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Template:Discrimination2

Antisemitism (alternatively spelled anti-semitism or anti-Semitism) is discrimination, hostility or prejudice directed at Jewish persons as a religious, racial, or ethnic group. Instances of antisemitism range from individual hatred to institutionalized, violent persecution. Extreme instances of persecution include the Spanish Inquisition, eviction from Spain, various pogroms, and the most infamous, Adolf Hitler's Holocaust.

Antisemitism can be broadly categorized into three forms:

• Religious antisemitism, also known as anti-Judaism, focuses on the practice of Judaism itself. Discrimination against Jews has been commonplace in Christian and Muslim lands. Sometimes this discrimination is similar to that suffered by "infidels" in general. At other times, Jews have been singled out for discrimination. Both Christianity and Islam seek converts, and Jews that converted (or pretended to, see Marranos) could escape at least some religious persecution.
• Racial antisemitism. Racial antisemitism is the concept that the Jews are a distinct and inferior race. In the late 19th and early 20th centuries, it gained mainsteam acceptance as part of the eugenics movement, which categorized non-whites as inferior. It more specifically claims the so-called Nordic Europeans as superior. Racial antisemites emphasize the Jews' "alien" extra-European origins. (See the numerous anthropological theories on if the Jews possessed any Arabic-Armenoid, African-Nubian or Asian-Turkic ancestries.) Today, racial antisemitism has lost general credibility and appears most often among Neo-Nazi and white supremacist movements.
• New antisemitism is the concept of a new form of 21st century antisemitism coming simultaneously from the left, the far right, and radical Islam, which tends to focus on opposition to Zionism and a Jewish homeland in the State of Israel, and which may deploy traditional antisemitism motifs. The concept has been criticized for what some authors see as a confusion of antisemitism and anti-Zionism.

Some controversy has recently aroused over the characterization of certain actions as antisemitic with some believing that the legitimate critisism of Israel is being equated with antisemitism.

Etymology and usage

The term Semite refers broadly to speakers of a language group which includes both Arabs and Jews. However, the term antisemitism is specifically used in reference to attitudes held towards Jews. The word antisemitic (antisemitisch in German) was probably first used in 1860 by the Austrian Jewish scholar Moritz Steinschneider in the phrase "antisemitic prejudices" (Template:Lang-de). Steinschneider used this phrase to characterize Ernest Renan's ideas about how "Semitic races" were inferior to "Aryan races." These pseudo-scientific theories concerning race, civilization, and "progress" had become quite widespread in Europe in the second half of the 19th century, especially as Prussian nationalistic historian Heinrich von Treitschke did much to promote this form of racism. In Treitschke's writings Semitic was synonymous with Jewish, in contrast to its usage by Renan and others.

German political agitator Wilhelm Marr coined the related German word Antisemitismus in his book "The Way to Victory of Germanicism over Judaism" in 1879. Marr used the phrase to mean hatred of Jews or Judenhass, and he used the new word antisemitism to make hatred of the Jews seem rational and sanctioned by scientific knowledge. Marr's book became very popular, and in the same year he founded the "League of Antisemites" ("Antisemiten-Liga"), the first German organization committed specifically to combatting the alleged threat to Germany posed by the Jews, and advocating their forced removal from the country.

So far as can be ascertained, the word was first widely printed in 1881, when Marr published "Zwanglose Antisemitische Hefte," and Wilhelm Scherer used the term "Antisemiten" in the January issue of "Neue Freie Presse". The related word semitism was coined around 1885. See also the coinage of the term "Palestinian" by Germans to refer to ethnic Jews, as distinct from the religion of Judaism.

Despite the use of the prefix "anti," the terms Semitic and anti-Semitic are not directly opposed to each other (unlike similar-seeming terms such as anti-American or anti-Hellenic). To avoid the confusion of the misnomer, many scholars on the subject (such as Emil Fackenheim) now favor the unhyphenated antisemitism in order to emphasize that the word should be read as a single unified term, not as a meaningful root word-prefix combination.

The term antisemitism has historically referred to prejudice towards Jews alone, and this was the only use of the word for more than a century. It does not traditionally refer to prejudice toward other people who speak Semitic languages (e.g. Arabs or Assyrians). Bernard Lewis, Professor of Near Eastern Studies Emeritus at Princeton University, says that "Antisemitism has never anywhere been concerned with anyone but Jews." Yehuda Bauer also articulated this view in his writings and lectures: (the term) "Antisemitism, especially in its hyphenated spelling, is inane nonsense, because there is no Semitism that you can be anti to." A similar point is made by Professor Shmuel Almog, of the Institute of Contemporary Jewry at the Hebrew University of Jerusalem, who writes " 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." "

In recent decades some groups have argued that the term should be extended to include prejudice against Arabs or Anti-Arabism, in the context of answering accusations of Arab antisemitism; further, some, including the Islamic Association of Palestine, have argued that this implies that Arabs cannot, by definition, be antisemitic. The argument runs that since the Semitic language family includes Arabic, Hebrew and Aramaic languages and the historical term "Semite" refers to all those who consider themselves descendants of the Biblical Shem, "anti-Semitism" should be likewise inclusive. However, this usage is not generally accepted.

Definitions of the term

Though the general definition of antisemitism is hostility or prejudice towards Jews, a number of authorities have developed more formal definitions. Holocaust scholar and City University of New York professor Helen Fein's definition has been particularly influential. She defines antisemitism as "a persisting latent structure of hostile beliefs towards Jews as a collective manifested in individuals as attitudes, and in culture as myth, ideology, folklore and imagery, and in actions – social or legal discrimination, political mobilisation against the Jews, and collective or state violence – which results in and/or is designed to distance, displace, or destroy Jews as Jews."

Professor Dietz Bering of the University of Cologne further expanded on Professor Fein's definition by describing the structure of antisemitic beliefs. To antisemites, "Jews are not only partially but totally bad by nature, that is, their bad traits are incorrigible. Because of this bad nature: (1) Jews have to be seen not as individuals but as a collective. (2) Jews remain essentially alien in the surrounding societies. (3) Jews bring disaster on their 'host societies' or on the whole world, they are doing it secretly, therefore the antisemites feel obliged to unmask the conspiratorial, bad Jewish character."

Bernard Lewis defines antisemitism as a special case of prejudice, hatred, or persecution directed against people who are in some way different from the rest. According to Lewis, antisemitism is marked by two distinct features: Jews are judged according to a standard different from that applied to others, and they are accused of "cosmic evil." Thus, "it is perfectly possible to hate and even to persecute Jews without necessarily being anti-Semitic" unless this hatred or persecution displays one of the two features specific to antisemitism.

There have been a number of efforts by international and governmental bodies to define antisemitism formally. The United States Department of State defines antisemitism in its 2005 Report on Global Anti-Semitism as "hatred toward Jews — individually and as a group — that can be attributed to the Jewish religion and/or ethnicity."

In 2005, the European Monitoring Centre on Racism and Xenophobia (EUMC), a body of the European Union, developed a more detailed discussion: "Antisemitism is a certain perception of Jews, which may be expressed as hatred toward Jews. Rhetorical and physical manifestations of antisemitism are directed toward Jewish or non-Jewish individuals and/or their property, toward Jewish community institutions and religious facilities. In addition, such manifestations could also target the state of Israel, conceived as a Jewish collectivity. Antisemitism frequently charges Jews with conspiring to harm humanity, and it is often used to blame Jews for 'why things go wrong'."

The EUMC then listed "contemporary examples of antisemitism in public life, the media, schools, the workplace, and in the religious sphere." These included: "Making mendacious, dehumanizing, demonizing, or stereotypical allegations about Jews; accusing Jews as a people of being responsible for real or imagined wrongdoing committed by a single Jewish person or group; denying the Holocaust; and accusing Jewish citizens of being more loyal to Israel, or to the alleged priorities of Jews worldwide, than to the interests of their own nations. The EUMC also discussed ways in which attacking Israel could be antisemitic, depending on the context, while clarifying that "criticism of Israel similar to that leveled against any other country cannot be regarded as antisemitic." (see anti-Zionism below).

