The Audience Has Changed

On May 21, 2025, Yaron Lischinsky and Sarah Milgrim walked out of a reception at the Capital Jewish Museum in Washington, DC. They were young Israeli Embassy employees and a couple. Lischinsky had bought a ring and planned to propose.

Alas, Elias Rodriguez, a pro-Palestinian anarchist, fired approximately 20 rounds at the couple shouting “free Palestine.” Inside the museum afterward, he allegedly said, “I did it for Palestine. I did it for Gaza.”

Rodriguez had brought an explanation with him.

His manifesto, Explication, dated the previous day, defended the “morality of armed demonstration.” He wrote that he had considered such violence justified during the 2014 Gaza war, but understood that most Americans then would have found it “illegible” and “insane.”

By 2025, he believed America was different. “I am glad that today at least there are many Americans for which the action will be highly legible and, in some funny way, the only sane thing to do.

In his mind, the violence had not changed. The audience had.

Rodriguez described armed action as “theater and spectacle.” He had watched enormous demonstrations against Israel, accusations of genocide become commonplace and supporters of Israel portrayed as complicit in mass killing. Yet, he complained, “the rhetoric has not amounted to much.”

The violence would be the spectacle. The manifesto would tell the audience how to read it.

Especially because of the timing: May 20, 2025.

Rodriguez penned his manifesto on the same day that UN humanitarian chief Tom Fletcher told the BBC that 14,000 babies in Gaza would die within 48 hours unless aid reached them.

The claim was completely false. The comment was a distorted derivative of a report that approximately 14,000 cases of severe acute malnutrition among young children might occur over the next year. And he placed all of the blame on Israel.

The accusation spread quickly. That afternoon, CAIR issued a call for action after the UN said 14,000 Palestinian babies could die under what CAIR called Israel’s “forced starvation campaign.” Genocide supplied the larger charge.

Shortly before his murder the next day, Lischinsky reportedly shared criticism of Fletcher’s claim that called it a “blood libel.” The blood libel was much more than a charge of accusing Jews of killing children; it gave license to an audience to kill Jews in their defense.

Rodriguez had another word for encouraging the crowds to murder: Legible.

And he was right.

Eleven days later, in Boulder, Colorado, prosecutors say a man attacked a peaceful gathering supporting Israeli hostages with Molotov cocktails while shouting “Free Palestine.” One victim died.

In August 2026, popular pro-Palestinian podcaster Hasan Piker said that if American Jews continued publicly associating themselves with Israel, “eventually someone’s going to come around and take action, not against the State of Israel, mind you, but against American Jews.” Keep associating with those falsely accused of genocide, and people will come for you.

Anger and frustration are being harnessed through podcasts and manifestos to inflame passions and violence. The audience is all too happy to join the spectacle these days.

Because the violence is legible.

So crowds cheer on the killer of a United Healthcare executive, gunned down in the streets. They listen to their alt-left congressman shout on the streets that the rape of Jewish women never happened, to turn the victims into aggressors. They watch an Ariane Grande video of a frustrated musician cutting old white men to pieces to rapture and applause.

Zeteo’s Mehdi Hasan at the alt-left Zohran Mamdani NYC mayoral victory party with Hasan Piker and Jamaal Bowman, November 2025. (start at 52:00)

Legible.

Once upon a time – say 2010 – the mass murder by an angry person was viewed through a lens of pity and disbelief. What did we do as a society that enabled isolation and frustration to turn into heinous violence? Pearl Jam’s Jeremy is a cry out of pain – for the victims and the shooter. There are no winners, just anguish.

No longer. The audience has changed. We revel in the spectacle. If the dead are cast as privileged and powerful, part of a caste that keeps people down, the revolution will celebrate the rolled heads.

More, they will want to participate.

There has always been violence, assassinations and terrorism. But we are no longer appalled universally, only selectively. The crowds have read the jihadi-socialist manifestos and they appallingly read “sane.” LEGIBLE.

James Zogby, President of the Arab American Institute, spoke to the United Nations in June 2023 – months before the October 7 massacre of Israelis by Gazans – and bemoaned “that a recent poll shows a majority of Palestinians rejecting moderate leadership, despairing of peaceful change and now favouring armed struggle? That tragic deformity in Palestinian political culture is the result of the continued brutality of the occupation.” He warned that the mob – his own people – had become so twisted that they were itching for Jewish blood.

That same deformity showed itself on American university campuses right after October 7. It has continued to spread outward to American streets as false charges of genocide and mass starvation make the violence “the only sane thing to do.

And it is no longer just the alt-left drowning in the empathy swamp. All of those little screens that we carry every waking second make us an addicted audience, barraged by posts and podcasts, amplified by bots and armies of American foes. We listen to idiots and lies openly and frequently, and have lost our moral compass in the process.

We have reached a point where the reluctant assassin may become more willing to join the anarchy, believing the crowd might finally understand and appreciate mass murder as a noble cause, rather than a heinous crime.

We have crossed the tipping point of moral collapse. Sensing the panic, we point a finger at artificial intelligence as the problem, willfully blind that the toxin is already in the bloodstream. AI is just an accelerant, not the root of the sickness.


