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How the Jewish Community Must Respond to the New Face of Antisemitism

A pro-Hamas demonstrator uses a megaphone at Columbia University, on the one-year anniversary of Hamas’s Oct. 7 attack, amid the ongoing Israel-Hamas conflict, in New York City, US, Oct. 7, 2024. Photo: REUTERS/Mike Segar

The notoriously hostile anti-Israel encampments on college campuses during the last year may be mostly gone, but the storm of antisemitism has not disappeared. Instead, it has transformed — becoming more ingrained and widespread. The hatred is no longer confined to a handful of extremists attracting public attention, but has been woven into the fabric of academic culture, social movements, political discourse, and even sports.

At major universities like NYU and Tulane, calls for “resistance by any means,” including violence, have become a routine part of campus life.

At Columbia University, a student group recently published a chilling manifesto titled “The Columbia Intifada,” glorifying violence against Jews. Meanwhile, the media and human rights organizations — which should be sounding the alarm — continue to downplay or ignore the growing problem.

What we are witnessing as a society is the normalization of prejudice against Jews, where hate has become routine, crazy is the new normal, and acts of antisemitism are simply dismissed or downplayed.

As Jews and as human beings, we cannot accept this.

The Jewish community must respond decisively, not with fear or retreat, but with pride, clarity, and an unwavering commitment to our values. If we have learned anything from the past few years, it is that when we unite, we achieve extraordinary things. It was unity that brought Jewish students together to successfully challenge negligent university administrations. It was unity that amplified our voices in courtrooms, on social media, and in classrooms. And it is unity that will allow us to rise to this new challenge.

Embracing Jewish Pride

Antisemites thrive on fear and silence. They want us to hide who we are — to shrink away from confrontation. But we must not give them that victory. The first step in combating the new face of antisemitism is to unapologetically display our Judaism with pride. Every Shabbat dinner, every holiday celebration, every mezuzah hanging proudly on a dorm room door is a statement: we are here, and we will not be erased.

This is not about defiance for defiance’s sake. It’s about reclaiming the narrative by living and embodying the values that define us.

For example, Judaism teaches us the importance of tikkun olam — repairing the world — by spreading justice, kindness, and compassion. It urges us to love the stranger, to pursue peace, and to see the divine spark in every person. These values are not just theoretical; they are meant to guide our daily lives. Every act of kindness, every moment of empathy, and every effort to build bridges reflects the principles that have sustained our people for generations.

When we lean into these values, we send a powerful message to the world: Fighting hate with hate has never worked and will never work. Our answer to the abhorrent antisemitism on and off campus is not to mirror the venom of our enemies but to live out the principles that define us. Our message to the world is one of peace, love, and justice. It is a message that grows louder when the Jewish people come together, united by our shared history and values.

The Power of Community 

Consider what happens when we celebrate as a community — when we gather for a Passover Seder, dance on Simchat Torah, or light Shabbat candles together. These are more than just rituals; they are moments to pause to honor family, community, and the belief that there is always a brighter tomorrow. Living our Judaism out loud strengthens the bonds between us and proclaims to the world that we are a people who choose life, who choose joy, who choose hope.

Over the course of the past year, I’ve seen countless times how this sense of community empowers individual students. When surrounded by the support of their peers, students are so much more likely to openly celebrate and embrace their Jewish identity with courage and confidence. They feel emboldened to wear symbols of our faith, like a kippah or a Star of David, even in challenging environments. They speak up in class when faced with misinformation or bias, and they take pride in their heritage rather than feeling the need to hide it.

This courage doesn’t just benefit individuals—it strengthens the entire community. It is this spirit of unity around our values that makes the difference. When we stand together, others take notice. Antisemites may spread lies, but when the Jewish community is united, their hate falls on deaf ears. The people around us—our neighbors, our colleagues, our classmates—see us for who we are: a community rooted in justice, peace, and an unwavering commitment to the dignity of all human beings.

When we embrace our Judaism fully, the hate around us begins to lose its power. This is why Jewish pride is not just an act of self-preservation — it is a form of resistance that can change hearts and minds. It tells the world that we are not victims of history; we are participants in its betterment.

The current reality is daunting, but it is not without hope. The same unity and determination that have sustained the Jewish people for centuries can guide us forward — but we must act now. We cannot allow the normalization of antisemitism to take root any deeper. We must confront antisemitism wherever it appears, even when it is uncomfortable or inconvenient.

