The Hidden Messages in Your Antisemitism Anxiety
Recognizing and validating anxieties concerning antisemitism is not a concession to fear, but rather a call to action.
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Jews are an anxious people.
And we have both historical and contemporary reasons to be.
Nowadays, toxic ideologies falsely label “White oppressors” as part of the progressives’ so-called Diversity, Equity, and Inclusion (DEI) doctrine — including Israelis and Jews, meaning Israelis and Jews are ironically excluded from DEI practices in many workplaces and schools.
A new survey analyzing the impact of antisemitism on American Jews has revealed that at least 3.5 million American Jews have personally encountered antisemitism since October 7th, 2023.1
In July, a survey of nearly 8,000 self-identified Jews from 13 European countries found that 96 percent of respondents said they had encountered antisemitism in their daily lives even before the war in Gaza.2
“France has always been antisemitic,” former French foreign minister Bernard Kouchner told Paris Jewish station Radio J on Sunday in a conversation about Israel, the war in Gaza, and French antisemitism. “When there’s nothing to think about, one turns to antisemitism. When there’s any kind of misfortune, one turns to antisemitism. It’s a very profound sickness.”
The antisemitism watchdog group Cyberwell released a report which suggests that, in the 11 months after October 7th, antisemitic content on the internet rose 36.6 percent, with an 86 percent spike in the first three weeks (before Israel’s ground incursion into Gaza).
Cyberwell also found that narratives demonizing Jews shifted after the Hamas-led massacres and kidnappings. In the 11 months before then, the claim that Jews dominated or controlled the world increased the most in antisemitic social-media discourse with 33 percent of posts. In the 11 months after, that trope fell to 13.8 percent, while “Jews are evil” rose from 16.3 percent to 21.5 percent, and “Jews are an enemy” increased from 15.9 percent to 29.2 percent.
A report recently released by the AMCHA Initiative provides evidence that an anti-Israel faculty group called “Faculty for Justice in Palestine” has led to faculty-driven anti-Israel protests on campuses, fueling antisemitic violence against Jewish students.3
And antisemitism is not just alive and well on college campuses. In New York City, for example, activists and foreign actors have infiltrated the city’s public schools with anti-Israel materials, fostering bias and hatred of Jews. Canadian Jews have also reported similar trends in Canada’s public school systems. One of our guest writers, Canadian professor Paul Finlayson, wrote that: “Today, in Canada, it is like Nazi Germany in the 1930s.” As such, 82 percent of Canadian Jews feel less safe after October 7th.4
“Walking around Vancouver, you would think that we live next door to the Gaza Strip. Pro-Hamas protests and bomb threats to Jewish institutions make me feel uncomfortable disclosing I am Jewish and for my own safety,” said one Canadian Jew.5
Since October 7th, Aussie Jews have been shocked by an explosion of antisemitism, including doxing, boycotts of Jewish businesses, and violent attacks. One of the most troubling incidents occurred when a WhatsApp group dedicated to combating antisemitism in the arts had its information leaked and compiled into a “Jew List.” This spreadsheet was created with the intention of boycotting and harassing Jewish artists.
Jeremy Leibler, the president of the Zionist Federation of Australia, said that Australian Jews are experiencing a seismic shift: “I believe that the golden age for global Jewry has likely come to an end. In Australia, we have seen a dramatic rise in antisemitism in almost every part of society.”6
Data from the Israel National Health Survey and additional research indicate that mood and anxiety disorders are prominent concerns within both Israeli and broader Jewish populations globally.
“Beyond the current climate of antisemitism and the war, other factors make us so anxious that it can be classified as a disorder. These include genetic predispositions, historical trauma, cultural pressures, Jewish stereotypes, identity and belonging, and personal relationships; all play roles in amplifying stress and anxiety levels,” according to Dr. Ilene S. Cohen, a licensed therapist.7
“Given the historical context of facing existential threats and global hostility, it’s understandable why anxiety is a prevalent emotion among Jews,” added Cohen. “Most notably, the Holocaust has left an indelible mark on the collective Jewish psyche, contributing to what some scholars refer to as ‘Jewish annihilation anxiety’ — a deep-seated fear of persecution and genocide. This historical context can heighten vulnerability and anxiety about potential threats to the community’s safety and existence.”
