Ersatz Israel
Antisemitism isn’t antipathy toward individual Jews. Rather, it is and has always been a structure of discourse pitched against Israel as a whole. It isn’t a question of hatred, or self-hatred, but an abortive attempt to restore moral coherence in a situation of mental and political breakdown.Seth Mandel: America’s Political-Violence Problem and Its Anti-Semitism Crisis Are Colliding
Israel is designated as a conspiratorial agency driving this crisis and the individual failures extending from it. But the formula inverts reality. Despite persistent misconceptions on this point, Israel designates the conservative pole in the Western synthesis. Christianity, and the “lost sheep of Israel” (such as myself), represents the revolutionary, universal pole. Drawing from that well, John Lennon’s utopian anthem “Imagine” dreams of abolishing religion and nations to establish a borderless brotherhood of perpetual peace. In the decades since Lennon was shot, the West has pursued this fantasy to the point of auto-destruction. Meanwhile, Israel has moved in the opposite direction, reaffirming its sovereignty in the teeth of existential hostility.
Israel’s defiance of both Leninism and Lennonism has made it the major enemy of the left, which, under Soviet tutelage, expanded the concept of Zionism into a globalized metaphysical entity. A few months ago, I asked a curator at an art space in New York what he considers to be the principal challenges facing contemporary culture. His answer was “capitalism, fascism, and Zionism.” What these have in common is a refusal to recognize universal leftist moral authority—extending from the initial Jewish refusal to accept Christianity—translated into secular terms.
Meanwhile, the New Right looks at Israel with a mixture of suspicion and envy, caught between a desire for the United States to be more like Israel and the unhappy hypothesis that Israel itself (sometimes expressed as “the Jews” or “powerful Jews” or “Jewish power”) prevents this from happening. The New Right’s ostensible dream is a return to a “realist” foreign policy governed by America’s national interest, which is often somewhat bizarrely framed as a withdrawal from global power arrangements that directly and significantly benefit the United States.
Defining America’s interests means defining what America is and its place in the world. This procedure cuts both ways: A nation committed to nothing but the cynical maximization of power will not survive long. Here again, the left is more consistent than the New Right—a political formation still struggling for identity—since the left accepts that the question has existential dimensions, and correctly identifies Israel with the West it rejects.
But the strength of its passion also indicates a desire and a demand. The critical theme, across the political spectrum, conceives Israel as “the force that oppresses us” from a perspective in which America is seen to be lacking in political agency, and citizens feel they lack agency over their own lives. Israel is said to have entrapped America, when the speaker is themselves trapped by an obsession with Israel.
This syndrome reveals a special irony in the light of the early modern mobilization of Israel as a model for national sovereignty. Machiavelli characterized Moses as a model political strategist. Judith and Holofernes became a favorite theme for Flemish painters in the war of secession of the Dutch Republic from Spain.
The Mayflower Pilgrims went even further and identified themselves as a living version of the people of Israel, who had undertaken a new exodus to the new Zion of America. It was this identification that inspired America’s “manifest destiny” and still holds it together, just as philosopher Johann Gottfried Herder, when looking for a way to define the Romantic idea of a “people” or a “nation,” used the biblical Israel to hold his concept together. Evangelical pastor Doug Wilson’s argument that “Deuteronomy is about America” makes total sense within this religio-historical context: What the book presents is a script for maintaining national political structures against internal dissension and external threats, through a system of rituals that serve critical social functions—above all, the generational transmission of values through the formation of families.
The political story of the Tanakh as a whole is the cyclical loss of observance, resulting in periodic calamity, followed by miraculous recovery. The West is now somewhere between these phases. Today, post-national European states are fanatically anti-Israel, their fertility is beneath replacement, and their destruction is accelerating through mass migration. The same trends are intensifying in America. These phenomena are not separate; they are linked.
What the West has rejected is Israel as the template for national politics. What has replaced Israel is “Palestine”: a corrupt, post-political NGO zone seething with violence and sliding inexorably toward Islam.