Emotionality of the term

Before the extent of the Nazi genocide became widely known and the term "antisemitism" acquired emotional connotations, it was not uncommon for a person to self-identify as an antisemite. In 1879 Wilhelm Marr founded the Antisemiten-Liga. In 1895 A. C. Cuza organized the Alliance Anti-semitique Universelle in Bucharest. In the aftermath of Kristallnacht, Goebbels announced: "The German people is anti-Semitic. It has no desire to have its rights restricted or to be provoked in the future by parasites of the Jewish race."

History

Earliest antisemitism

The earliest occurrence of antisemitism has been the subject of debate among scholars. Professor Peter Schafer of the Freie University of Berlin has argued that antisemitism was first spread by "the Greek retelling of ancient Egyptian prejudices". In view of the anti-Jewish writings of the Egyptian priest Manetho, Schafer suggests that antisemitism may have emerged "in Egypt alone".

Father Edward H. Flannery, in The Anguish of the Jews: Twenty-Three Centuries of Antisemitism, traces what he calls the first clear examples of anti-Jewish sentiment, which he calls "antisemitism," to third century BCE Alexandria. Hecataetus of Abdera, a Greek historian, wrote that Moses "in remembrance of the exile of his people, instituted for them a misanthropic and inhospitable way of life." Manetho, an Egyptian priest and historian, wrote that the Jews were expelled Egyptian lepers who had been taught by Moses "not to adore the gods." The same themes appeared in the works of Chaeremon, Lysimachus, Poseidonius, Apollonius Molon, and in Apion and Tacitus, according to Flannery. Agatharchides of Cnidus wrote about the "ridiculous practises" of the Jews and of the "absurdity of their Law," making a mocking reference to how Ptolemy Lagus was able to invade Jerusalem in 320 BCE because its inhabitants were observing the Sabbath.

The hostility commonly faced by Jews in the Diaspora has been extensively described by John M. G. Barclay of the University of Durham. The ancient Jewish philosopher Philo of Alexandria described an attack on Jews in Alexandria in 38 CE in Flaccus, in which thousands of Jews died. In the analysis of Pieter W. Van Der Horst, the cause of the violence in Alexandria was that Jews had been portrayed as misanthropes. Gideon Bohak has argued that early animosity against Jews was not anti-Judaism unless it arose from attitudes held against Jews alone. Using this stricter definition, Bohak says that many Greeks had animosity toward any group they regarded as barbarians. There are other examples of ancient animosity towards Jews that are not considered by all to fall within the definition of antisemitism.

Following centuries

This section needs expansion. You can help by adding to itadding to it or making an edit request.

In the medieval and early modern periods, there was religious antisemitism, i.e. hostility to Jews as people of a different faith, in both the Christian and Islamic worlds.

In the nineteenth century racial antisemitism was defined for the first time, and the word "antisemitism" was coined.

Religious antisemitism

Jews have lived as a religious minority in Christian and Muslim lands since the Roman Empire became Christian. Christianity and Islam have both portrayed Jews as those who rejected God's truth. Christians and Muslims have, over the centuries, alternately lived in peace with Jews and persecuted them.

Antisemitism and the Christian world

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Anti-Judaism in the New Testament

The New Testament is a collection of religious books and letters written by various authors. These writings, together with the Old Testament are the foundation documents of the Christian faith. Most of this collection was written by the end of the first century. The majority of the New Testament was written by Jews who became followers of Jesus, and all but two books (Luke and Acts) are traditionally attributed to such Jewish followers. Nevertheless, there are a number of passages in the New Testament that some see as antisemitic, or have been used for antisemitic purposes, most notably:

Jesus speaking to a group of Pharisees: "I know that you are descendants of Abraham; yet you seek to kill me, because my word finds no place in you. I speak of what I have seen with my Father, and you do what you have heard from your father. They answered him, "Abraham is our father." Jesus said to them, "If you were Abraham's children, you would do what Abraham did. ... You are of your father the devil, and your will is to do your father's desires. He was a murderer from the beginning, and has nothing to do with the truth, because there is no truth in him. When he lies, he speaks according to his own nature, for he is a liar and the father of lies. But, because I tell the truth, you do not believe me. Which of you convicts me of sin? If I tell the truth, why do you not believe me? He who is of God hears the words of God; the reason why you do not hear them is you are not of God." (John 8:37–39, John 8:44–47)

Stephen speaking before a synagogue council just before his execution: "You stiff-necked people, uncircumcised in heart and ears, you always resist the Holy Spirit. As your fathers did, so do you. Which of the prophets did not your fathers persecute? And they killed those who announced beforehand the coming of the Righteous One, whom you have now betrayed and murdered, you who received the law as delivered by angels and did not keep it." (Acts 7:51–53, RSV)

"Behold, I will make those of the synagogue of Satan who say that they are Jews and are not, but lie — behold, I will make them come and bow down before your feet, and learn that I have loved you." (Revelation 3:9, RSV).

Some biblical scholars point out that Jesus and Stephen are presented as Jews speaking to other Jews, and that their use of broad accusation against Israel is borrowed from Moses and the later Jewish prophets (e.g. Deuteronomy 9:12–14; Deuteronomy 31:27–29; Deuteronomy 32:5, Deuteronomy 32:20–21; 2 Kings 17:13–14; Isiah 1:4Template:Bibleverse with invalid book; Deuteronomy 9:12–14Hosea q:12–149; Hosea 10:9). Jesus once calls his own disciple Peter 'Satan' (Mark 8:33). Other scholars hold that verses like these reflect the Jewish-Christian tensions that were emerging in the late first or early second century, and do not originate with Jesus.

Drawing from the Jewish prophet Jeremiah (Jeremiah 31:31–34), the New Testament taught that with the death of Jesus a new covenant was established which rendered obsolete and in many respects superseded the first covenant established by Moses (Hebrews 8:7–13; Luke 22:20). Observance of the earlier covenant traditionally characterizes Judaism. This New Testament teaching, and later variations to it, are part of what is called supersessionism. However, the early Jewish followers of Jesus continued to practice circumcision and observe dietary laws, which is why the failure to observe these laws by the first Gentile Christians became a matter of controversy and dispute some years after Jesus' death (Acts 11:3; Acts 15:1; Acts 16:3).

The New Testament holds that Jesus' (Jewish) disciple Judas Iscariot (Mark 14:43–46), the Roman governor Pontius Pilate along with Roman forces (John 19:11; Acts 4:27) and Jewish leaders and people of Jerusalem were (to varying degrees) responsible for the death of Jesus (Acts 13:27) Diaspora Jews are not blamed for events which were clearly outside their control.

After Jesus' death, the New Testament portrays the Jewish religious authorities in Jerusalem as hostile to Jesus' followers, and as occasionally using force against them. Stephen is executed by stoning (Acts 7:58). Before his conversion, Saul puts followers of Jesus in prison (Acts 8:3; Galatians 1:13–14; 1 Timothy 1:13). After his conversion, Saul is whipped at various times by Jewish authorities (2 Corinthians 11:24), and is accused by Jewish authorities before Roman courts (e.g., Acts 25:6–7). However, opposition from Gentiles is also cited repeatedly (2 Corinthians 11:26; Acts 16:19; Acts 19:23). More generally, there are widespread references in the New Testament to suffering experienced by Jesus' followers at the hands of others (Romans 8:35; 1 Corinthians 4:11; Galatians 3:4; 2 Thessalonians 1:5; Hebrews 10:32; 1 Peter 4:16; Revelation 20:4).

See Joseph Atwill's interview on the The Roots of Anti-Semitism

Early Christianity

A number of early and influential Church works — such as the dialogues of Justin Martyr, the homilies of John Chrysostom, and the testimonies of church father Cyprian — are strongly anti-Jewish.

During a discussion on the celebration of Easter during the First Council of Nicaea in AD 325, Roman emperor Constantine said,

...it appeared an unworthy thing that in the celebration of this most holy feast we should follow the practice of the Jews, who have impiously defiled their hands with enormous sin, and are, therefore, deservedly afflicted with blindness of soul. (...) Let us then have nothing in common with the detestable Jewish crowd; for we have received from our Saviour a different way.