But there is another way to think about antisemitism anxiety: A big trend should induce big feelings. The resurgence of antisemitism is not an imagined phenomenon. For anyone paying attention, the recent trend is undeniable: Hate crimes against Jews are rising globally, and expressions of anti-Jewish sentiments have become alarmingly mainstreamed.
Such a palpable resurgence ought to evoke strong feelings, and anxiety is among the most natural responses — evolving as a mechanism to alert us to potential threats and prepare us to protect ourselves. While we may think of anxiety in negative terms, as an unwelcome intruder on our mental peace, this discomfort often serves to alert, sharpen our awareness, and mobilize us.
And when antisemitism rears its head, signaling danger, it is essential to recognize that anxiety is not an overreaction but an appropriate response.
In the animal kingdom, vigilance is critical to survival. The anxiety that impels a gazelle to scan its surroundings before drinking at a watering hole, or that compels a mother bear to shield her cubs when she senses a predator, is essentially a form of anxiety.
Humans, although more complex in expression and behavior, are driven by similar instincts when it comes to threats. Anxiety often triggers a heightened awareness, directing our attention to details we might otherwise miss. Our bodies and minds respond to these cues as mechanisms honed over millennia of evolution, urging us to detect and respond to threats before they become dangerous realities.
Indeed, today’s antisemitism is a legitimate threat — and centuries of Jewish history have shown the devastating consequences of ignoring or downplaying growing antisemitic trends in society.
People have a strong tendency to underestimate the significance of large societal trends and their emotional impact. When a society drifts in a particular direction, it can seem amorphous and difficult to grasp. However, trends in politics, culture, and media are not just abstract concepts; they are forces that shape realities and affect lives.
The rise of antisemitism is not happening in isolation, but within a wider context of division and polarization. Social media has amplified extremist voices, and sociopolitical turmoil has, in many cases, emboldened those eager to spread hate.
For Jews and Jewish communities, these developments bring echoes of past experiences, lending a sense of urgency to the situation. Antisemitism is not a fleeting phenomenon, nor is it confined to specific geographies or sociopolitical contexts; rather, it is a powerful trend with vast historical roots. It is natural, therefore, that it evokes intense emotions.
Acknowledging the anxiety around antisemitism is vital for several reasons. First, it validates the experiences of those who feel this way. To dismiss or belittle this anxiety is to overlook the lived experiences of countless individuals who feel genuine fear for their safety and their identity. Anxiety is often rooted in real-world stimuli, and for many Jewish people today, the proliferation of antisemitic incidents is painfully evident.
Second, acknowledging antisemitism anxiety allows for proactive and collective responses. Community organizations, leaders, and individuals can begin to take measures to address this threat, primarily by bolstering security. Recognizing and validating antisemitism anxiety is not a concession to fear, but rather a call to action. This anxiety can serve as a guide, a reminder to uphold the values of resilience, solidarity, and proactive vigilance.
As with various reasons for anxiety, the goal is not to eliminate it entirely but to channel it productively. After all, anxiety’s purpose is to protect and guide. Anxiety about antisemitism, while uncomfortable, can be a powerful motivator to learn from history, strengthen community bonds, and cultivate alliances with those who share the commitment to tolerance and justice.
Turning anxiety into empowerment does not happen overnight, but it begins with understanding and validating this anxiety as a form of wisdom. When we experience anxiety about antisemitism, we are being reminded of our own values, our identities, and the responsibility to protect them. We are also called to educate those who may not understand the full gravity of antisemitism, to raise awareness, and to engage in productive dialogue.
In Western philosophy, emotions and reason have long been positioned as opposing forces. This dichotomy, deeply rooted in the West’s intellectual tradition, suggests that emotions cloud our capacity to think clearly and make rational decisions.