We are entering a new year in the Jewish calendar. As we read from the special Rosh Hashanah prayer book and ask God to have mercy on humanity, consider how many people have internalized very different – and deeply evil – texts and messages. Pray that the sound of the shofar will not only reach Heaven, but awaken the audience on earth from the hypnotic spell that has deformed their moral judgment.

Related:

The End of Old Politics: Attention Has Replaced Trust (August 2026)

Normalized Violence (April 2026)

The Broke-n Generation (December 2024)

The Asynchronous Audience At Jihadists’ Auto-da-Fe (November 2023)

Names and Narrative: Antisemitism And Islamophobia

We have a strange vocabulary for hatred.

Fear of Muslims is called Islamophobia. Hatred of Jews is called antisemitism.

One word announces fear (phobia) while the other focuses on hatred (anti).

Graffiti in London, England blames Jews on the September 11 terrorist attack that was committed by jihadi terrorists, in December 2019 during Hanukkah, or perhaps that terrorism was coming for Jews

Yet much of antisemitism has always been built on fear: fear of Jewish money, Jewish influence, Jewish intelligence, Jewish loyalty, Jewish networks, Jewish control. The classic antisemite does not merely dislike Jews. He believes Jews possess too much power and have things that do not rightfully belong to them.

That makes antisemitism, in a very literal sense, a phobia.

And comparing it with Islamophobia reveals something important about how the two prejudices work.

In Whole or Part

There are roughly 2 billion Muslims in the world and radical jihadists constitute a tiny fraction of them. Yet that fringe has caused extraordinary damage. Nineteen radical Islamic hijackers carried out September 11. ISIS murdered thousands and terrorized millions while representing a small share of the world’s Muslims.

That creates a fear rooted in uncertainty. The danger from jihadists is real; Islamophobia spreads that danger to innocent non-jihadi Muslims.

Antisemitism runs in the opposite direction.

There are only about 15 million Jews in the world. Their tiny numbers become part of the conspiracy. Jews constitute a fraction of one percent of humanity, yet Jews have achieved prominence in business, finance, academia, science, politics, media and culture.

The antisemite sees those accomplishments and converts disproportionate success into disproportionate power. Individual Jews disappear. There is only the Jews, a coordinated power.

Zero Sum Grievance Versus Sporadic Safety

There is a crucial difference between the fears.

Islamophobia begins with the violent actions of some Muslims and enlarges the circle of suspicion. Even the person consumed by fear of jihadism understands that every Muslim cannot be a jihadist. But the Muslim stranger becomes frightening because he might belong to the dangerous subset. There could be an attack at discrete moments in time.

Fear of Jews is about undeserved and evil coordinated power. It has an economic component which makes the fear especially combustible: Jews have something at the expense of others. The view of a zero sum game is that the Jewish power comes at the expense of your power; their wealth is taken from your wealth. If someone believes Jews control banks, corporations, universities, governments or the media, almost any personal grievance can acquire a Jewish culprit.

Movement

That difference in the fears makes its spread very distinct. Those disillusioned with their status in life can find a scapegoat in Jews. Poor or lost a job? Probably the fault of the Jews. Your favorite politician lost? Probably Jewish money and influence. Your culture going in a direction you don’t like? Jews control the media and Hollywood. Don’t have a functioning country? Must be the fault of the Jews.

Antisemitism takes fear and a zero-sum philosophy and allows it to travel to the corners of the world which don’t even have Jews. It is inherently portable.

But Islamophobia is a localized fear. It is not within your mind about everything that makes you upset; it is a tangible fear of your physical safety. It has an address.

Consequent Actions of Antisemitism and Islamophobia

With such orientation, the vectors to attack Jews become multiple. Remove them from positions of power: vote them out of office, get them off boards of directors, expunge them from teaching positions. Make it impossible for them to live nearby through banning kosher meat, circumcision, an eruv. Cast their lobbying group as uniquely nefarious compared to vastly larger and more powerful non-Jewish lobbying groups.

The Islamophobes’ battle against Muslims is not removal of a handful of people but placing a barrier from admitting billions of people. Limit immigration from Muslim-majority countries. Block mosques or Islamic centers from being built in the community. Keep the tsunami at bay before they overwhelm.

Between Fear and Hate

We readily describe fear surrounding Muslims with a word ending in phobia. It inherently carries the meaning “irrational.” There really is no reason to fear Muslims is the embedded argument – despite the global terrorism committed by jihadi terrorists. The language tells us that one’s fear is really a bias.

Antisemitism runs in a different direction.

There have been centuries obsessed with Jewish power, Jewish influence, Jewish wealth, Jewish loyalty and Jewish control without putting fear anywhere in its name. Doing so gives the hatred the comfort of being rational. There are data points – there’s a wealthy Jewish man! – and the cascade of evil thoughts that he must be responsible for anything wrong in your life is not a crazy leap but an endorsed component of a corroding society. The cure for this toxin is being promoted by teachers’ unions and radical politicians: that Jews must be stripped of any wealth, possessions, title, honor or business and their inherently illegal items given to victims of preference.

“Islamophobia” tells us to stop the irrational fear which leads us to hateful actions; “Antisemitism” is wired as an accelerant in a society whose foundation is grievance and victimhood.