Prejudice against Jews in the Roman Empire was formalized in 438, when the Code of Theodosius II established Roman Catholic Christianity as the only legal religion in the Roman Empire. The Justinian Code a century later stripped Jews of many of their rights, and Church councils throughout the sixth and seventh century, including the Council of Orleans, further enforced anti-Jewish provisions. These restrictions began as early as 305, when, in Elvira, (now Granada), a Spanish town in Andalusia, the first known laws of any church council against Jews appeared. Christian women were forbidden to marry Jews unless the Jew first converted to Catholicism. Jews were forbidden to extend hospitality to Catholics. Jews could not keep Catholic Christian concubines and were forbidden to bless the fields of Catholics. In 589, in Catholic Spain, the Third Council of Toledo ordered that children born of marriage between Jews and Catholic be baptized by force. By the Twelfth Council of Toledo (681) a policy of forced conversion of all Jews was initiated (Liber Judicum, II.2 as given in Roth). Thousands fled, and thousands of others converted to Roman Catholicism.

Antisemitism in Europe (Middle Ages)

Antisemitism was widespread in Europe during the Middle Ages. In those times, a main cause of prejudice against Jews in Europe was the religious one. Although not part of Roman Catholic dogma, many Christians, including members of the clergy, held the Jewish people collectively responsible for the death of Jesus, a practice originated by Melito of Sardis. Among socio-economic factors were restrictions by the authorities. Local rulers and church officials closed the doors for many professions to the Jews, pushing them into occupations considered socially inferior such as accounting, rent-collecting and moneylending, which was tolerated then as a "necessary evil".During the Black Death, Jews were accused as being the cause, and were often killed. There were expulsions of Jews from England, France, Germany, Portugal and Spain during the Middle Ages as a result of antisemitism.

Starting in the 12th century and continued up through the 19th century, there were Christians who believed that some (or all) Jews possessed magical powers. Some believed they had gained these magical powers by making a deal with the devil.

In Shakespeare's "Merchant of Venice," considered to be one of the greatest romantic comedies of all time, the villain Shylock was a Jewish moneylender. By the end of the play he is mocked on the streets after his daughter elopes with a Christian. Shylock, then, compulsorily converts to Christianity as a part of a deal gone wrong. This has raised profound implications regarding Shakespeare and anti-semitism.

During the Middle Ages, the story of Jephonias, the Jew who tried to overturn Mary's funeral bier, changed from his converting to Christianity into his simply having his hands cut off by an angel.

On many occasions, Jews were accused of a blood libel, the supposed drinking of blood of Christian children in mockery of the Christian Eucharist. Jews were subject to a wide range of legal restrictions throughout the Middle Ages, some of which lasted until the end of the 19th century. Jews were excluded from many trades, the occupations varying with place and time, and determined by the influence of various non-Jewish competing interests. Often Jews were barred from all occupations but money-lending and peddling, with even these at times forbidden.

Antisemitism in 19th and 20th century (Catholicism)

see also: Relations between Catholicism and Judaism

Throughout the 19th century and into the 20th, the Roman Catholic Church still incorporated strong antisemitic elements, despite increasing attempts to separate anti-Judaism, the opposition to the Jewish religion on religious grounds, and racial antisemitism. Pope Pius VII (1800-1823) had the walls of the Jewish Ghetto in Rome rebuilt after the Jews were released by Napoleon, and Jews were restricted to the Ghetto through the end of the papacy of Pope Pius IX (1846-1878), the last Pope to rule Rome. Additionally, official organizations such as the Jesuits banned candidates "who are descended from the Jewish race unless it is clear that their father, grandfather, and great-grandfather have belonged to the Catholic Church" until 1946. Brown University historian David Kertzer, working from the Vatican archive, has further argued in his book The Popes Against the Jews that in the 19th and 20th century the Roman Catholic Church adhered to a distinction between "good antisemitism" and "bad antisemitism". The "bad" kind promoted hatred of Jews because of their descent. This was considered un-Christian because the Christian message was intended for all of humanity regardless of ethnicity; anyone could become a Christian. The "good" kind criticized alleged Jewish conspiracies to control newspapers, banks, and other institutions, to care only about accumulation of wealth, etc. Many Catholic bishops wrote articles criticizing Jews on such grounds, and, when accused of promoting hatred of Jews, would remind people that they condemned the "bad" kind of antisemitism. Kertzer's work is not, therefore, without critics; scholar of Jewish-Christian relations Rabbi David G. Dalin, for example, criticized Kertzer in the Weekly Standard for using evidence selectively. The Second Vatican Council, the Nostra Aetate document, and the efforts of Pope John Paul II have helped reconcile Jews and Catholicism in recent decades, however. The controversial document Dabru Emet was issued by many American Jewish scholars in 2000 as a statement about Jewish-Christian relations. This document says,

"Nazism was not a Christian phenomenon. Without the long history of Christian anti-Judaism and Christian violence against Jews, Nazi ideology could not have taken hold nor could it have been carried out. Too many Christians participated in, or were sympathetic to, Nazi atrocities against Jews. Other Christians did not protest sufficiently against these atrocities. But Nazism itself was not an inevitable outcome of Christianity."

Passion plays

Passion plays, dramatic stagings representing the trial and death of Jesus, have historically been used in remembrance of Jesus' death during Lent. These plays historically blamed the Jews for the death of Jesus in a polemical fashion, depicting a crowd of Jewish people condemning Jesus to crucifixion and a Jewish leader assuming eternal collective guilt for the crowd for the murder of Jesus, which, The Boston Globe explains, "for centuries prompted vicious attacks — or pogroms — on Europe's Jewish communities". Time magazine in its article, The Problem With Passion, explains that "such passages (are) highly subject to interpretation". Although modern scholars interpret the "blood on our children" (Matthew 27:25) as "a specific group's oath of responsibility" some audiences have historically interpreted it as "an assumption of eternal, racial guilt". This last interpretation has often incited violence against Jews; according to the Anti-Defamation League, "Passion plays historically unleashed the torrents of hatred aimed at the Jews, who always were depicted as being in partnership with the devil and the reason for Jesus' death". The Christian Science Monitor, in its article, Capturing the Passion, explains that "historically, productions have reflected negative images of Jews and the long-time church teaching that the Jewish people were collectively responsible for Jesus' death. Violence against Jews as 'Christ-killers' often flared in their wake." Christianity Today in Why some Jews fear The Passion (of the Christ) observed that "Outbreaks of Christian antisemitism related to the Passion narrative have been...numerous and destructive." The Religion Newswriters Association observed that

"in Easter 2001, three incidents made national headlines and renewed their fears. One was a column by Paul Weyrich, a conservative Christian leader and head of the Free Congress Foundation, who argued that "Christ was crucified by the Jews." Another was sparked by comments from the NBA point guard and born-again Christian Charlie Ward, who said in an interview that Jews were persecuting Christians and that Jews "had his blood on their hands." Finally, the evangelical Christian comic strip artist Johnny Hart published a B.C. strip that showed a menorah disintegrating until it became a cross, with each panel featuring the last words of Jesus, including "Father, forgive them, for they know not what they do."

In 1988, the Bishops' Committee for Ecumenical and Inter religious Affairs of the United States Conference of Catholic Bishops published Criteria for the Evaluation of Dramatizations of the Passion, in order to ensure that Passion Plays adhere to the teaching of the Second Vatican Council and the Pontifical Biblical Commission as expressed in Nostra Aetate no. 4 (October 28, 1965). These criteria were summarized for the Archdiocese of Boston as:

• The overriding preoccupation of any dramatization of the Passion must be, in the words of Ellis Rivkin, not who killed Christ, but what killed Christ, namely, our sins.
• Those scripting a Passion play must use the best available biblical scholarship to elucidate the gospel texts which were not written to preserve historical facts so much as to proclaim the saving truth about Jesus.
• Harmonizing the four accounts of Jesus’ Passion — i.e. constructing a single story of the Passion by combining elements from the four gospel versions — risks violating the integrity of the texts, each of which offers a distinct theological interpretation of Jesus ’ death.
• Because of the nature of the gospels, the choice of what gospel passages to use in the making of a Passion play must be guided by the Church’s teaching that “the Jews should not be presented as rejected or accursed by God as if this followed from Sacred Scripture” (Nostra Aetate 4). The claim that a passage is “in the Bible” does not suffice to justify its inclusion.
• As ignorance of Judaism often leads to misinterpretation of events, the complexity of the Jewish world of Jesus must be carefully researched and correctly represented; e.g., it is important to know that the high priest was appointed by the Roman procurator.
• Crowd scenes must represent this rich diversity and reflect a range of responses to Jesus among the crowd as among their leaders.
• The Jewishness of Jesus and his followers must be taken seriously. They must be portrayed as Jews among Jews and not set apart by means of costuming or makeup.
• Stereotypes of Jews and Judaism (e.g. depicting Jews as avaricious) must be avoided.
• The Pharisees are not mentioned in the gospel accounts of Jesus’ Passion and therefore should not be depicted as responsible for his death. The Jews most directly implicated in the death of Jesus are the Temple priests.
• Roman soldiers should be on stage throughout the play to keep before the audience the pervasive and oppressive reality of Roman occupation.
• Problematic passages, like Matthew’s “his blood be on us and on our children” (27:25), that can be misconstrued as blaming all Jews of all time for the death of Jesus, should be omitted. As a general rule in these cases, the Bishops suggest that “if one cannot show beyond reasonable doubt that the particular gospel element selected or paraphrased will not be offensive or have the potential for negative influence on the audience for whom the presentation is intended, the element cannot, in good conscience, be used” (“Criteria,” p. 12).