At the same time, we should be reaching beyond our own community to engage with allies and build coalitions, because antisemitism is not just a Jewish problem — it is a societal problem. When hate is normalized, it endangers everyone. It creates a society where intolerance is allowed to fester, threatening the safety and dignity of all marginalized groups. This is why, when our communities are at their strongest, we must seize the moment to forge partnerships that unite us and amplify our efforts in the fight against hate.

The stakes are high, but so is our capacity for resilience. Our community has faced hate before, emerging stronger each time. We will do so again — not by retreating into silence or mirroring the hatred directed at us, but by standing firm in our values and letting our pride outshine their prejudice. And above all, we must show the world the beauty, strength, and vibrancy of Jewish life.

Rabbi David Markowitz, Executive Vice President and Managing Director of Vision and Partnerships at Olami, has been fighting campus antisemitism since October 7, where he led a delegation of Jewish students to speak with policymakers and politicians at The White House, as well as the Knesset.

The post How the Jewish Community Must Respond to the New Face of Antisemitism first appeared on Algemeiner.com.

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The BBC Documentary That Paints Every Israeli as an Extremist

The Jewish community of Beit El in Judea and Samaria. Photo: Yaakov via Wikimedia Commons.

Louis Theroux first visited the West Bank in 2011 to film a documentary titled Louis and the Ultra-Zionists, part of his long-running series for the BBC. Back then, he at least seemed to possess a trace of journalistic curiosity. Even the title signaled a degree of editorial caution — framing his subjects as a small, ideological fringe rather than representative of Israeli society as a whole.

At the time, Theroux made an effort to clarify that he was profiling a narrow segment of Israelis. He showed legally purchased Jewish homes (sold by Arab landowners, no less) and acknowledged the regular — and at times deadly — terror attacks faced by Israeli civilians living in the area, often requiring military protection. There was condescension, certainly. But there was also context.

Fast-forward to 2024, and the curiosity is gone — though the bemused, slightly smug expression remains. His new BBC documentary, Louis and the Settlers, drops even the soft qualifiers. No “ultra.” No nuance. Just “settlers.” And with that, Theroux makes it clear: half a million Israelis living in the West Bank are one and the same — extremists who, we’re told, want every last Palestinian removed from the land.

This time, the documentary doesn’t begin with questions. It begins with conclusions. And Theroux uses a brief, unrepresentative snapshot of life in the West Bank to draw sweeping indictments of the entire Israeli state.

The message is unmistakable: Israel is the problem. Settlers are the villains. And Palestinians are passive, blameless victims of a colonial project.

Within the opening minutes, Theroux plants his ideological flag. He refers to the West Bank as “Palestinian territory” and describes every Israeli community within it as illegal under international law — a sharp departure from his more qualified approach 14 years earlier.

And while his personal views seep in throughout the film, they become crystal clear during one exchange at a checkpoint, where an Israeli soldier casually refers to their location as “Israel.” Theroux shoots back: “We’re not in Israel, are we?”

And just like that, the BBC and Louis Theroux have redrawn Israel’s borders. No Knesset debate needed.

Erasing History to Blame the Massacre

The timing of this return trip is no accident. The film comes in the shadow of the October 7 Hamas massacres — the day 1,200 Israelis were slaughtered, families were burned alive in their homes, and children were dragged into Gaza. And yet, Theroux barely mentions it.

The few passing references to October 7 serve not to inform the audience — but to imply that Israel may be exploiting its own dead to justify further expansion. It’s not an investigation. It’s an accusation. And it allows him to skip over thousands of years of Jewish history in order to frame the current war in Gaza as a convenient cover story for Israeli “aggression.”

Take Hebron, for example. Theroux tells viewers that “in 1968, the year after [the West Bank] was occupied by Israel, a community of Jewish settlers moved in illegally. They now number some 700.” He fails to mention that in 1895 — decades before the modern state of Israel existed — Hebron had a Jewish population of 1,429.

