• In This Place Together, A Palestinians Journey to Collective Liberation: By Penina Eilberg-Schwartz

  • Can We Talk About Israel: By Daniel Sokatch

  • Aperiogon: By Colum McCann

  • Catch 67: By Micah Goodman

  • Letters To My Palestinian Neighbors: By Yossi Klein Halevi



This definition of antisemitism, and the examples that follow, derive from a White Paper drafted by the Nexus Task Force, which examines the issues at the nexus of antisemitism and Israel in American politics. The Task Force is a project of the Knight Program on Media and Religion at the Annenberg School of Communication and Journalism at USC. The definition is designed as a guide for policymakers and community leaders as they grapple with the complexities at the intersection of Israel and antisemitism.

Antisemitism consists of anti-Jewish beliefs, attitudes, actions or systemic conditions. It includes negative beliefs and feelings about Jews, hostile behavior directed against Jews (because they are Jews), and conditions that discriminate against Jews and significantly impede their ability to participate as equals in political, religious, cultural, economic, or social life.

As an embodiment of collective Jewish organization and action, Israel can be a target of antisemitism and antisemitic behavior. Thus, it is important for Jews and their allies to understand what is and what is not antisemitic in relation to Israel.


  1. All claims of antisemitism made by Jews, like all claims of discrimination and oppression in general, should be given serious attention.
  2. Whether speech or conduct about Zionism and Israel is antisemitic should be based on the standards for speech or conduct that apply to antisemitic behavior in general.
  3. It is antisemitic to promote myths, stereotypes or attitudes about Zionism and/or Israel that derive from and/or reinforce antisemitic accusations and tropes. These include:
    • Characterizing Israel as being part of a sinister world conspiracy of Jewish control of the media, economy, government or other financial, cultural or societal institutions.
    • Indiscriminately blaming suffering and injustices around the world on a hidden Jewish conspiracy or of being the maligning hand of Israel or Zionism.
    • Holding individuals or institutions, because they are Jewish, a priori culpable of real or imagined wrongdoing committed by Israel.
    • Considering Jews to be a priori incapable of setting aside their loyalty to the Jewish people and/or Israel.
    • Denigrating or denying the Jewish identity of certain Jews because they are perceived as holding the “wrong” position (whether too critical or too favorable) on Israel.
  1. It is antisemitic to use symbols and images that present all Jews as collectively guilty for the actions of the State of Israel.
  2. It is antisemitic to attack and/or physically harm a Jew because of her/his relationship to Israel.
  3. It is antisemitic to convey intense hostility toward Jews who are connected to Israel in a way that intentionally or irresponsibly (acting with disregard to potential violent consequences) provokes antisemitic violence.
  4. It is antisemitic to treat Israel in a negative manner based of a claim that Jews alone should be denied the right to define themselves as a people and to exercise any form of self- determination.
  5. It is antisemitic to advocate a political solution that denies Jews the right to define themselves as a people, thereby denying them – because they are Jews – the right to self-determination.
  6. It is antisemitic to treat Israel differently solely because it is a Jewish state, using standards different than those applied to other countries.
  1. As a general rule, criticism of Zionism and Israel, opposition to Israel’s policies, or nonviolent political action directed at the State of Israel and/or its policies should not, as such, be deemed antisemitic.
  2. Even contentious, strident, or harsh criticism of Israel for its policies and actions, including those that led to the creation of Israel, is not per se illegitimate or antisemitic.
  3. Opposition to Zionism and/or Israel does not necessarily reflect specific anti-Jewish animus nor purposefully lead to antisemitic behaviors and conditions. (For example, someone might oppose the principle of nationalism or ethnonationalist ideology. Similarly, someone’s personal or national experience may have been adversely affected by the creation of the State of Israel. These motivations or attitudes towards Israel and/or Zionism do not necessarily constitute antisemitic behavior.)
  4. Paying disproportionate attention to Israel and treating Israel differently than other countries is not prima facie proof of antisemitism. (There are numerous reasons for devoting special attention to Israel and treating Israel differently, e.g., some people care about Israel more; others may pay more attention because Israel has a special relationship with the United States and receives $4 billion in American aid).

Change The World Today

“To be cured of potential violence towards the OTHER, I must imagine myself as the OTHER.”

– Rabbi Jonathan Sachs –