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progressives who buy into 
“intersectionality,” the idea 
that all our causes interlock. 
They say you cannot 
demonstrate for women’s 
rights or immigrants’ rights, 
unless you accept all of our 
causes, including opposition 
to Zionism. Thus, other 
people get to define Jewish 
liberals as “not progressive 
enough.” Even after touting 
intersectionality, some 
progressives openly tolerate 
antisemites in leadership. 
Apparently, concern for Jews 
does not belong in “all of our 
causes.” 
Sniderman counts this 
concern for human rights 
for all minorities, but not for 
Jews, as a classical form of 
antisemitism. When Herzl 
foresaw that Jews would 
never be safe as a minority in 
Europe, he understood that 
we would need a national 
homeland to be protected. 
Anti-Zionists seek to 
eliminate this, leaving 
us no place of refuge or 
safe haven. Many wish to 
confound anti-Zionism as 
anti-Israeli government, 
hiding their antisemitism 
behind a smokescreen.
People of color might 
rightfully resent Jewish 
bigots (as, alas, the Jewish 
community does include 
bigots). Some people of color 
also resent Jewish allies, 
who demonstrate against 
racism (but who still seem to 
have full white privilege) as 
“white heroes,” as “limousine 
liberals,” as people who 
dabble in fighting oppression 
as a hobby. 
Many hold a view that 
there is only privileged and 
un-privileged; not realizing 
that even in this there is 

a hierarchy. While we are 
“better off” than others, we 
are still held rigidly in a caste 
system and functioning as 
a buffer between the lowest 
economic/social groups and 
those who truly hold the 
power and privilege, in what 
may be called a “buffer class.” 
We are too white for these 
critics, but not white enough 
for white nationalists and 
white supremacists. They 
openly disdain Jews. If we 
count as white to them, then 
we are traitors to whiteness.
Those who would restrict 
immigration often despise 
Jews as generally supporting 
asylum for refugees and 
supporting lenient rules for 
immigrants.
Political elites of all 
varieties owe favors to their 
financial backers. More 
than a few of these financial 
powerhouses earned their 
fortunes in deals with 
unscrupulous associates, with 
criminals, enslavers, and with 
notorious antisemites and 
Nazis (not modern-day Nazis 
but members of the Third 
Reich power structure). 
Sniderman views some 
“legitimate” political leaders 
with deep suspicion because 

of their heritage and support 
systems.

WHAT DO WE DO NOW?
Third point, the quandary: 
What do we do now? We have 
to get used to living in a more 
hostile environment.
Would it help to bring 
weapons to synagogues and 
other soft targets where 
Jews congregate? With his 
background in the military 
police, Sniderman says, 
“Not at all, unless the people 
carrying have undergone 
thorough training and keep 
up their training.” 
While many feel they can 
use weapons in threatening 
situations, the actuality of 
drawing and using a weapon 
is a very difficult thing to 
do; and that moment of 
hesitation can be deadly. An 
untrained carrier waving a 
weapon probably would make 
any tense situation worse. 
A trained carrier knows not 
to draw the weapon except 
to use it, and then to use it 
effectively.
Should we give up on 
America? In the past two 
or three years, impressive 
numbers of Jews have moved 
to Israel from England, 
France and other European 
countries. Moving to Israel 
makes sense, according to 
Sniderman, who identifies as 
a Zionist and lived in Israel 
for a year. Realistically, most 
American Jews do not see 
that as an option.
Do we turn to the people 
who shared our political 
dreams and try to re-enlist 
them as our allies in the fight 
against antisemitism? Yes, we 
certainly should, but we have 
to recognize that the political 
landscape has shifted and 

may shift more. 
Some of the traditional 
allies of liberal Jews now 
define us as “other.” In our 
times, many people defined 
themselves by political 
convictions. These identities 
even replaced religious and 
ethnic identity. When the 
ground shifts beneath them, 
and they are faced with 
rejection from friends and 
allies, it leaves them without 
an identity. 
Thousands of assimilated 
Jews from Europe, in 
particular, Germany, from 
WWI to WWII, were full 
citizens, yet within two to 
three years were outcast. The 
traditional political parties 
do not necessarily provide 
reliable safe havens, and the 
people who share our ideals 
may not share our concern 
about the safety of Jews.
Sniderman emphasizes that 
the discussion of whether 
certain ideas qualify as 
antisemitism should end 
with the realization they are 
just that. Further attempts 
to educate, dialogue and 
reason to bring others to 
the idea that we are “like” 
them is futile, self-deluding 
and pointless (as well as 
dangerous).
Last, it is time to 
determine, as a community 
what we can and should do 
to deal with this reality. We 
do not have time for lengthy 
debate.
So, what do we do now? 

Louis Finkelman currently resides 

in Beit Shemesh, Israel. Until 

recently, he taught literature and 

writing at Lawrence Technological 

University in Southfield, Michigan, 

and served as half the rabbinic team 

at Congregation Or Chadash in Oak 

Park, Michigan.

Gilbert Sniderman