On January 6, 2004, the Consultative Panel on Lutheran-Jewish Relations of the Evangelical Lutheran Church in America similarly issued a statement urging any Lutheran church presenting a Passion Play to adhere to their Guidelines for Lutheran-Jewish Relations, stating that "the New Testament . . . must not be used as justification for hostility towards present-day Jews," and that "blame for the death of Jesus should not be attributed to Judaism or the Jewish people."

In 2003 and 2004 some compared Mel Gibson's recent film The Passion of the Christ to these kinds of passion plays, but this characterization is hotly disputed; an analysis of that topic is in the article on The Passion of the Christ. Despite such fears, there have been no publicized antisemitic incidents directly attributable to the movie's influence. However, the film's reputation for antisemitism led to the movie being distributed and well-received throughout the Muslim world, even in nations that typically suppress public expressions of Christianity.

Antisemitism and the Muslim world

Jews in Islamic texts

The Qur'an contains attacks on Jews for their refusal to recognize Muhammad as a prophet of God, and the Muslim holy text has defined Arab and Muslim attitudes towards Jews to this day, especially in the periods when Islamic fundamentalism was on the rise. During Muhammad's life, Jews lived in the Arabian Peninsula, especially in and around Medina. They refused to accept Muhammad's teachings, and eventually he fought them after they broke the treaty of Hudaibiya and defeated them, killing the majority of one of Medinah's Jewish tribes.

The words "humility" and "humiliation" occur frequently in the Qur'an and later Muslim literature to describe the condition to which Jews must be reduced as a just punishment for their past rebelliousness -- the punishment that shows itself in the defeat they suffered at the hands of Christians and Muslims. The standard Quranic reference to Jews is verse ,

Cowardice, greed, and chicanery are but a few of the characteristics that the Qur'an ascribes to the Jews. The Qur'an further associates Jews with interconfessional strife and rivalry (Qur'an ). It claims that Jews believe that they alone are beloved of God (Qur'an ) and that only they will achieve salvation.() According to the Qur'an, Jews blasphemously claim that Ezra is the son of God, as Christians claim Jesus is, (Qur'an ) and that God’s hand is fettered. (Qur'an ) Together with the pagans, Jews are, “the most vehement of men in enmity to those who believe”. (Qur'an ) Some of those who are Jews, "pervert words from their meanings", (Qur'an ) have committed wrongdoing, for which God has "forbidden some good things that were previously permitted them", (Qur'an ) they listen for the sake of mendacity,(Qur'an ) and some of them have committed usury and will receive "a painful doom." (Qur'an ) The Qur'an gives credence to the Christian claim of Jews scheming against Jesus, "...but God also schemed, and God is the best of schemers."(Qur'an ) In the Muslim view, the crucifixion of Jesus was an illusion, and thus the Jewish plots against him ended in complete failure. In numerous verses (; ; ; ; , , ; ) the Qur'an accuses Jews of deliberately obscuring and perverting scripture.

The traditional biographies of Muhammad recount the expulsion of the Jewish tribes of Banu Qaynuqa and Banu Nadir from Medina, the massacre of Banu Qurayza, and Muhammad's attack on the Jews of Khaybar. The rabbis of Medina are singled out as "men whose malice and enmity was aimed at the Apostle of God ". Jews appear in the biographies of Muhammad not only as malicious, but also deceitful, cowardly, and totally lacking in resolve. Their ignominy is presented in marked contrast to Muslim heroism, and in general conforms to the Quranic image of people with "wretchedness and baseness stamped upon them".(Qur'an )

The hadith continue the theme of Jewish hostility toward Muslims. One hadith says: "A Jew will not be found alone with a Muslim without plotting to kill him." According to another hadith, Muhammad said: "The Hour will not be established until you fight with the Jews, and the stone behind which a Jew will be hiding will say. "O Muslim! There is a Jew hiding behind me, so kill him.'"() This hadith has been quoted countless times, and has become part of the charter of Hamas.

Status of Jews under Muslim rule

Traditionally Jews living in Muslim lands, known as dhimmis, were allowed to practice their religion and to administor their internal affairs but subject to certain conditions. They had to pay the jizya (a per capita tax imposed on free adult non-muslim males) to Muslims. Dhimmis had an inferior status under Islamic rule. They had several social and legal disabilities such as prohibitions against bearing arms or giving testimony in courts in cases involving Muslims. Many of the disabilities were highly symbolic. The most degrading one was the requirement of distinctive clothing, not found in the Qur'an or hadith but invented in early medieval Baghdad; its enforcement was highly erratic. Jews rarely faced martyrdom or exile, or forced compulsion to change their religion, and they were mostly free in their choice of residence and profession. The notable examples of massacre of Jews include the killing or forcibly convertion of them by the rulers of the Almohad dynasty in Al-Andalus in the 12th century. Notable examples of the cases where the choice of residence was taken away from them includes confining Jews to walled quarters (mellahs) in Morocco beginning from the 15th century and especially since the early 19th century. Most conversions were voluntary and happened for various reasons. However, there were some forced conversions in the 12th century under the Almohad dynasty of North Africa and al-Andalus as well as in Persia.

Antisemitism in Muslim countries increased in the 19th century. The nature and extent of antisemitism among Muslims, and its relation to anti-Zionism, are hotly-debated issues in contemporary Middle East politics.

Pre-modern times

The portrayal of the Jews in the early Islamic texts played a key role in shaping the attitudes towards them in the Muslim societies. According to Jane Gerber, "the Muslim is continually influenced by the theological threads of anti-Semitism embedded in the earliest chapters of Islamic history." In the light of the Jewish defeat at the hands of Muhammad, Muslims traditionally viewed Jews with contempt and as objects of ridicule. Jews were seen as hostile, cunning, and vindictive, but nevertheless weak and ineffectual. Cowardice was the quality most frequently attributed to Jews. Another stereotype associated with the Jews was their alleged propensity to trickery and deceit. While most anti-Jewish polemicists saw those qualities as inherently Jewish, Ibn Khaldun attributed them to the mistreatment of Jews at the hands of the dominant nations. For that reason, says ibn Khaldun, Jews "are renowned, in every age and climate, for their wickedness and their slyness".

Some Muslim writers have inserted racial overtones in their anti-Jewish polemics. Al-Jahiz speaks of the deterioration of the Jewish stock due to excessive inbreeding. Ibn Hazm also implies racial qualities in his attacks on the Jews. However, these were exceptions, and the racial theme left little or no trace in the medieval Muslim anti-Jewish writings.

Anti-Jewish sentiments usually flared up at times of the Muslim political or military weakness or when Muslims felt that some Jews had overstepped the boundary of humiliation prescribed to them by the Islamic law. In Moorish Spain, ibn Hazm and Abu Ishaq focused their anti-Jewish writings on the latter allegation. This was also the chief motivation behind the 1066 Granada massacre, when "ore than 1,500 Jewish families, numbering 4,000 persons, fell in one day", and in Fez in 1033, when 6,000 Jews were killed. There were further massacres in Fez in 1276 and 1465.

