, especially in its anti-Zionist
forms?
Be careful how you think! If you express yourself honestly, you may be encouraging the anti-Semites! The Israeli State must be allowed to do whatever it pleases, even engage in rogue behavior, without criticism! You'll be contributing to the climate if you do! Additionally, it implies, without any justification, that there are 'anti-Zionist' forms of anti-Semitism. Case closed, question sent begging. I reject any equation of anti-Semitism (racism) and anti-Zionism (political). Religion has always been insulated from criticism. It should not be, but that's the reality. Politics and policy, for
healthy democracy, must never be insulated from criticism. The defense of your politics or policies on religious grounds is a strong sign of a dysfunctional state. Racists may engage in, or employ, anti-Zionism, but they are distinct things.
The next section seeks to emphasize the popularity of anti-Semitic literature in the Muslim world. I uses Hitler's
Mein Kampf and
The Protocols of the Elders of Zion. Again, there is no evidence presented that this popularity of these works represents a 'new' anti-Semitism or a continuation of traditional Middle Eastern anti-Semitism. Both works are certainly deplorable, racist trash, but BOTH originated in Europe, one in the Nineteenth and one in the Twentieth century. So the trend that I see is (possibly) an increase in the popularity in the Middle East of old, European anti-Semetic works. Nothing new here.
The article then returns to Europe, where it claims that anti-Semitism is also on the rise. It cites some very limited statistics to bolster its case that there's a rising global tide of anti-Semitism:
In 2004, some 532 anti-Semitic incidents were recorded in Great Britain alone, including 83 physical assaults against individual Jews—a rise of 42 percent from the previous year. In 2005, the overall number of incidents declined somewhat, but authorities nevertheless recorded 82 violent assaults against Jews.
The rise from 2004 and steady rate in 2005, a three-point sample, do not imply a trend or pattern by any means. The source of these statistics is a very short article on '
Y-Net News', a Jewish news Web site. They were collected by an organization called '
Community Security Trust', a British group concerned with anti-Semitism. Apparently, most of their statistics are the result of citizen reports directly to the group. Even if their methodology is sound, and not skewed by partisanship, the limited extent of the statistics provides absolutely no basis for the dire hysteria expressed in Rosenfeld's article.
The next section attempts to describe what is different with the 'New anti-Semitism'. It begins:
What does all this anti-Jewish hostility tell us? Despite the huge scandal of the Holocaust, which most Jews probably thought would prevent public manifestations of anti-Semitism from ever appearing again, the genie is once more out of the bottle.
The genie was never in the bottle. Anti-semitic incidents have never stopped. Did most Jews think the Holocaust would put an end to public anti-Semitism? On what is this ridiculous statement based? I would have thought that the Holocaust would leave most Jews quite cynical, and rightly so.
The next paragraphs posit that anti-Semitism has been given a boost by the Internet (along with every other idea and philosophy, good or bad. Next!) and that the rhetoric has 'evolved' with modern parallels of blood-libel myths (so what?).
But the following paragraph is the crux of the article:
Four, and most prominently, some of the most impassioned charges leveled against the Jews today involve vicious accusations against the Jewish state. Anti-Zionism, in fact, is the form that much of today’s anti-Semitism takes, so much so that some now see earlier attempts to rid the world of Jews finding a parallel in present-day desires to get rid of the Jewish state.
It feels as if the bulk of the article is smokescreen verbiage to obscure the real point of the article: anti-Zionism is anti-Semitism. There are several fallacies in these two sentences.
It assumes equivalence between anti-Zionism is anti-Semitism.
It accuses critics of Israel of attacking Jews.
It portrays anti-Zionism as a desire to eliminate the State of Israel.
It portrays simple criticism of Israel's policies with anti-Zionism.
The following section addresses the difference between criticizing Israel's policies and criticizing its 'essence'. I assume by essence, he means 'Israel's right to exist as a state'. He proceeds to describe Jews who, he feels, are proponents of this view. First up is Jacqueline Rose.
Rose typifies one of the most distressing features of the new anti-Semitism—namely, the participation of Jews alongside it, especially
in its anti-Zionist expression. Her book is a disturbingly revealing
example of this tendency. More an indictment than an examination
of its subject, The Question of Zion, dedicated “to the memory of
Edward Said,” is fashioned as a companion piece to Said’s The Question
of Palestine. Rose is intrigued by Zionism, but claims to be
“appalled” by what she sees as its encouragement of gross wrongdoings.
As if it were foreordained from the start, “violence,” she writes,
“would be the destiny of the Jewish state” (p. 124). Moreover, the
“cruel powers” of this state have not only brought “injustice” to the
Palestinians, but have subverted “the moral mission of Israel”(p.