We are arriving at the 25th anniversary of the September 11 jihadi attacks on the United States and subsequent War on Terror. It was a battle against the radical Islamic terrorist group al Qaeda, and the various sister organizations such as the Taliban, ISIS and Boko Haram to different extents.

We are also coming to the third anniversary of the October 7 jihadi massacre in Israel and its subsequent multi-front war with the Islamic Republic of Iran and its various proxies of Hezbollah, the Houthis and Hamas.

Lost in these anniversaries and large military battles against global jihadism is the softer war of words. Of civilian fear and hatred taking place on city streets and school campuses. Of the vastly disproportionate attacks on Jews than on Muslims in the English-speaking world.

There is no quick fix to stopping the torrent of attacks on Jews. But perhaps it is time to change the English term for Jew hatred to something like “Jewphobia” which forces people to confront their hatred as both irrational and anchored in fear. And then maybe the United Nations would finally recognize it the way it has elevated the less common “Islamophobia,” encourage governments and institutions to fight the scourge, as well as confront its own deep hostility for Jews around the world.

The Met Announces the Anna Wintour Center for Antisemitic Excellence

A satire.

The Metropolitan Museum of Art has canceled its planned 2027 exhibition honoring John Galliano, after people objected to the museum bestowing one of its highest honors on a designer convicted of an antisemitic hate crime.

The Met has promised a replacement. And to go bigger.

Instead of John Galliano, the Costume Institute will honor Kanye West. It is an inspired substitution. Kanye is enormously influential in fashion, globally famous and has expressed considerably more recent thoughts about Hitler and Jews. He brings the Met’s original concept fully into the 21st century.

But fashion is only one artistic medium. The Met will establish the Anna Wintour Center for Antisemitic Excellence, celebrating achievement across the arts, literature, media and public life.

Roger Waters will anchor the music galleries and show clips of “Protocols of the Elders of Zion, The Musical.” Inflatable pigs adorned with Jewish stars will be available for purchase in the gift shop.

The children’s wing will celebrate Roald Dahl. Parents can walk their children through an oversized exhibit of Charlie and the Chocolate Factory, Matilda and James and the Giant Peach, followed by an interactive display of Dahl’s thoughts about Jews.

The Met’s new Film Department will honor Mel Gibson, ensuring his legacy.

The American Wing will have a permanent exhibit for Henry Ford. Many of the automobiles will remain in Detroit, but the Met will showcase Ford’s other publishing achievement, The International Jew, allowing visitors to explore how an industrial genius helped mass-produce something besides automobiles.

Contemporary media deserves its own galleries.

  • Candace Owens can become Director of Jewish Studies.
  • Tucker Carlson can chair the Department of Contextualization.
  • Nick Fuentes can lead Emerging Voices, introducing younger audiences to one of civilization’s oldest traditions.

Institutional leadership should reflect the museum’s expanded mission.

Representative Rashida Tlaib (D-MI) has been asked to join the Board’s Committee on Jewish Community Relations.

The Met should also dramatically expand accessibility.

All United Nations personnel receive complimentary membership. Security Council members receive Patron status. UN Human Rights Council members enter through a dedicated express lane.

And the Met needs an international partner for 2027. Fortunately, Iran has experience.

In 2006, Tehran hosted its Holocaust-denial conference. Two decades later, the Islamic Republic can bring the concept to New York as a special Met partnership: ERASURE: Reimagining Holocaust Memory Presented in partnership with the Islamic Republic of Iran and the Anna Wintour Center for Antisemitic Excellence.

Vogue will commemorate each new addition to the Met lineup with a full spread in every international edition. Antisemitism, after all, should never be allowed to suffer from poor distribution.

New York City Mayor Zohran Mamdani cheered the latest Met and Vogue moves and is considering making attendance to the museum mandatory for all public school students.

John Galliano was still disappointed about being canceled but was thrilled to see how the Met stepped up with counter-measures. He has moved on. He is pushing Britain and France to move past their memories of World War II, and reimagine their police uniforms to echo the outfits donned by the military of Nazi Germany.

Related:

Eyal Gilad Naftali Klinghoffer. The new Blood Libel. (June 2014)

From Shut Up to Get Out

There is a progression from intimidation and expulsion.

  • A heckler’s veto prevents you from speaking.
  • A chilling effect teaches you to remain silent.
  • Self-concealment teaches you to hide the identity that makes you a target.
  • Constructive exclusion makes the environment sufficiently hostile that you stay away or leave.
  • Forced expulsion completes the progression: someone else decides you must go.

American Jews have been moving through these stages over the last decade.

Don’t Speak

In 2015, Israeli philosopher Moshe Halbertal came to the University of Minnesota to lecture on the ethical obligations of militaries to protect civilians. Protesters repeatedly interrupted him, delaying his lecture for about half an hour as police removed them.

It was a classic heckler’s veto: make enough noise and the speaker cannot speak.

Eventually, Halbertal did.

Over time, intimidation becomes more efficient. People learn the consequences of speaking and begin censoring themselves. The expectation of the heckler creates the chilling effect.

Then the intimidation moved beyond speech.