Islamic law does not differentiate between Jews and Christians in their status as dhimmis. According to Bernard Lewis, the normal practice of Muslim governments until modern times was consistent with this aspect of sharia law. This view is countered by Jane Gerber, who maintains that of all dhimmis, Jews had the lowest status. Gerber maintains that this situation was especially pronounced in the latter centuries, when Christian communities enjoyed protection, unavailable to the Jews, under the provisions of Capitulations of the Ottoman Empire. For example, in 18th-century Damascus, a Muslim noble held a festival, inviting to it all social classes in descending order, according to their social status: the Jews outranked only the peasants and prostitutes. In 1865, when the equality of all subjects of the Ottoman Empire was proclaimed, Cevdet Pasha, a high-ranking official observed: "whereas in former times, in the Ottoman State, the communities were ranked, with the Muslims first, then the Greeks, then the Armenians, then the Jews, now all of them were put on the same level. Some Greeks objected to this, saying: 'The government has put us together with the Jews. We were content with the supremacy of Islam.'"

According to Paul Johnson,

"In theory, ... the status of Jewish dhimmi under Moslem rule was worse than under the Christians, since their right to practise their religion, and even their right to live, might be arbitrarily removed at any time. In practice, however, the Arab warriors ... had no wish to exterminate literate and industrious Jewish communities who provided them with reliable tax incomes and served them in innumerable ways. ... The Arab Moslems were slow to develop any religious animus against the Jews. In Moslem eyes, the Jews had sinned by rejecting Mohammed's claims, but they had not crucified him."

"Always, in the background, there was the menace of anti-Semitism. It is described in the genizah documents by the word sinuth, hatred. ... Parts of Islam were much worse than others for Jews. Morocco was fanatical. So was northern Syria. ... Goitein concludes that the evidence does not support the view that in Egypt, at least, anti-Semitism was endemic or serious. But then Egypt under the Fatimids and Ayyubids was a refuge for persecuted Jews (and others) from all over the world."

Some scholars have questioned the correctness of the term "antisemitism" to Muslim culture in pre-modern times. Bernard Lewis distinguishes between "normal" prejudice against and "normal" persecution of different nations or beliefs on the one hand, and "antisemitism" on the other hand. Lewis confines his definition of antisemitism to "the special and peculiar hatred of the Jews, which derives its unique power from the historical relationship between Judaism and Christianity, and the role assigned by Christians to the Jews in their writings and beliefs". From this premise Lewis concludes that until modern times "Arabs have not in fact been anti-Semitic as that word is used in the West... because for the most part they are not Christians." Claude Cahen argues that, while prejudice and hostility existed in the Islamic world, there was no antisemitism since there was scarcely any difference in the treatment accorded to Christians and Jews. Robert Chazan and Alan Davies argue that the most obvious difference between pre-modern Islam and pre-modern Christendom was the "rich melange of racial, ethic, and religious communities" in Islamic countries, within which "the Jews were by no means obvious as lone dissenters, as they had been earlier in the world of polytheism or subsequently in most of medieval Christendom." According to Chazan and Davies, this lack of uniqueness ameliorated the circumstances of Jews in the medieval world of Islam.

Disputing this view, Shelomo Dov Goitein argues that the existence of antisemitism in pre-modern Islam is supported by documentary evidence: "he Genizah material confirms the existence of a discernible form of anti-Judaism in the time and the place considered here, but that form of 'anti-Semitism', if we may use this term, appears to have been local and sporadic rather than general and endemic." Leon Poliakov also maintains that the term "antisemitism" is applicable to the hostility against Jews in pre-modern Islam, even if "only with qualifications". According to Norman Stillman, antisemitism, understood as hatred of Jews as Jews, "did exist in the medieval Arab world even in the period of greatest tolerance".

Modern period

19th century

Historian Martin Gilbert writes that it was in the 19th century that the position of Jews worsened in Muslim countries.

There was a massacre of Jews in Baghdad in 1828. In 1839, in the eastern Persian city of Meshed, a mob burst into the Jewish Quarter, burned the synagogue, and destroyed the Torah scrolls. It was only by forcible conversion that a massacre was averted. There was another massacre in Barfurush in 1867.

In 1840, the Jews of Damascus were falsely accused of having murdered a Christian monk and his Muslim servant and of having used their blood to bake Passover bread or Matza. A Jewish barber was tortured until he "confessed"; two other Jews who were arrested died under torture, while a third converted to Islam to save his life. Throughout the 1860s, the Jews of Libya were subjected to what Gilbert calls punitive taxation. In 1864, around 500 Jews were killed in Marrakech and Fez in Morroco. In 1869, 18 Jews were killed in Tunis, and an Arab mob looted Jewish homes and stores, and burned synagogues, on Jerba Island. In 1875, 20 Jews were killed by a mob in Demnat, Morocco; elsewhere in Morocco, Jews were attacked and killed in the streets in broad daylight. In 1891, the leading Muslims in Jerusalem asked the Ottoman authorities in Constantinople to prohibit the entry of Jews arriving from Russia. In 1897, synagogues were ransacked and Jews were murdered in Tripolitania.

Benny Morris writes that one symbol of Jewish degradation was the phenomenon of stone-throwing at Jews by Muslim children. Morris quotes a 19th century traveler: "I have seen a little fellow of six years old, with a troop of fat toddlers of only three and four, teaching to throw stones at a Jew, and one little urchin would, with the greatest coolness, waddle up to the man and literally spit upon his Jewish gaberdine. To all this the Jew is obliged to submit; it would be more than his life was worth to offer to strike a Mahommedan."

According to Mark Cohen in The Oxford Handbook of Jewish Studies, most scholars conclude that Arab anti-Semitism in the modern world arose in the nineteenth century, against the backdrop of conflicting Jewish and Arab nationalism, and was imported into the Arab world primarily by nationalistically minded Christian Arabs (and only subsequently was it "Islamized").

20th century

There were Nazi-inspired pogroms in Algeria in the 1930s, and massive attacks on the Jews in Iraq and Libya in the 1940s (see Farhud). Pro-Nazi Muslims slaughtered dozens of Jews in Baghdad in 1941.

The massacres of Jews in Muslim countries continued into the 20th century. Martin Gilbert writes that 40 Jews were murdered in Taza, Morocco in 1903. In 1905, old laws were revived in Yemen forbidding Jews from raising their voices in front of Muslims, building their houses higher than Muslims, or engaging in any traditional Muslim trade or occupation. The Jewish quarter in Fez was almost destroyed by a Muslim mob in 1912.

George Gruen attributes the increased animosity towards Jews in the Arab world to several factors, including the breakdown of the Ottoman Empire and traditional Islamic society; domination by Western colonial powers under which Jews gained a disproportionatly larger role in the commercial, professional, and administrative life of the region; the rise of Arab nationalism, whose proponents sought the wealth and positions of local Jews through government channels; resentment over Jewish nationalism and the Zionist movement; and the readiness of unpopular regimes to scapegoat local Jews for political purposes.

Antagonism and violence increased still further as resentment against Zionist efforts in the British Mandate of Palestine spread. Anti-Zionist propaganda in the Middle East frequently adopts the terminology and symbols of the Holocaust to demonize Israel and its leaders. At the same time, Holocaust denial and Holocaust minimization efforts have found increasingly overt acceptance as sanctioned historical discourse in a number of Middle Eastern countries. Arabic- and Turkish-edition of Hitler's Mein Kampf and The Protocols of the Elders of Zion have found an audience in the region with limited critical response by local intellectuals and media. See International Conference to Review the Global Vision of the Holocaust.

According to Robert Satloff, Muslims and Arabs were involved both as rescuers and perpetrators of the Holocaust during Italian and German Nazi occupation of Morocco, Tunisia and Libya.

Antisemitism has been reportedly found in Arab and Iranian media and schoolbooks. For example, Center for Religious Freedom of Freedom House analyzed a set of Saudi Ministry of Education textbooks in use during the current academic year in Islamic studies courses for elementary and secondary students. Among statements and ideas found against non-Wahhabi Muslims and "non-believers" were ideas that teach Muslims to "hate" Christians, Jews, "polytheists" and other "unbelievers," including non-Wahhabi Muslims, though, incongruously, not to treat them "unjustly"; teach the infamous forgeries, The Protocols of the Elders of Zion, as historical fact and relate modern events to it; teach that "Jews and the Christians are enemies of the believers" and that "the clash" between the two realms is perpetual; instruct that "fighting between Muslims and Jews" will continue until Judgment Day, and that the Muslims are promised victory over the Jews in the end; cite a selective teaching of violence against Jews, while in the same lesson, ignoring the passages of the Qur'an and hadiths that counsel tolerance; include a map of the Middle East that labels Israel within its pre-1967 borders as "Palestine: occupied 1948"; discuss Jews in violent terms, blaming them for virtually all the "subversion" and wars of the modern world. A 38-page overview of Saudi Arabia's curriculum has been released to the press by the Hudson Institute.