For all these reasons, the question of Israel goes well beyond geopolitics or questions of national interest, whether American or Israeli: It concerns the identity and the destiny of the West. As Prime Minister Benjamin Netanyahu put it, “The State of Israel shows the world what a fighting people look like, and what a fighting nation looks like.” What is at stake in the war with Iran is not just security but also the possibility of a new synthesis between the West’s universalist and nationalist poles. It is no longer a question of universalist nation building, but a refusal to continue to tolerate an Islamist terror state that has waged war against the West for almost 50 years. If that effort fails, the stakes will only get higher.
The recent uptick in political assassination attempts does not discriminate by party nor has it been limited to Jewish figures. There was the nearly successful attempt on President Trump’s life at a campaign rally in Pennsylvania, the attempt to burn down Gov. Josh Shapiro’s home with his family inside it, the execution of Minnesota statehouse speaker Melissa Hortman and her husband, the assassination of Charlie Kirk.Khaled Abu Toameh: US Direct Talks with Hamas: Legitimizing and Empowering Terrorists
Still, coming amid an explosion in anti-Semitic violence with part of a political movement calling for a “global Intifada,” and given Moskowitz’s Jewishness and outspokenness on anti-Semitism, there are a couple points to make.
The first is that it isn’t censorship to criticize the hate preachers becoming increasingly popular in the modern political landscape. The Tucker Carlsons and Hasan Pikers of America have done much to normalize and popularize dangerous rhetoric, and the politicians who embrace them are insulating them from the norms that might otherwise cause society to shun them, as any healthy society would.
As it happens, in today’s Wall Street Journal, Third Way officials Jonathan Cowan and Lily Cohen have an excellent piece hammering Democrats for their embrace of Piker and their unwillingness, more broadly, to do what Ted Cruz and Tom Cotton did recently: publicly excoriate their own party and political movement for its tolerance of anti-Semitism.
The seeds for Cowan and Cohen’s column were sown last week when Cohen posted a tweet with a similar message. Cohen named Piker, Maine Senate candidate Graham Platner, and New York Mayor Zohran Mamdani as prominent leftward figures staining the Democratic Party with anti-Semitism. In response, Ro Khanna, a popular progressive member of Congress and likely 2028 presidential candidate, dismissed Cohen on X: “I am proud to stand with @grahamformaine @ZohranKMamdani & join @hasanthehun feed,” he posted.
Khanna is a big part of the problem facing our politics today, and he is clearly just getting started. It is a mark of our current political crisis that Khanna is so proud of his role boosting anti-Semites as violence continues to rise.
And the second point is closely related: Moskowitz puts himself in danger for calling out anti-Semitism. Where are all the other Democrats? Shouldn’t they have his back? Anti-Semites and so-called anti-Zionists have been trying to assassinate the party’s prominent Jews. Major Democratic officeholders ought to be scrambling to make a public address about the violent Jew-hatred in their party and the politicians supporting it. It does not let Republicans off the hook just because of what Cruz and Cotton have done, but it does highlight just how isolated Democrats have let folks like Moskowitz become. That needs to end now.
Engagement clearly signals to terrorists that violence is an effective path to power, land, and international recognition. Hamas is a group that is explicitly and fundamentally committed, in both ideology and practice, to "armed resistance" (terrorism).
Hamas is not some misunderstood political faction waiting to be coaxed into moderation. It advocates jihad (holy war) as an "individual duty [of all Muslims] for the liberation of Palestine."
Article 13 of the Hamas charter says: "There is no solution for the Palestinian question except through Jihad. Initiatives, proposals and international conferences are all a waste of time and vain endeavors."
[T]here is no evidence that the terror group intends to fundamentally alter its long-term goals.
Talking to Hamas now, without its first adhering to Trump's preconditions, marks a sharp and potentially confusing policy reversal that weakens US credibility globally.
Across the region, the Iranian regime and its terror proxies are watching closely. The lesson for them will unmistakably be: hold out, escalate, and eventually the world's most powerful democracy will come to deliver victory to you.
Engaging Hamas as if it were a normal governing authority will only demonstrate to other terrorist groups that terrorism works.
Launching direct talks with Hamas or other Islamist terror groups absent any fundamental change in their positions is not diplomacy. It is capitulation and surrender dressed up as "realism."
Above all, direct engagement of Hamas is a concession to the jihadis, who believe Muslims are in an eternal confrontation with the enemies of Islam and must overthrow secular regimes to restore a "pure" Islamic state.

