Ancient Greek philosophers, especially figures like Plato and the Stoics, were influential in setting up this framework. Plato, for example, depicted the human soul as a charioteer trying to control two unruly horses — one of which represented base emotions that needed to be subdued for reason to prevail. This notion influenced Western philosophy for centuries, with the belief that emotions are dangerous when they overtake rationality. They were seen as impulsive, irrational responses that could compromise moral and ethical decision-making.
The Enlightenment thinkers further entrenched this belief. They saw reason as the highest human faculty through which humanity could achieve moral progress, scientific advancement, and social order. Emotions were considered primitive, a part of human nature to be regulated or suppressed to avoid chaos and irrationality.
However, recent insights from psychology and neuroscience have complicated this binary view. Studies show that emotions and reason are intricately linked and interdependent, with emotions playing a critical role in decision-making, ethical judgments, and personal relationships. Emotions provide valuable information about our environment, helping to prioritize our actions and focus our attention.
Today, many thinkers argue that emotions should be integrated rather than suppressed, seeing them as a complement to rational thought rather than its enemy. This shift challenges the traditional Western dichotomy, suggesting that a more nuanced understanding of the interplay between emotion and reason can lead to a more complete and effective model of human cognition.
Emotions, despite their often tumultuous intensity, serve as remarkably precise indicators of our judgments, values, and beliefs. They are not just raw, unfiltered reactions to the world, but sophisticated responses shaped by our underlying values and assumptions.
When we feel anger for instance, it is rarely a simple surge of displeasure; rather, it reflects our sense of justice and our belief that a wrong has been committed. Similarly, joy, love, fear, and grief arise not randomly but as logical, deeply personal responses to what we perceive as meaningful or threatening to our well-being or values. In this sense, emotions are much more than fleeting states of mind; they are mirrors of the inner architecture of our ethical and personal commitments.
Hence why anxiety demonstrates a core function of emotions: They highlight what we value and where our moral compass lies.
For many Jews, concern about antisemitism is a fitting reaction to the rapid spread of Jew-hatred and so-called “anti-Zionism.” There is much at stake for Jewish people, their communities, and Israel — and emotional responses can be constructive when they drive actions like voting or seeking information, especially when these emotions mirror a person’s ethical concerns about their world and sense of justice.
For instance, it is reasonable for a Jewish person to feel anxiety if they see one political leader as better equipped to protect Jewish communities or foster a positive relationship with Israel. In such a case, this emotion aligns with their moral beliefs.
Embracing this anxiety does not mean succumbing to fear; it means channeling it into awareness, action, and solidarity. It is a form of wisdom that insists on remembrance, compelling us to honor our past by safeguarding our future.
Just as we honor those who came before us, we take steps to ensure a safer world for generations to come, transforming anxiety into a call for justice, empathy, and resolve. And in this shared vigilance lies a source of strength, uniting us in the unwavering belief that antisemitism, however it appears, will not go unchallenged.
“3.5 Million American Jews Have Experienced Antisemitism Since October 7, New Survey Reveals.” Combat Antisemitism Movement.
European Union’s Fundamental Rights Agency
Network Contagion Research Institute
The Centre for Israel and Jewish Affairs
“Shadows of hate: The alarming rise of antisemitism in Canada.” The Jerusalem Post.
“Antisemitism on the Rise Down Under.” Tablet.
“Jews and Anxiety.” Aish.
This speaks to me. As a youngster in a Deep South town, I experienced awful Jew hate--including being physically beaten up several times. Then, as an adult living in Los Angeles and then New York, I felt better over time but always experienced a jolt of anxiety whenever I was asked by someone, "Are you Jewish?" And then, after Oct. 7th-- I began having panic attacks. I began volunteering for several groups fighting antisemitism, and yes, that has helped channel my anxiety into a feeling of empowerment. But, wow--what you wrote is true and I recognized myself in the article.
This is beyond disgusting! It is truly terrible. I can’t work this out but it is terrifying. We have to come together and solve this, otherwise, civilisation will end. Israel, I stand with you and this terror has to end.