Hide Who You Are

In May 2021, Hamas launched thousands of rockets at Israel and antisemitic incidents surged concurrently in the United States.

Aaron Keyak had served as Jewish engagement director for Joe Biden’s presidential campaign and would become the State Department’s deputy special envoy to monitor and combat antisemitism. His advice to frightened American Jews was extraordinary: “If you fear for your life or physical safety take off your kippah and hide your magen david.”

The Jew walking down the street had given no speech and joined no protest. His Jewish identity itself made him a target.

The response from the highest levels of government was self-concealment: take off the kippah and hide the Star of David.

This was 2021, more than two years before the October 7 massacre.

Stay Out

After the October 7, 2023 massacre in Israel, the progression took over the Democratic Party.

Dana Nessel is Michigan’s attorney general, the state’s chief law-enforcement officer and its highest-ranking Jewish state official. This June she decided to stay away from the Michigan Democratic Party convention. “I don’t feel safe going,” Nessel said. She feared being chased, harassed, yelled at and booed because, she explained, “it’s been happening to me.”

Consider where the progression had reached: Michigan’s chief law-enforcement officer felt safer staying away from her own political party’s convention out of fear.

And Nessel is not alone.

Earlier in the summer, Pennsylvania Supreme Court Justice David Wecht left the Democratic Party and became an independent. Wecht is Jewish, was elected as a Democrat and had once served in the leadership of the Pennsylvania Democratic Party. “Acquiescence to Jew-hatred is now disturbingly common among activists, leaders and even many elected officials in the Democratic Party,” he wrote. “I can no longer abide this.”

Nessel stayed away. Wecht walked away. Revulsed by what they saw happening inside the Democratic Party.

Get Out

The next stage has already begun.

In 2024, anti-Israel artists protesting at San Francisco’s Yerba Buena Center for the Arts issued a list of demands. Among them: remove all “Zionist Board members and funders. While the institution rejected the demand, its Jewish interim CEO, Sara Fenske Bahat, subsequently resigned, saying the climate surrounding Israel and Palestine in the Bay Area had become “untenable.”

The demand itself crossed the line into the final stage: Get them out.

If one needs proof, consider how the alt-left treated one of its own, NYC Mayor-endorsed politician Brad Lander. He was tossed from a far-left political rally in August 2026 because he was a “Zionist,” even though he is highly critical of Israel.

Democratic politician Brad Lander – supported by NYC Mayor, DSA’s own Zohran Mamdani – tossed from a rally because he is a “Zionist”

The heckler’s veto was already an assault on a basic American principle: everyone gets to enter the public square and speak. What has grown from it is far uglier and deeply un-American:

Don’t speak.
Don’t be seen.
Don’t come.
Get out.

This is intimidation being rewarded with territory. Each retreat gives the intimidators another piece of the public square: the microphone, the street, the political convention, the institution itself.

And this poison is now flourishing inside the Democratic Party.

A party that claims to champion minorities and protect people from intimidation now has a Jewish attorney general afraid to attend its own convention, a Jewish state supreme court justice who concluded that Jew-hatred had become sufficiently tolerated that he could no longer remain a Democrat, and an anti-Israel DSA-mayor-endorsed Jewish politician run out of the streets of New York.

That is disgraceful. It is frightening.

The American answer to intimidation is to protect the person being intimidated and confront the intimidator. Nobody should gain control of a microphone, a street, a political convention or an institution by making someone else afraid to enter it.

Leaders of the Democratic Party should understand what is happening inside its own tent. The heckler’s veto has metastasized into something deeply toxic and deeply un-American.

The hecklers no longer simply want to only decide what Jews may say. They want to expel Jews from the room.

Stop, Hey, What’s That Sound?

“There’s something happening here.”

Stephen Stills wrote those words sixty years ago for Buffalo Springfield’s For What It’s Worth. He did not tell listeners exactly what was happening. He told them to notice.

“Stop, hey, what’s that sound?”

For Jews today, it is becoming increasingly difficult not to hear it.

In Britain, years of anti-Israel demonstrations were followed by attacks on synagogues and Jewish institutions, the murder of two Jews at a Manchester synagogue on Yom Kippur and the stabbing of two visibly Jewish men in Golders Green.

Finally, Prime Minister Keir Starmer told Britain to “open their eyes to Jewish pain, Jewish suffering and Jewish fear.”

He was even more explicit about a slogan common at anti-Israel demonstrations: “If you stand alongside people who say globalise the intifada, you are calling for terrorism against Jews.”

“Everybody look what’s going down.”

Australia had its warnings too. Antisemitism surged after October 7. Jewish institutions were targeted. Then came Bondi Beach.

On December 14, 2025, gunmen opened fire on Jews celebrating Chanukah by the Sea. Fifteen victims were murdered. Prime Minister Anthony Albanese called it an “act of evil antisemitism.”

The warnings had become bodies.

The question is no longer whether every protester is an antisemite or every criticism of Israel antisemitic.

The question is whether something is happening here.

Britain’s leaders now say so. Australia’s leaders now say so.

American Jews should not need another massacre before believing their own eyes and ears.

America has already had Pittsburgh, where 11 Jews were murdered in synagogue; Poway, where a woman was murdered at Passover services; and Jersey City, where Jews were hunted inside a kosher market.