133), put at risk the Jewish nation’s own “safety and sanity” (p. 85),
and right now are even “endangering the safety of Diaspora Jewry”
by helping to provoke a new anti-Semitism (p. xviii). In sum, Israel
on its present course “is bad for the Jewish people” (p. 154) and also
bad for just about everyone else.
Did you see anything in that paragraph of quotes that called for an end to Israel or punishment of Israeli Jews. The way I see it, she's saying that fundamentalist Zionism would bequeath to Israel a legacy of violence. She says that wrongdoings by Israel would fuel anti-Semitism and endanger Jews around the world. This sounds very similar to the argument being advanced by Rosenfeld. Whereas she believes anti-Semitism would be boosted by the misbehavior of Israel, he thinks anti-Semitism would be boosted by
Jewish criticism of that (perceived) misbehavior. Who is making a more rational argument?
The article then devolves into a partisan who's-who of Jewish history and Palestinian/Israeli tit-for-tat bullshit. I will not venture an opinion on this arcanery; it's possible that Rose is ill-informed, or is even a whacko. But Rosenfeld gave his best shot at proving, with her own quotes, that Rose is anti-Semitic, and fails miserably. And this is the 'anti-Semitic Jew' that so horrifies him.
He then quotes a Jewish Canadian philosophy professor, Michael Neumann. Neumann is apparently outraged by Israel's treatment of the Palestinians and considers Israel's actions genocidal. Many of the quoted remarks seem extreme, and Neumann definitely has some issues. So Rosenfeld may have found the Jewish Ward Churchill. But do these people exert any real influence on the outside world? Mr. Neumann has works available opn the Web; here's an excerpt of one from '
CounterPunch', a left-leaning news and opinion site:
Well, let's be good sports. Let's try defining antisemitism as broadly as any supporter of Israel would ever want: antisemitism can be hatred of the Jewish race, or culture, or religion, or hatred of Zionism. Hatred, or dislike, or opposition, or slight unfriendliness.
But supporters of Israel won't find this game as much fun as they expect. Inflating the meaning of 'antisemitism' to include anything politically damaging to Israel is a double-edged sword. It may be handy for smiting your enemies, but the problem is that definitional inflation, like any inflation, cheapens the currency. The more things get to count as antisemitic, the less awful antisemitism is going to sound. This happens because, while no one can stop you from inflating definitions, you still don't control the facts. In particular, no definition of 'antisemitism' is going to eradicate the substantially pro-Palestinian version of the facts which I espouse, as do most people in Europe, a great many Israelis, and a growing number of North Americans.
What difference does that make? Suppose, for example, an Israeli rightist says that the settlements represent the pursuit of aspirations fundamental to the Jewish people, and to oppose the settlements is antisemitism. We might have to accept this claim; certainly it is difficult to refute. But we also cannot abandon the well-founded belief that the settlements strangle the Palestinian people and extinguish any hope of peace. So definitional acrobatics are all for nothing: we can only say, screw the fundamental aspirations of the Jewish people; the settlements are wrong. We must add that, since we are obliged to oppose the settlements, we are obliged to be antisemitic. Through definitional inflation, some form of 'antisemitism' has become morally obligatory.
Why, do I detect quote-mining on the part of Mr. Rosenfeld? When saying, "some form of 'antisemitism' has become morally obligatory," you can see that Neumann is playing games with the definition of anti-Semitism. That's certainly not the impression you get from Rosenfeld's description. If Neumann's so bad, and so wrong, why must Rosenfeld play games like this to discredit him?
Rosenfeld himself knows that there have always been critics of Israel:
Opposition to political Zionism is not a new development within Jewish thinking, of course, and, especially in the prestate period, was even a pronounced tendency within certain political, religious, and intellectual circles.
Why, therefore, does modern opposition to Israel's existence comprise a 'New anti-Semitism'? Sounds like more of the same to me.
Next into the stew-pot is historian Tony Judt:
“The time has come to think the unthinkable,” he writes, and that
is to replace the Jewish state with “a single, integrated, binational
state of Jews and Arabs.”14
Far from being new, this is an old idea and, by now, a properly
discredited and discarded one; everyone knows that such an entity,
were it ever to come into being, would before long be an Arab-dominated
state in which a residual Jewish presence would, at best, be a tolerated minority. In promoting such an obsolescent scheme, which would spell an end to a territorially-based Jewish national existence, Judt, as Benjamin Balint persuasively argues, unwittinglyaligns himself with older forms of Christian opposition to Jewish
particularism: “Israel is merely the new ground upon which the old
battle over Jewish distinctiveness is being waged.”15 Nevertheless,
Judt has his followers, and talk of dissolving the Jewish state and
replacing it with a binational state is once again in the air in certain
intellectual circles.
Here, Rosenfeld just plain disagrees with the guy, so he must be an ant-Semite, right? Note, also, the racist insinuation that 'naive Jews would be instantly made into an underclass if Arabs got any power in Israel'.
This post is already way too long, so I'll continue it in another.