Racial antisemitism

Racial antisemitism replaced the hatred of Judaism with the hatred of Jews as a group. In the context of the Industrial Revolution, following the emancipation of the Jews, Jews rapidly urbanized and experienced a period of greater social mobility. With the decreasing role of religion in public life tempering religious antisemitism, a combination of growing nationalism, the rise of eugenics, and resentment at the socio-economic success of the Jews led to the newer, and more virulent, racist antisemitism.

New antisemitism

In recent years some scholars have advanced the concept of New antisemitism, coming simultaneously from the left, the far right, and radical Islam, which tends to focus on opposition to the emergence of a Jewish homeland in the State of Israel, and argue that the language of Anti-Zionism and criticism of Israel are used to attack the Jews more broadly. In this view, the proponents of the new concept believe that criticisms of Israel and Zionism are often disproportionate in degree and unique in kind, and attribute this to antisemitism. The concept has been criticized by those who argue it is used to stifle debate and deflect attention from legitimate criticism of the State of Israel, and, by associating anti-Zionism with antisemitism, is intended to taint anyone opposed to Israeli actions and policies..

Bans on kosher slaughter

The kosher slaughter of animals is currently banned in Norway, Switzerland and Sweden, and partially banned in Holland (for older animals only, who are considered to take longer to lose consciousness). The Swiss banned kosher slaughter in 1902 and saw an antisemitic backlash against a proposal to lift the ban a century later. Both Holland and Switzerland have considered extending the ban in order to prohibit importing kosher products. The former chief rabbi of Norway, Michael Melchior, argues that antisemitism is a motive for the bans: "I won't say this is the only motivation, but it's certainly no coincidence that one of the first things Nazi Germany forbade was kosher slaughter. I also know that during the original debate on this issue in Norway, where shechitah has been banned since 1930, one of the parliamentarians said straight out, 'If they don't like it, let them go live somewhere else.'"

• see Bans on ritual slaughter

Antisemitism and specific countries

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Antisemitism in the 21st century

According to the 2005 U.S. State Department Report on Global Anti-Semitism, antisemitism in Europe has increased significantly in recent years (but see fn.31 below). Beginning in 2000, oral attacks directed against Jews increased while incidents of vandalism (e.g. graffiti, fire bombings of Jewish schools, desecration of synagogues and cemeteries) surged. Physical assaults including beatings, stabbings and other violence against Jews in Europe increased markedly, in a number of cases resulting in serious injury and even death.

On January 1, 2006, Britain's chief rabbi, Sir Jonathan Sacks, warned that what he called a "tsunami of antisemitism" was spreading globally. In an interview with BBC's Radio Four, Sacks said that antisemitism was on the rise in Europe, and that a number of his rabbinical colleagues had been assaulted, synagogues desecrated, and Jewish schools burned to the ground in France. He also said that: "People are attempting to silence and even ban Jewish societies on campuses on the grounds that Jews must support the state of Israel, therefore they should be banned, which is quite extraordinary because ... British Jews see themselves as British citizens. So it's that kind of feeling that you don't know what's going to happen next that's making ... some European Jewish communities uncomfortable."

Much of the new European antisemitic violence can actually be seen as a spill over from the long running Israeli-Arab conflict since the majority of the perpetrators are from the large immigrant Arab communities in European cities. According to The Stephen Roth Institute for the Study of Contemporary Antisemitism and Racism, most of the current antisemitism comes from militant Islamist and Muslim groups, and most Jews tend to be assaulted in countries where groups of young Muslim immigrants reside.

Similarly, in the Middle East, anti-Zionist propaganda frequently adopts the terminology and symbols of the Holocaust to demonize Israel and its leaders — for instance, comparing Israel's treatment of the Palestinians to Nazi Germany's treatment of Jews. At the same time, Holocaust denial and Holocaust minimization efforts find increasingly overt acceptance as sanctioned historical discourse in a number of Middle Eastern countries.

On April 3, 2006, the U.S. Commission on Civil Rights announced its finding that incidents of antisemitism are a "serious problem" on college campuses throughout the United States. The Commission recommended that the U.S. Department of Education's Office for Civil Rights protect college students from antisemitism through vigorous enforcement of Title VI of the Civil Rights Act of 1964 and further recommended that Congress clarify that Title VI applies to discrimination against Jewish students.

On September 19, 2006, Yale University founded The Yale Initiative for Interdisciplinary Study of Antisemitism, the first North American university-based center for study of the subject, as part of its Institution for Social and Policy Studies. Director Charles Small of the Center cited the increase in antisemitism worldwide in recent years as generating a "need to understand the current manifestation of this disease".

Far-right groups have been on the rise in Germany, and especially in the formerly communist Eastern Germany. Israeli Ambassador Shimon Stein warned in October 2006 that Jews in Germany feel increasingly "unsafe," stating that they "are not able to live a normal Jewish life" and that heavy security surrounds most synagogues or Jewish community centers.

See also

• Jews and Judaism
  • Jewish history
• Other articles on antisemitism:
  • History of antisemitism
  • Timeline of antisemitism
  • Antisemitic canards
  • Christianity and antisemitism
  • Christian opposition to antisemitism
  • Anti-globalization and antisemitism
  • Arabs and antisemitism
  • Islam and antisemitism
  • New antisemitism
  • Persecution of Jews
  • Jewish Bolshevism
• Related topics:
  • Philosemitism
  • Anti-Zionism
  • Judeophobia
  • Self-hating Jew
  • Racism
  • Nazi propaganda
• Topics related to religious antisemitism:
  • Anti-Judaism
  • Spanish Inquisition
  • Blood libel
    • Beilis trial in Russia
  • Host desecration
  • Edgardo Mortara
• Antisemitic laws, policies, and government actions
  • Pogroms in Russia
  • May Laws in Russia
  • Polish 1968 political crisis
  • Dreyfus Affair in France
  • Farhud in Iraq
  • General Order № 11 (1862) of Ulysses S. Grant
  • Historical revisionism (negationism)
• Nazi Germany and the The Holocaust
  • Racial policy of Nazi Germany
  • Holocaust denial
• Antisemitic websites
  • Jew Watch
  • Radio Islam
  • Institute for Historical Review
• Organizations working against antisemitism
  • Simon Wiesenthal Center
  • Anti-Defamation League
  • Stephen Roth Institute
  • Bay Area Holocaust Oral History Project
  • Scholars for Peace in the Middle East
  • Middle East Media Research Institute
  • Jewish Defense League