In 2025, two Israeli Embassy employees were murdered outside the Capital Jewish Museum in Washington, D.C. Days later, Jews demonstrating in Boulder, Colorado, for Israeli hostages were attacked with Molotov cocktails. Hostages were taken in a synagogue in Texas. An armed man rammed his truck into a Jewish school in Michigan.

The ADL recorded 6,274 antisemitic incidents in America in 2025—17 every day. Antisemitic assaults reached a record high.

Yet some institutions still debate the meaning of the sound.

In 2023, the presidents of Harvard, Penn and MIT were asked before Congress whether calling for the genocide of Jews violated their universities’ rules. Instead of an immediate yes came answers about context.

In New York, before becoming mayor, Zohran Mamdani repeatedly refused to condemn “Globalize the intifada.”

Jews understand.

The Second Intifada meant suicide bombers on buses and in cafés and restaurants. It meant the deliberate murder of Jewish civilians. Now the slogan is shouted in America while American Jews are assaulted and Jewish institutions require armed guards.

Rally against antisemitism outside Central Synagogue after man punched a person inside during services. He had social media littered with posts about Israel and Judaism.

Stephen Stills’s sixty-year-old warning suddenly sounds less like history. “There’s something happening here.” Now.

The university presidents wanted context. The mayor of the American city with the largest Jewish population wanted to explain intifada.

Jews have context. Pittsburgh is context. Poway is context. Jersey City is context. Boulder is context. Washington is context. Britain is context. Australia is context.

Stop. Hey. What’s that sound? Everybody look what’s going down.

Related:

Antisemitism As Political Currency (August 2026)

When Antisemitism Was Killing Jews, Left-Wing Jews in Congress Backpedaled (January 2026)

Two Democratic Senators Gaslight Jewish Attorney During Confirmation Hearing (March 2025)

The Diaspora Intifada (September 2024)

Gross Antisemitism in the English-Speaking World

Western governments have developed a familiar vocabulary.

  • “Hate is rising.”
  • “Religious intolerance is increasing.”
  • “Antisemitism and Islamophobia must be confronted.”

Every minority deserves protection. But treating victims equally does not require pretending they are being targeted equally.

CountryAnti-JewishAnti-MuslimJewish / Muslim Ratio
UK (England & Wales)1,060 per 100,000120 per 100,0008.8×
Canada~274 per 100,000~13 per 100,000~21×
United States~250–300 per 100,000~5–6 per 100,000~45–50×
Australia*~2,185 per 100,000~38 per 100,000~57×

*Australia uses community incident reporting rather than a directly comparable national police hate-crime database.

Britain clearly has a religious-hatred problem. Muslims and Jews suffer substantial levels of hate crime, well above that of other English-speaking countries, while Jews are targeted at almost nine times the rate of Muslims. Canada and USA show fewer hate crimes per population, and a wider disparity between Jews and Muslims being attacked.

Then there is Australia.

For the decade before October 7, 2023, Australia averaged 342 reported anti-Jewish incidents annually. That exploded to 2,062 in 2023/24 and remained at 1,654 in 2024/25. In New South Wales, police-recorded hate incidents against Jews rose from 40 in 2020 to 841 in 2025.

Then statistics became bodies.

On December 14, 2025, gunmen attacked Chanukah by the Sea at Bondi Beach. Fifteen people were murdered while celebrating the Jewish holiday.

Australia subsequently established a Royal Commission on Antisemitism and Social Cohesion, which is examining the circumstances surrounding the attack and whether authorities adequately recognized the threat to Jewish events.

Australia had been warned.

It had also begun responding. The government appointed Jewish communal leader Jillian Segal as Special Envoy to Combat Antisemitism. Her national plan followed extensive consultation with Australian Jews, and the government adopted all 13 recommendations.

Yet Australia continues to struggle with whether antisemitism is a distinct threat or another part of generalized “hate.”

Its Combatting Antisemitism, Hate and Extremism Act puts antisemitism in the title – along with more generic terms of “hate” and “extremism.” There is nothing wrong with fighting all forms of hatred. The question is whether symmetry in government policy reflects the reality on the ground.

Australia’s available community data indicate roughly 38 anti-Muslim incidents per 100,000 Muslims and 2,185 anti-Jewish incidents per 100,000 Jews.

That is roughly 57-to-1.

Indeed, Australia’s Islamophobia envoy (in a federal post strictly devoted to “Islamophobia” and no other forms of hate) has urged the Royal Commission on Antisemitism to approach antisemitism through the broader causes of identity-based hatred and the common roots of antisemitism, Islamophobia and other prejudice.

“antisemitism, Islamophobia and other forms of prejudice share common causes, such as polarisation, online environments and declining trust in institutions. Tackling these underlying factors can strengthen outcomes for all communities.” – Australia’s Special Envoy to Combat Islamophobia, Aftab Malik, June 2026

What? If they were all the same, why are Jews attacked at a 57-to-1 ratio?

Australia does not have a generic hate problem that happens to include Jews. It has an extraordinary antisemitism problem that generic language about hate must not be allowed to hide.

