Another Wake-Up Call for America's Jews
REVIEW: 'The Jews and the Left' by Batya Ungar-SargonWhy are British MPs so insanely obsessed with Israel?
This book gathers momentum and goes into high gear in its final sections leading up to and including the October 7 "wake-up call" to Jews and through them to the rest of America. Concentrating on the universities, the media, and sectors of the American public that she knows best, Ungar-Sargon shows how the Left's worldview, once based on right versus wrong, was replaced by the ideology of oppressor and oppressed. "That is the source of twenty-first century leftist anti-Semitism." The many strands of anticapitalist, anticolonialist, Orientalist, and other critiques of America come together in common opposition to Jews, now mostly in Israel. As she exposes the ideologies and promoters of the anti-Jewish alliance, the author punctuates her rebuttal with frustrated cries of "totally false" and "They are simply wrong." Having shown why American Jews became Democrats in the first place, and how they were then betrayed by former allies, she invites her fellow Jews to speak out as she has done, "not as Republicans" but as proud Americans.
It is heartening to read this rally against "a uniquely left-wing form of anti-Jewish hate and violence that has all but replaced right-wing antisemitism in America," but Ungar-Sargon's history is flawed and her awakening is late. Here is Commentary critic Robert Warshow writing in 1947 on America in the 1930s, "when virtually all intellectual vitality was derived in one way or another from the Communist party. If you were not somewhere within the party's wide orbit, then you were likely to be in the opposition, which meant that much of your thought and energy had to be devoted to maintaining yourself in opposition." The Communist Party was by then already in full anti-Zionist mode, Stalin having supported the Mufti's jihad in Mandatory Palestine as the start of the Arab revolution.
Warshow was writing not about the small percentage of Jews in the party but about his entire intellectual cohort. Some of the Jewish Left felt free to support Roosevelt in the late 1930s only because the Soviets had authorized the formation of the Popular Front that encouraged the cooperation with liberals it had previously prohibited. The communist "ideal" penetrated this country much deeper than fascism and for long after the threat of fascism fell away as its excuse for condoning its repressions and failures.
By the late 1960s and early '70s, some of Warshow's liberals were ready to mock their former subservience. In the American Scholar, Lionel Abel, another of the New York intellectuals, described their voluntary submission to Leftist thought control:
One must in no case do anything that might be harmful to the Left. What if the projected action seems a good one? Then one must be all the more careful. One must consider every possible consequence, even the most remote. Many actions that at first might seem beneficent when looked at more closely turned out to involve a possible damage to the Left. What Left? Which Left? Never mind. And do not ask. Indeed there is need not to ask, for the very fact that we don't know what the Left is today means that whatever it be, its situation is precarious.
When Irving Kristol, speaking for that generation, defined the neo-conservative as a liberal who was mugged by reality, that "reality" took the form of the anti-Zionist Left.
This is just to say that there have been earlier important wake-up calls in the American history of Jews and the Left, and the excommunication of "the Right" was used to keep them in line. That Jews among other Americans do not know this history makes it so much sweeter to keep pulling that football out from under them.
Ungar-Sargon's warning comes after the red diaper babies of the 1960s had metastasized into legions of progressives and merged with Islamists, fueled by more overseas funders, hackers, and influencers than the old communists ever dreamed of. Her explanation for the relation of Jews and the Left is partial at best, but her warning may still be timely. She insists that Jews under assault have to lead the way in speaking the truth: "To hate Jews is to hate America. We are an inextricable part of this nation." This is a fight that all Americans must win.
I can only imagine how bizarre it must be for the people of North Herefordshire, who thought they were electing a Green MP to talk about nature reserves and pollution, to hear Ellie Chowns mention Israel and Gaza a combined 50 times and North Herefordshire just 37 times. Astonishingly, she has mentioned Israeli settlements in the West Bank more times than the pollution of the River Wye – a key local issue that she promised to make her top priority if elected.Report: Israel suspects foul play after third Israir plane damaged at Luton Airport in under a year
The frequency with which these MPs have used their platforms in the Commons to pontificate Israel has been dizzying – and their use of parliamentary procedure has been shameless. In just the past few weeks, there has been a backbench business debate on trade with Israeli settlements and a Westminster Hall debate about Israeli influence on British politics.
In the Westminster Hall debate, we had the extraordinary sight of multiple MPs who have been on Qatari-funded trips to Qatar complain about other MPs going on trips to Israel, even though these were funded by British donors to British organisations, such as through Conservative Friends of Israel or Labour Friends of Israel.
To be clear, it is entirely justifiable for parliamentarians to go on state-funded trips, provided they are declared and the MPs go with open eyes. But as John Lamont noted in his brave and powerful contribution to that debate, those MPs were not calling for a review of lobbying regulations or foreign-sponsored trips. They were singling out one country. I will happily leave it to the reader to guess why they were so eager to single out this particular country.
Fortunately, there are many brave MPs who have stood up to all this in parliament. But the fight is extraordinarily one-sided. For even the most ardently pro-Israel MPs, this issue will just be one of many they care about. For some, their motivation for speaking out may be more driven by their principled belief that some balance is needed, rather than from a deeply held, organic desire to talk about Israel. Contrast this with the multiple MPs on the other side, for whom this is what they got into politics for and what gets them out of bed every morning. It’s the same on Britain’s streets. While many view the anti-Israel hate marches with contempt and horror, a small, angry and laser-focussed minority have been able to dominate public discourse.