Notes

1. While the term's etymology may imply that antisemitism is directed against all Semitic peoples, it is in practice used exclusively to refer to hostility towards Jews.
2. See, for example:
   • "Anti-Semitism", Encyclopaedia Britannica, 2006.
   • Johnson, Paul. A History of the Jews, HarperPerennial 1988, p 133 ff.
   • Lewis, Bernard. "The New Anti-Semitism", The American Scholar, Volume 75 No. 1, Winter 2006, pp. 25-36. The paper is based on a lecture delivered at Brandeis University on March 24, 2004.
   • Antisemitism is more commonly used than "religious antisemitism" or "anti-Judaism." The Encyclopaedia Britannica, for example, defines "antisemitism" to include religious antisemitism: "hostility toward or discrimination against Jews as a religious, ethnic, or racial group." ("Anti-Semitism", Encyclopaedia Britannica, 2006.) Also see "Anti-Semitism", Merriam-Webster Dictionary.
3. See, for example, Flannery, Edward H. The Anguish of the Jews: Twenty-Three Centuries of Antisemitism, Stimulus Books, first published 1985, this edition 2004.
4. ^
   • Chesler, Phyllis. The New Antisemitism: The Current Crisis and What We Must Do About It, Jossey-Bass, 2003, pp. 158-159, 181
   • Kinsella, Warren. The New antisemitism, accessed March 5, 2006
   • "Jews predict record level of hate attacks: Militant Islamic media accused of stirring up new wave of antisemitism", The Guardian, August 8, 2004.
   • Endelman, Todd M. "Antisemitism in Western Europe Today" in Contemporary Antisemitism: Canada and the World. University of Toronto Press, 2005, pp. 65-79
   • Matas, David. Aftershock: Anti-Zionism and antisemitism, p.31. Dundurn Press, 2005.
5. ^ Finkelstein, Norman. Beyond Chutzpah: On the Misuse of Antisemitism and the Abuse of History, University of California Press, 2005, p. 78.
6. ^ Ali, Tariq. "Notes on Antisemitism, Zionism and Palestine", Counterpunch, March 4, 2004, first published in il manifesto, February 26, 2004.
7. • “Partisans of Israel often make false accusations of anti-Semitism to silence Israel’s critics. The ‘antisemite!’ libel is harmful not only because it censors debate about Israel’s racism and human rights abuses but because it trivializes the ugly history of Jew-hatred.” (Handleman, Scott, "Trivializing Jew-Hatred," in The Politics of Anti-Semitism, ed. Alexander Cockburn. AK Press, 2003, p. 13.)
   • “Apologists for Israel’s repression of Palestinians toss the word “anti-Semite” at any critic of what Zionism has meant in practice for Palestinians on the receiving end.” (Cockburn, Alexander and St. Clair, Jeffrey, preface to The Politics of Anti-Semitism, ed. Alexander Cockburn. AK Press, 2003, p.vii.)
   • "More importantly, Finkelstein exposes the nastiness of smearing the label of anti-Semitism on Israel's critics. Mostly, he tells us what we already know." (Paul, Ari. "Norman Finkelstein's Beyond Chutzpah: On the Misuse of Antisemitism and the Abuse of History". Tikkun, October 11, 2005.)
   • "Instead of seriously engaging with the issues raised (e.g. to what extent are Israel's current policies similar to those of apartehid and to what extent are they not?), the Jewish establishment and media responds by attacking the people who raise these or any other critiques--shifting the discourse to the legitimacy of the messenger and thus avoiding the substance of the criticisms. Knowing this, many people become fearful that they too will be labeled "anti-Semitic" if they question the wisdom of Israeli policies or if they seek to organize politically to challenge those policies." (Rabbi Michael Lerner. "There's no New Anti-Semitism". Baltimore Sun, February 7, 2007.)
   • “The lack of debate is, of course, a measure of the power of the Israel lobby to suppress discussion of its role, and the fear the lobby stirs among American writers, especially non-Jewish liberals who cannot afford to be tarred as anti-Semites, a death sentence in the profession." (Shatz, Adam. "Dialogue of the Deaf". The Guardian, March 24, 2006.)
   • "'I’ve been hurt — and so has my family — by some of the reaction,' Carter said. 'It’s the first time in my life I’ve ever been called a liar. A bigot. An anti-Semite. A coward. A plagiarist.
   - - He paused after each epithet. 'This has hurt,' he said." (Cohler-Esses, Larry. "Carter Faces, and Disarms, Jewish Crowd". The Jewish Week, January 26 2007.)
   • “The Great Silencer: No discussion of how the Lobby operates would be complete without examining one of its most important weapons: the charge of anti-Semitism. Anyone who criticizes Israeli actions or says that pro-Israel groups have significant influence over U.S. Middle East policy – an influence that AIPAC celebrates – stands a good chance of getting labeled an anti-Semite.” (Mearsheimer, John and Walt, Stephen. "The Israel Lobby and U.S. Foreign Policy". KSG Faculty Research Working Paper Series, Harvard University, March 2006.)
8. Template:PDFlink Accessed August 21, 2006
9. Lewis, Bernard. "Semites and Antisemites", Islam in History: Ideas, Men and Events in the Middle East, The Library Press, 1973.
10. Bauer, Yehuda. Template:PDFlink. Accessed March 12, 2006.
11. Bauer, Yehuda. A History of the Holocaust, Franklin Watts, 1982, p. 52. ISBN 0-531-05641-4
12. Almog, Shmuel. "What's in a Hyphen?", SICSA Report: Newsletter of the Vidal Sassoon International Center for the Study of Antisemitism (Summer 1989).
13. ^ Lewis, Bernard. "The New Anti-Semitism", The American Scholar, Volume 75 No. 1, Winter 2006, pp. 25-36. The paper is based on a lecture delivered at Brandeis University on March 24, 2004.
14. "Report on Global Anti-Semitism", U.S. State Department, January 5, 2005.
15. European Monitoring Centre on Racism and Xenophobia, "Working Definition of Antisemitism", accessed March 12, 2006.
16. Daily Telegraph, November 12, 1938. Cited in Gilbert, Martin. Kristallnacht: Prelude to Destruction. Harper Collins, 2006, p. 142.
17. Schafer, Peter. Judeophobia, Harvard University Press, 1997, p 208.
18. Flannery, Edward H. The Anguish of the Jews: Twenty-Three Centuries of Antisemitism. Paulist Press, first published in 1985; this edition 2004, pp. 11-12.
19. Barclay, John M. G. Jews in the Mediterranean Diaspora: From Alexander to Trajan (323 BCE-117 CE), University of California, 1999.
20. Van Der Horst, Pieter Willem. Philo's Flaccus: the First Pogrom, Philo of Alexandria Commentary Series, Brill, 2003.
21. Bohak, Gideon. "The Ibis and the Jewish Question: Ancient 'Antisemitism' in Historical Context" in Menachem Mor et al, Jews and Gentiles in the Holy Land in the Days of the Second Temple, the Mishna and the Talmud, Yad Ben-Zvi Press, 2003, p 27-43.
22. Eusebius. "Life of Constantine (Book III)", 337 CE, accessed March 12, 2006.
23. Roth, A. M. Roth, and Roth, Norman. Jews, Visigoths and Muslims in Medieval Spain, Brill Academic, 1994.
24. Paley, Susan and Koesters, Adrian Gibbons, eds. "A Viewer's Guide to Contemporary Passion Plays", accessed March 12, 2006.
25. See Stéphane Barry and Norbert Gualde, La plus grande épidémie de l'histoire ("The greatest epidemics in history"), in L'Histoire magazine, n°310, June 2006, p.47 Template:Fr icon
26. Transitus or Dormitio Virginis, the original 5th or 6th century text
27. Self-Description and the Antisemite: Denying Privileged Access
28. Sennott, Charles M. "In Poland, new 'Passion' plays on old hatreds", The Boston Globe, April 10, 2004.
29. Van Biema, David. "The Problem With Passion", Time Magazine, August 25, 2003.
30. Foxman, Abraham H. "'Passion' Relies on Theme of antisemitism", The Palm Beach Post, January 25, 2004.
31. Lampman, Jane. "Capturing the Passion", Christian Science Monitor, July 10, 2003.
32. Hansen, Colin. "Why some Jews fear The Passion", Christianity Today, 2004.
33. "'Passion' plays out locally" February 17, 2004
34. Sirois, Celia. "Guidelines for Dramatizing the Passion of the Lord"
35. "Lutheran Statement on The Passion of the Christ" January 6, 2004
36. Gibson's Passion arrives in the Middle East Accessed October 8, 2006
37. English translation of the Qur'an by Arberry.
38. ^ Cite error: The named reference EncJud was invoked but never defined (see the help page).
39. Laqueur (2006), pp. 191–192
40. Lewis (1999), p. 128
41. Gerber (1986), pp. 78–79
42. Here the Qur'an uses an Arabic expression alladhina hadu ("those who are Jewish"), which appears in the Qur'an ten times. "Yahud". Encyclopedia of Islam
43. ^ Cite error: The named reference Yahud was invoked but never defined (see the help page).
44. Lewis (1999), p. 120
45. Gerber (1986), p. 91
46. Gerber (1986), p. 78
47. Gerber (1986), p. 78
48. Laqueur (2006), p. 192
49. Lewis (1984), pp.10,20
50. Lewis (1984), pp.10,20
51. Lewis (1987), p. 9, 27
52. Lewis (1999), p.131
53. Lewis (1999), p.131; (1984), pp.8,62
54. Lewis (1984), p. 52; Stillman (1979), p.77
55. Lewis (1984), p. 28
56. Lewis (1984), pp.17,18,94,95; Stillman (1979), p.27
57. Gerber (1986), p. 82
58. Lewis (1999), pp. 129–130
59. Lewis (1999), pp. 131–132
60. Lewis (1999), p. 130; Gerber (1986), p. 83
61. Granada by Richard Gottheil, Meyer Kayserling, Jewish Encyclopedia. 1906 ed.
62. ^ Morris, Benny. Righteous Victims: A History of the Zionist-Arab Conflict, 1881-2001. Vintage Books, 2001, pp. 10-11.
63. Gerber (1986), p. 84
64. Lewis (1999), p. 128
65. Gerber (1986), pp. 84–85
66. Lewis (1999), pp. 136–137; Gerber (1986), p. 86
67. Johnson, Paul: A History of the Jews (New York: HarperCollins Publishers, 1987) ISBN 0-06-091533-1. pp.175
68. S. D. Goitein: A Mediterranean Society, (University of California Press, 1971) vol. II, p.279
69. Johnson, pp.204-205
70. Cahen, Cl. "ḎH̲imma." Encyclopaedia of Islam. Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel and W.P. Heinrichs. Brill, 2006. Brill Online.21 November 2006>
71. Mark Cohen (1995) p. xvii
72. Nissim Rejwan, Israel's Place in the Middle East: A Pluralist Perspective, University Press of Florida, p.31
73. Lewis (1999), p. 20
74. Lewis (1999), p. 22
75. Lewis (1999), p. 117
76. Cahen, Cl. "ḎH̲imma." Encyclopaedia of Islam. Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel and W.P. Heinrichs. Brill, 2006. Brill Online.21 November 2006
77. Encyclopedia of religion, anti-semitism article.
78. S. D. Goitein, A Mediterranean Society, University of California Press, p.278
79. A Mediterranean Society: An Abrudgment in One Volume, p. 293
80. Stillman (1979), p. 63
81. ^ Gilbert, Martin. Dearest Auntie Fori. The Story of the Jewish People. HarperCollins, 2002, pp. 179-182.
82. Mark Cohen (2002), p.208
83. Gruen, George E. "The Other Refugees: Jews of the Arab World", The Jerusalem Letter, Jerusalem Center for Public Affairs, June 1, 1988.
84. Righteous Muslims. A briefing by Robert Satloff by Rachel Silverman, Jewish Exponent, December 14, 2006 (Middle East Forum, December 11, 2006)
86. Berlin, Howard, "[http://www.drberlin.com/op-ed/battles.htm "Jews, Muslims on same side of several battles", NewsJournal, March 8, 2004
87. World Net Daily, [http://www.worldnetdaily.com/news/article.asp?ARTICLE_ID=29841 "Europe's new face of antisemitism: 5 countries now ban production of kosher meat as synagogues burn, boycott of Israel continues", December 3, 2002
88. Gillan, Audrey. "Chief rabbi fears 'tsunami' of hatred", Guardian, January 2, 2006.
89. "Annual Reports: General Analysis, 2004", The Steven Roth Institute for the Study of Contemporary Antisemitism and Racism, Tel Aviv University, accessed March 12, 2006.
90. U.S. Commission on Civil Rights: Template:PDFlink. April 3, 2006
91. Yale creates center to study antisemitism Associated Press, September 19, 2006