Related:

Bondi Attack: Can Jews Be Victims in the Media? (December 2025)

Global Jewry Is Losing Australia, Canada, France, Germany and UK (December 2024)

The Depravity of Antisemitic Socialism Has Become a Movement

From his perch at The New York Times, Thomas Friedman wants to be “very clear” about Hamas. Instead, his formulation gets the moral order backwards.

“Hamas is a terrible organization,” he writes, “first and foremost for Palestinians.”

Hamas is not primarily a terrible organization. It is a terrorist organization whose foundational ideology targeted Israel and Jews.

Hamas said so itself. Its 1988 charter declares that “Israel will exist and will continue to exist until Islam will obliterate it.” Article 7 invokes a religious tradition about Muslims fighting and killing Jews. Article 13 rejects negotiated settlements: “There is no solution for the Palestinian question except through Jihad.”

October 7 was the depravity of those words turned into action. Hamas terrorists crossed into Israel, attacked civilian communities, murdered families and kidnapped hundreds of people. Terrorism was not an unfortunate byproduct of Hamas rule. It was the method of an organization whose charter had openly described its enemy and objective.

Nor was Hamas imposed upon Palestinian Arabs. In the 2006 Palestinian legislative elections, voters handed Hamas 56% of the seats in parliament — 74 of 132 — and control of the legislature.

October 7 did not sever that political connection. In December 2023, the Palestinian Center for Policy and Survey Research found that 72% of Palestinians believed Hamas’s decision to launch the October 7 attack was correct, including 57% in Gaza and 82% in the West Bank. Even in October 2025, 53% still called the decision correct.

That context makes Friedman’s criticism of Western Hamas apologists particularly revealing. He calls the “free pass” Hamas receives from some pro-Palestinian progressives “shameful.”

The issue runs much deeper than shame.

There is a straight line from a charter describing the destruction of Israel and the killing of Jews, to terrorists carrying out a massacre in Israel, to people defending the decision to launch that attack. The depravity lies in the ideology, the terrorism committed in its name and the willingness to celebrate or excuse it afterward.

And that depravity has migrated into American politics. The Democratic Socialists of America and radical left-wing university professors describe Israel as a colonial project and Israelis as “colonialists,” a framework to erase the distinction between combatants and civilians and recast violence against Israeli Jews as “resistance.” This movement is no longer confined to demonstrations and campuses; DSA member Zohran Mamdani has ridden the democratic-socialist movement into the New York City mayoralty and is now helping other left-wing candidates like Mohamed El-Zayed in Michigan win office.

Friedman’s formulation reverses the danger. Hamas becomes “terrible” rather than terrorist. Palestinians become its primary victims rather than a population which supports Hamas. And those in the United States and elsewhere who give Hamas political cover are merely “shameful.”

That formulation grants absolution to terrorists and their knowing supporters.

The endorsement and celebration of mass violence against Jews — a tiny minority-minority — is becoming a motivating force in American politics. That should terrify Thomas Friedman. It should terrify every decent American.

Because when a movement can watch the mass murder of Jews and explain why their killers were engaged in “resistance,” the problem is no longer simply Hamas.

The depravity has become a movement.

Israel’s Response to the Ceuta Invasion

For nearly three years, Spain positioned itself as one of Israel’s sharpest critics in Europe.

Prime Minister Pedro Sánchez repeatedly condemned Israel’s conduct in Gaza, recognized a Palestinian state, pressed for European measures against Israel, and framed the conflict primarily through the language of humanitarian obligation. Israeli officials responded that Spain had become increasingly detached from the security realities Israel faces and was rewarding Hamas diplomatically after October 7.

Then Spain found itself confronting a border crisis of its own.

An estimated 49,000 migrants surged into Spain’s North African enclave of Ceuta in a single day, overwhelming local authorities and forcing Spain to deploy troops to restore order. Overnight, the country’s political conversation shifted from humanitarian ideals to border control, sovereignty, and national security.

Israel noticed immediately.

Israeli officials pointed to Ceuta as evidence of something they had argued for years: it is easy to lecture another democracy about borders until your own border collapses.

Israeli ambassador to the United Nations Danny Danon took aim at Spain for why it maintains a colony in Africa

There was an unmistakable sense of schadenfreude in parts of the Israeli reaction. The same government that had spent months criticizing Israel for emphasizing security suddenly found itself insisting that no sovereign nation can simply allow tens of thousands of people to cross its frontier without control.

Every democracy must balance compassion with sovereignty. Every democracy must decide whether humanitarian obligations can coexist with meaningful border enforcement. Israel has argued for years that they must. Spain is now discovering how difficult that balance becomes when events unfold on its own frontier.

There is another irony.

Spain’s immediate security now depends heavily on Morocco’s cooperation. Rabat’s willingness to police its side of the border has become essential to Spain’s stability. Yet Morocco chose a dramatically different path from Spain in its relationship with Israel. It joined the Abraham Accords, expanded security, intelligence, and economic cooperation with Israel, and demonstrated that pragmatic regional partnerships can coexist with support for Palestinian aspirations.

Spain and Morocco have moved in opposite diplomatic directions with Israel. Yet today Spain needs Morocco more than ever.

Israel’s ambassador to Spain declined to say whether its government supports Morroco taking over the Spanish enclaves in Africa.