Needless to say, none of this actually contributes to improving the situation for ordinary Palestinians, or for anyone else in the Middle East. As Hamish Falconer, the Middle East minister, admitted, ‘An inevitable consequence of the actions announced from this despatch box is that the warmth of my relationship with my counterparts in Israel has indeed suffered’. Combined with the UK’s unconditional recognition of a Palestinian state, we have thrown away any leverage we had with the Israeli government and much of the influence we had over the Palestinian Authority. And we have done this merely to indulge a mob who do little more than make this a nastier, unfriendlier country for our small Jewish community – and indeed the rest of us.
Israeli aviation officials suspect foul play in an incident at London Luton Airport last week, when an Israir plane was damaged by the aircraft tug while it was being towed ahead of takeoff, Channel 12 reports.'Favorite Jewish uncle' and the limits of learning from Nazism
According to the report, Israel suspects the damage was caused maliciously, with “nationalistic” intent, and is in contact with the relevant authorities in England to determine whether that is indeed the case.
Israir previously said it was the third instance of its planes being damaged at the London airport within less than a year, further increasing suspicion that it was not accidental.
The incident on Thursday evening left approximately 300 people waiting aboard the Israir plane as it sat on the tarmac for several hours.
The passengers had no air conditioning for part of the time, leading to “some medical incidents,” a passenger recounted after.
Israir blamed Luton for the three instances of damage, saying that “to our knowledge, no orderly investigation has been carried out by the airport’s management into these incidents.”
Few US Senate primaries this year carry greater implications for the Democratic Party's future than Michigan's August 4 contest. One of the race's leading candidates is Abdul El-Sayed, whose positions and endorsements place him squarely within the antizionist movement.
To many Americans, the fact that El-Sayed has affectionately referred to Vermont Senator Bernie Sanders as his "favorite Jewish uncle" would seem to settle any suggestion that his antizionism reflects anti-Jewish bigotry. El-Sayed plainly does not dislike Jews categorically. He admires one of the country's most prominent Jewish politicians and embraces him in explicitly Jewish terms.
That apparent exoneration reveals something important about how modern Western societies learned to recognize the villainization of Jews.
Since World War II, Nazism – which targeted all Jews for elimination – has been the West's definitive prototype of anti-Jewish bigotry. Measured against that prototype, an ideology that welcomes and even elevates Jews who share its own views appears disqualified from being anti-Jewish. Sanders's place in El-Sayed's political and personal imagination, therefore, appears to vindicate El-Sayed against any charge of villainizing Jews.
The prototype underlying that conclusion, however, was built on a fundamental mistake: treating anti-Jewish bigotry as inherently premodern.
The West traced a symbolic archive of images and accusations against "the Jew" back to centuries of religious hostility. Yet those origins tell us where the archive developed, not what the phenomenon essentially is.
Religion supplied the historical setting in which that archive accumulated around the Jew as the figure rejecting a supposed redemptive truth, but the Jew's role was portable. Once religious power gave way to modern secular forces, those forces inherited the archive, stripped it of God, and reconstructed it in the languages of race, psychology, and metaphysics.
But the West came to interpret anti-Jewish bigotry differently – as an ancient pathology that modernity had not yet eliminated. It therefore viewed Nazism as that pathology's definitive culmination, rather than as one modern form of anti-Jewish bigotry among others. Instead of remaining vigilant for other distinctly modern forms, the West built its postwar moral architecture around preventing Nazism's return.
After Auschwitz, Western societies rightly became extraordinarily sensitive to fascism, racial hierarchy, and explicit Jew-hatred. But the postwar order did not stop at recognizing Nazism's characteristics as dangerous. It went further and conferred moral authority on their perceived opposites. Anti-racism. Universalism. Internationalism. Nazism's traits became the map of evil, and the inverse of that map became the territory of good.
That framework overlooked a fundamental feature of anti-Jewish bigotry: it has never belonged to a single political ideology. Jews can be blamed for capitalism by one movement and communism by another, for racial inferiority in one context and racial supremacy in another, for refusing assimilation and for dissolving the nation, sometimes by the same accuser in the same decade.
Postwar Western culture trained itself to recognize the villainization of Jews primarily through Nazism's particular characteristics rather than through the role assigned to the Jew. In doing so, it sensitized itself to ideological form rather than symbolic function.
The consequence was that another modern anti-Jewish ideology could assume the shape of anti-Nazism – thereby not only avoiding being identified as anti-Jewish bigotry, but also acquiring moral authority within the postwar order.
That is exactly what antizionism did. Propagated by the Soviet Union and its Arab nationalist allies, antizionism reconstructed Zionism and Israel as enemies of humanity through a set of distinctly modern libels. Drawing on Nazi imagery and Holocaust inversion, it recast Jews as the new Nazis, perpetrators of the very evils – racism, colonialism, apartheid, and genocide – around whose rejection the postwar moral order was being built.




