Jews have lived in Hebron since antiquity — it’s where, according to Jewish tradition, Abraham purchased the Cave of the Patriarchs. Modern records date the community back centuries, despite discrimination under Ottoman rule and bans on Jewish prayer at holy sites. In 1929, Arab rioters carried out a massacre, wiping out Hebron’s Jewish population. Dozens were murdered; the rest were expelled. Under Jordanian rule from 1948 to 1967, Jews were banned from the city entirely. When they returned after the Six-Day War — not as colonists, but as a displaced community coming home — Theroux picks up the story there and calls it “illegal.”

On the Six-Day War itself, Theroux offers no context. No mention of the Arab armies preparing to destroy Israel. No mention of Israel’s preemptive strike against an existential threat.

According to The Settlers, Israel simply “occupied” — full stop.

Palestinian Terrorism? Not Even a Footnote.

Theroux visits Evyatar, a small Jewish community near the Palestinian town of Beita, and uses it as a stand-in for the entire West Bank. Beita is depicted as a symbol of peaceful resistance: a proud, ancient Palestinian village standing firm against violent settlers backed by IDF soldiers.

It’s a neat story. Too neat. Because missing from the story are years of organized, violent riots from Beita — complete with Molotov cocktails, burning Stars of David, and Nazi swastikas. All carefully omitted to preserve the narrative: Palestinians peaceful, settlers aggressive. Facts that don’t fit? Left on the cutting room floor.

Meanwhile, Israeli nationalism is treated as something sinister and unsettling — a moral aberration to be examined. The notion that Jews might want sovereignty or security is met with thinly veiled suspicion. Yet Hamas’ goal of a Jew-free Palestine, explicitly laid out in its charter, is never mentioned. Nor is the Palestinian Authority’s “pay-for-slay” policy, which literally incentivizes terrorism by rewarding those who murder Israelis — including women and children.

These aren’t fringe details. They’re central to understanding the region. And Theroux knows it. He just doesn’t care.

The BBC’s Complicity

That The Settlers aired on the BBC — a publicly funded broadcaster once seen as a gold standard of global journalism — says plenty. Not just about Louis Theroux’s agenda, but about the institutional direction of the BBC itself. This wasn’t a rogue filmmaker sneaking bias past the editors. This was bias built into the foundation — signed off, packaged, and broadcast under the banner of credibility.

There is, of course, no problem with scrutinizing Israeli policy, and no issue with questioning the settlement enterprise or highlighting the tensions in the West Bank. But journalism — real journalism — demands context. It demands precision. It demands at least a passing familiarity with the full scope of the story.

Theroux offers none of that. He arrives with a predetermined script and casts his roles accordingly: Hero. Villain. Victim. Oppressor. And when reality refuses to cooperate? It’s left out.

Louis Theroux didn’t return to Israel to understand it. He returned to flatten it. To reduce its complexity to a morality play — and to ensure everyone knows the antagonist is.

The Settlers isn’t a documentary. It’s a hit piece. And the BBC handed him the camera — then applauded the performance.

The author is a contributor to HonestReporting, a Jerusalem-based media watchdog with a focus on antisemitism and anti-Israel bias — where a version of this article first appeared.

The post The BBC Documentary That Paints Every Israeli as an Extremist first appeared on Algemeiner.com.

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Indian Army Kills Islamist Terrorist Linked to 2002 Murder of Jewish-American Journalist Daniel Pearl

Jewish-American Wall Street Journal journalist Daniel Pearl was kidnapped and murdered by Islamist terrorists in Pakistan in 2002. Photo: Screenshot

The Indian government announced on Thursday that its military forces had killed “Pakistan’s most wanted terrorist,” who was connected to the 2002 murder of Jewish-American Wall Street Journal journalist Daniel Pearl.

On Wednesday, India launched “Operation Sindoor,” which the ruling Bharatiya Janata Party (BJP) claims is targeted at dismantling “terrorist infrastructure” in Pakistan and Pakistan-administered Kashmir.

The operation came after Pakistani terrorists killed 26 Hindu tourists in Kashmir last month amid escalating tensions between the two countries.

In a post on X, the BJP confirmed that during this week’s operation, the Indian army killed Islamist terrorist Abdul Rauf Azhar, who was involved in numerous terrorism plots, including the 1999 hijacking of an Indian Airlines flight, the 2001 terror attack on the Indian Parliament, and the 2016 Pathankot Air Force base attack.

Azhar’s involvement in the 1999 hijacking led to the release of Ahmed Omar Saeed Sheikh, a British-born al-Qaeda member with close ties to Pakistan’s intelligence services, who later was involved in the kidnapping and subsequent murder of 38-year-old Pearl, who was covering the war on terror as a journalist when he was abducted.