Israel, however, should resist celebrating too loudly.

If Ceuta marks the beginning of sustained migration pressure into Europe, the political consequences are unlikely to stop with Spain. Across the continent, immigration has already fueled the growth of nationalist parties and intensified debates over identity, sovereignty, and integration. Another large migration wave could accelerate those trends even further.

History offers a warning for Jews.

Periods of political instability and polarization have rarely benefited Jewish communities. When societies become more fractured, antisemitism often finds new expression—from parts of the far right, from extremist Islamist movements, and from other ideological currents. Europe has already experienced a sharp rise in antisemitic incidents since October 7, 2023. Additional social upheaval could place Jewish communities under even greater pressure.

Israel can fairly point out the irony of Spain’s predicament. It can argue that Ceuta demonstrates the complexity of governing borders that are easier to criticize than to defend.

If Europe enters another prolonged period of political instability, no one should assume European Jews will remain untouched by the consequences. Those victims will not be amused by Israel nor protected by smug Israeli diplomats saying I told you so.

The United Nations and International Law are Antisemitic

The Temple Mount is the holiest site in Judaism.

For nearly two thousand years, Jews have ended prayers with the hope of returning to Jerusalem and rebuilding what once stood there. It is the location of the First and Second Temples. Jewish longing for Jerusalem is woven into daily prayers, holidays, weddings, and mourning rituals.

Yet major international bodies have passed resolutions referring to the site primarily through its Muslim names while minimizing or omitting its central place in Jewish history. Imagine a resolution discussing the Vatican without mentioning Christianity, or Mecca without mentioning Islam. The absurdity would be obvious.

The issue extends beyond language.

Official United Nations map labeling the Temple Mount as holy only to Muslims

The international community supports a protocol under which Muslims may pray freely on the Temple Mount while Jews are restricted from praying at Judaism’s holiest site. The result is extraordinary: the world’s only Jewish state is expected to enforce a policy under which Jews do not support a basic human right at their holiest location in favor of members of another faith.

The Temple Mount is not merely a religious site. It sits at the heart of a larger question: whether the Jewish people are entitled to the same rights afforded to every other people.

Around the world, international institutions celebrate indigenous peoples reconnecting with ancestral lands, reviving ancient languages, protecting sacred sites, and preserving cultural traditions. Yet only in the case of the Jewish people does a return to the place where their civilization, language, religion, and national identity were born become a form of “colonialism.

International institutions routinely describe the Temple Mount and the Jewish Quarter as part of “occupied Palestinian territory.” Yet these are the very places where Jewish civilization was born, where the ancient Temples stood, and where Jewish communities lived for centuries.

Jordan’s capture of eastern Jerusalem in 1948 resulted in the expulsion of its Jewish population and the denial of Jewish access to the Western Wall, the Temple Mount, and the Jewish Quarter for nineteen years. It granted citizenship to residents as long as they weren’t Jewish. The UN seemingly liked this. International discussion of the Old City of Jerusalem begins after the expulsion of Jews, as though their absence were the natural condition and their return the disruption.

The same pattern appears in discussions of territory.

The Green Line was never intended to be a permanent border. The 1949 Armistice Agreements explicitly stated that the line was not a political boundary and would not prejudice future negotiations. It was a military ceasefire line drawn after a war.

Yet decades later, much of international law treats that armistice line as though it were a sacred border whose crossing transforms ordinary Jews into international criminals.

A Jew who moves across that line becomes a “settler.” An Arab who moves into the same building does not. The geography is identical. The identity of the resident is what changes.

International institutions frequently oppose changes to the “demographic character” of eastern Jerusalem. But demographic character relative to what date?

The answer is effectively 1949, the year after Jordan captured eastern Jerusalem and expelled every Jew from the Jewish Quarter and surrounding areas. Why should the demographic baseline for justice be the moment immediately following the ethnic cleansing of Jews?

Why not 1980? Why not 2000? Why not today?

Human beings move. Cities evolve. Neighborhoods change.

The only way to preserve a specific demographic snapshot forever is to decide that one particular population must be prevented from returning.

In Jerusalem, that population happens to be Jews.

Then there is the question of refugees.

The same international system that opposes Jews moving into neighborhoods beyond the Green Line frequently endorses claims that millions of Palestinian refugees and descendants should be allowed to settle inside Israel.

Movement in one direction is described as a right. Movement in the other direction is described as a violation of international law.

The asymmetry is impossible to miss.


Every era develops its own vocabulary for antisemitism. In medieval Europe it often spoke the language of theology. In the nineteenth century it spoke the language of race. Today it increasingly speaks the language of international law.

Around the world, international institutions celebrate indigenous peoples reclaiming ancestral lands, reviving ancient languages, protecting sacred sites, and restoring cultural traditions.

Jews have done all of those things.

They returned to the land where their civilization was born. They revived Hebrew from a language of prayer into a language of everyday life. They restored Jewish sovereignty to the city that has stood at the center of Jewish life for three millennia. They reestablished communities at many of their most ancient holy sites.

Yet only in the case of the Jewish people does this story become one of colonialism rather than return.

How Maureen Galindo Became Someone Else’s Story

Imagine a congressional candidate proposing detention camps for members of another minority group.