References

• Bodansky, Yossef. Islamic Anti-Semitism as a Political Instrument, Freeman Center For Strategic Studies, 1999.
• Carr, Steven Alan. Hollywood and anti-Semitism: A cultural history up to World War II, Cambridge University Press 2001.
• Chanes, Jerome A. Antisemitism: A Reference Handbook, ABC-CLIO, 2004.
• Cohn, Norman. Warrant for Genocide, Eyre & Spottiswoode 1967; Serif, 1996.
• Freudmann, Lillian C. Antisemitism in the New Testament, University Press of America, 1994.
• Gerber, Jane S. (1986). "Anti-Semitism and the Muslim World". In History and Hate: The Dimensions of Anti-Semitism, ed. David Berger. Jewish Publications Society. ISBN 0-8276-0267-7
• Hilberg, Raul. The Destruction of the European Jews. Holmes & Meier, 1985. 3 volumes.
• Johnson, Paul: A History of the Jews (New York: HarperCollins Publishers, 1987) ISBN 0-06-091533-1
• Laqueur, Walter. The Changing Face of Antisemitism: From Ancient Times To The Present Day. Oxford University Press. 2006. ISBN 0-19-530429-2
• Lewis, Bernard (1984). The Jews of Islam. Princeton: Princeton University Press. ISBN 0-691-00807-8
• Lewis, Bernard (1999). Semites and Anti-Semites: An Inquiry into Conflict and Prejudice. W. W. Norton & Co. ISBN 0-393-31839-7
• Lipstadt, Deborah. Denying the Holocaust: The Growing Assault on Truth and Memory, Penguin, 1994.
• McKain, Mark. Anti-Semitism: At Issue, Greenhaven Press, 2005.
• Michael, Robert and Philip Rosen. Dictionary of Antisemitism, The Scarecrow Press, Inc., 2007
• Poliakov, Leon (1997). "Anti-Semitism". Encyclopedia Judaica (CD-ROM Edition Version 1.0). Ed. Cecil Roth. Keter Publishing House. ISBN 965-07-0665-8
• Prager, Dennis, Telushkin, Joseph. Why the Jews? The Reason for Antisemitism. Touchstone (reprint), 1985.
• Roth, Philip. The Plot Against America, 2004
• Selzer, Michael (ed). "Kike!" : A Documentary History of Anti-Semitism in America, New York 1972.
• Steinweis, Alan E. Studying the Jew: Scholarly Antisemitism in Nazi Germany. Harvard University Press, 2006. ISBN 0-674-02205-X.
• Stillman, Norman (1979). The Jews of Arab Lands: A History and Source Book. Philadelphia: Jewish Publication Society of America. ISBN 0-8276-0198-0
• Stillman, N.A. (2006). "Yahud". Encyclopaedia of Islam. Eds.: P.J. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel and W.P. Heinrichs. Brill. Brill Online
• Anti-semitism entry by Gotthard Deutsch in the Jewish Encyclopedia, 1901-1906 ed.

Further reading

• Anti-Semitism Multimedia AJC Survey of Anti-Semitism, Roots and Responses
• Global Anti-Semitism (ADL compilation of modern day anti-semitism happening around the world.)
• Why the Jews? A perspective on causes of anti-Semitism
• Israelbooks.com Stav, Arieh (1999). Peace: The Arabian Caricature - A Study of Anti-semitic Imagery. Gefen Publishing House.
• Coordination Forum for Countering Antisemitism (with up to date calendar of anti-semitism today)
• Annotated bibliography of anti-Semitism hosted by the Hebrew University of Jerusalem's Center for the Study of Antisemitism (SICSA)
• Anti-Semitism and responses
• The Stephen Roth Institute for the Study of Contemporary anti-Semitism and Racism hosted by the Tel Aviv University - (includes an annual report)
• Jews, the End of the Vertical Alliance, and Contemporary Antisemitism
• An Israeli point of view on antisemitism, by Steve Plaut
• Council of Europe, ECRI Country-by-Country Reports
• State University of New York at Buffalo, The Jedwabne Tragedy
• Jews in Poland today
• Anti-Defamation League's report on International Anti-Semitism
• The Middle East Media Research Institute - documents antisemitism in Middle-Eastern media.
• Judeophobia: A short course on the history of anti-Semitism at Zionism and Israel Information Center.
• If Not Together, How?: Research by April Rosenblum to develop a working definition of antisemitism, and related teaching tools about antisemitism, for activists.
• Vintage Postcards with an Anti-Jewish theme
• What makes an anti-Semite? Dina Porat, Haaretz, January 27, 2007
• "Post Modern"
• Post-Modern Anti-Semitism: Part I
• Judeophobia: Anti-Judaism, Anti-Semitism, Anti-Zionism

External links

• United States Holocaust Memorial Museum Special Focus: Antisemitism
• 2,000 Year Timeline of Jewish Persecution
• Voices of the Holocaust - a learning resource from the British Library
• Anti-Semitism in the Christian tradition
• Anti-Semitism for dummies Op-ed piece by a Jewish columnist, arguing that hating Jews hurts the haters: they lose the benefits that come via cooperation
• Antisemitism in Church History
• 2006 UK Parliamentary Inquiry into antisemitism
• Jacques Maritain on Antisemitism, 1941
• The New Anti-Judaism - according to Professor Irwin Cotler, Dr. Rivka Shafek Lissak
• Antisemitism in modern Ukraine

• Articles lacking sources from April 2007
• Antisemitism
• Jews
• Jews and Judaism-related controversies
• Racism