In a statement on X, Pearl’s father, Judea, addressed initial reports regarding Azhar’s death and his connection to his son’s murder.

“I want to clarify: Azhar was a Pakistani extremist and leader of the terrorist organization Jaish-e-Mohammed. While his group was not directly involved in the plot to abduct Danny, it was indirectly responsible. Azhar orchestrated the hijacking that led to the release of Omar Sheikh — the man who lured Danny into captivity,” he said.

In 2002, the Jewish-American journalist was abducted and killed by a group of Islamist terrorists connected to Azhar’s militant network, which had ties to al-Qaeda and Jaish-e-Mohammed, a terror group aiming to separate Kashmir from India and incorporate it into Pakistan.

On Jan. 27, 2002, an email was sent to several Pakistani and US media organizations, which included several photos, stating that Pearl was being held in “inhumane” conditions to protest the US treatment of Taliban and al Qaeda prisoners in Cuba. Photo: Screenshot

Originally stationed in New Delhi as the South Asia bureau chief for The Wall Street Journal, Pearl later moved to Pakistan to investigate terrorism following the Sept. 11, 2001, terrorist attacks in New York City.

After kidnapping Pearl at a restaurant in Karachi, southern Pakistan, the Islamist terrorists, who identified themselves as the National Movement for the Restoration of Pakistani Sovereignty, accused him of being an Israeli spy and sent the United States a list of demands for his release.

However, Washington did not meet their demands, and Pearl was ultimately executed after being held captive for five weeks.

His wife, Mariane Pearl, gave birth to a baby boy, Adam D. Pearl, in Paris later that year. On the Daniel Pearl Foundation website, she said, “Adam’s birth rekindles the joy, love, and humanity that Danny radiated wherever he went.”

The post Indian Army Kills Islamist Terrorist Linked to 2002 Murder of Jewish-American Journalist Daniel Pearl first appeared on Algemeiner.com.

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Jewish Jewelry Shop Owners Brutally Assaulted in Tunisia Days Before Annual Pilgrimage

A Jewish jewelry shop owner in Djerba, Tunisia, was brutally attacked by a man wielding a machete. Photo: Screenshot

A Jewish jewelry shop owner in Djerba, Tunisia, was brutally attacked by a man wielding a machete just days before the Tunisian island was set to host its annual Jewish pilgrimage, which is expected to draw thousands of visitors.

On Wednesday morning, two Jewish men — owners of a jewelry shop in the center of the island, located off Tunisia’s southeast coast — were physically assaulted by a man carrying a large knife.

Although the attack was halted when one of them screamed — alerting members of the local Jewish community who subdued the assailant — one of them was left severely injured.

According to local media reports, the attacker had surveyed the island the day before, visiting several stores to identify those owned by Jews. Local police arrested him shortly following the assault.

After the attack, one of the owners was admitted to the hospital with severe injuries. The 50-year-old Jewish man had his fingers severed during the assault and underwent surgery to reattach them.

Israeli Foreign Minister Gideon Saar condemned the attack and expressed his wishes for a swift recovery to the victims.

“This attack comes two years after the previous deadly assault that claimed Jewish lives and the lives of security personnel during the Lag BaOmer celebration,” the top Israeli diplomat wrote in a post on X.

“I call on the Tunisian authorities to take all necessary measures to protect the Jewish community,” Saar continued.

Djerba is home to the majority of Tunisia’s Jewish community, numbering about 2,000 people, and is also where the renowned El Ghriba Synagogue, one of North Africa’s oldest synagogues, is located.

The attack comes just a week before Jewish pilgrims are expected to arrive on the island for the Lag B’Omer holiday, when thousands gather annually for three days of festivities. The annual pilgrimage to El Ghriba Synagogue, scheduled for May 15 and 16 this year, draws visitors from around the world.

The synagogue has been targeted in multiple terrorist attacks over the years, including in 1985, 2002, and 2023.

Two years ago, a shooting at the synagogue claimed the lives of two Jewish cousins and three police officers. Aviel Hadad, a 30-year-old Israeli goldsmith, and Ben Hadad, a 42-year-old Frenchman who had traveled to join the festivities, were among the victims.

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