Imagine accusing that group of criminality, depravity, and collective guilt. Imagine that candidate finishing first in a major-party primary and having a realistic path to Congress.

What would journalists focus on? The candidate? Or everyone around her?

“turn Karnes ICE Detention Center into a prison for American Zionists” – Maureen Galindo, leading Democrat for TX-35

That question hovered over the New York Times coverage of Texas congressional candidate Maureen Galindo. Readers learned about Republican efforts to boost her candidacy. They learned that Democratic leaders denounced her. They learned of fears that she could become a liability for her party.

What they largely did not receive was a full accounting of Galindo herself.

accused her opponent of being “paid by Zionist terrorism and trafficking.” – Maureen Galindo, leading Democrat for TX-35

The article informed readers that Galindo had made inflammatory remarks. It offered a glimpse of the controversy. Yet it spent remarkably little time exposing the breadth and character of the rhetoric that made her candidacy so extraordinary. Galindo’s own words appeared only in fragments. Her worldview remained mostly offstage.

The effect was subtle but significant. Readers were encouraged to view Galindo as a political problem rather than as a political phenomenon.

Jews run Hollywood and worship at the “synagogue of Satan.” – Maureen Galindo, leading Democrat for TX-35

The frame became Republican meddling.

The story should have been why thousands of Democratic voters found her acceptable.

Republican spending may have increased Galindo’s visibility. Democratic leaders may have condemned her. Neither explains why a candidate whose rhetoric would once have ended a political career finished first in a Democratic primary.

“All politicians who have taken Israeli money should be tried for treason” – Maureen Galindo, leading Democrat for TX-35

That is the question the article never seriously explored.

The answer may lie in a reality that many journalists remain reluctant to confront that antisemitism is increasingly treated differently from other forms of prejudice.

When politicians target most minority groups, journalists lead with the offensive remarks themselves. Readers see the words and judge them accordingly.

When Jews or Zionists are the target, the instinct often shifts toward explanation. The discussion moves to grievances, movements, funding, coalitions, and historical forces. The prejudice becomes something to interpret rather than confront.

I don’t care “what any Zionist-owned politician thinks. They’re exposing themselves as Zionists which will backfire on them.” – Maureen Galindo, leading Democrat for TX-35

This pattern has become particularly visible in discussions surrounding Zionism. For years, much of the political and academic world insisted that anti-Zionism and antisemitism occupy entirely separate categories. One concerns a state. The other concerns a people.

Galindo’s rhetoric collapses that distinction.

Her remarks are not primarily arguments about settlements, borders, military policy, or diplomatic arrangements. They concern Zionists in the United States. They assign collective characteristics to an enormous population. They transform a political identity into a moral category. They depict entire groups as uniquely dangerous and deserving of extraordinary treatment.

That is why her candidacy matters.

Not because she is representative of all progressives. She clearly is not.

Not because every critic of Israel shares her views. They plainly do not.

She matters because she demonstrates how rhetoric that would be instantly recognized as bigotry in almost any other context can find an audience when directed at Zionists and Jews.

And that audience is no longer hypothetical.

Galindo finished first because real voters chose her. That fact should have been the center of the story.

Instead, the NY Times coverage drifted toward a more comfortable explanation: Republicans boosted her campaign because they wanted to embarrass Democrats.

Perhaps they did.

Political parties routinely try to elevate weak or extreme opponents. There is nothing novel about the tactic.

What is novel is the assumption that the tactic itself explains the outcome. It does not.

A campaign contribution can buy advertising. It cannot manufacture belief. A mailer can increase awareness. It cannot create enthusiasm where none exists. Electoral manipulation may shape margins, but it does not explain why a message resonates.

To understand Galindo’s success requires examining the movement that produced her supporters rather than the operatives who noticed them.

That inquiry would lead into uncomfortable territory. It would require asking why anti-Israel activism increasingly attracts rhetoric that once belonged on the fringes of political life. It would require examining how language once considered antisemitic is repackaged as moral virtue. It would require acknowledging that hatred can emerge from the left no less than from the right.

Instead, the Times watered down the belief system of Galindo’s voters. It argued that the bile had “significantly less attention in Texas’s 35th congressional district.” It claimed that “most were unaware of the controversy,” and “knew little about the specifics.” It quoted a progressive who heard about Galindo’s smears “but brushed them as a political attacks.”

In other words, the Times deliberately sought to portray the progressive voters for Galindo as NOT antisemitic nor anti-Israel, just unaware.

This is journalistic malfeasance. It would never happen for any other minority group, and certainly not one experiencing a wave of hate crimes.

Journalists are trained to recognize certain forms of extremism instantly and warn readers about their implications.

The danger is not only the prejudice they recognize. It is also the prejudice they explain until it begins to sound normal.

Maureen Galindo may or may not win her race. What matters is that a candidate who trafficked in rhetoric that would have dominated headlines if directed at almost any other minority group finished first in a Democratic primary.

Yet the discussion focused elsewhere: Republican strategy, Democratic embarrassment, campaign spending, electoral tactics.

Everything surrounding the candidate became the story.

The candidate – and her supporters – became someone else’s story.