The Real Reason We Are Hated

While the Seder night centers on Yetziat Mitzrayim, the Haggadah also references episodes of antisemitism that both preceded and followed the events in Egypt.

From the beginning, the first Jew faced antisemitism: the people of Aram opposed Avraham because of his religious beliefs, and the landowners of Chevron refused him a burial ground. What explains this enduring and ancient hostility?

For Our Success. Yitzchak also experienced animosity as a result of his success. The P’lishtim, motivated by jealousy, filled Yitzchak’s wells, and their king, Avimelech, subsequently expelled him from Gerar, stating: “Leave us, because you are stronger than us” (Ber. 26:16).

Pharaoh similarly cited this perceived strength to convince the Egyptians to enslave and persecute the Jewish people: “The Jewish people are greater and stronger than we are. Let us act wisely with them, lest they become many and join our enemies in the event of a war” (Shem. 1:9–10).

Throughout history, ongoing Jewish success has often provoked hostility. Professor Thomas Sowell, a leading scholar of economics and prejudice, was once asked how Jews might reduce the animosity directed toward them. Sowell’s response was succinct: “Fail.”

Jews have historically been among the most successful minority groups. This notable achievement has often been met with significant animosity. When provided with equal opportunities, Jewish communities have consistently demonstrated initiative and resourcefulness. Sowell elaborates: “They can either hate themselves for underperforming, or hate others for overperforming—it is easier to do the latter.”

Analyses of antisemitism frequently overlook the substantial overrepresentation of Jews in various measures of human achievement. Instead of learning from and benefiting from the accomplishments of a contributing minority, many respond with envy, which ultimately fosters animosity.

For No Reason. Yaakov also encountered animosity from both his brother and his father-in-law. While the Torah explicitly describes Eisav’s hatred and intent to harm Yaakov, the Haggadah focuses exclusively on Lavan’s malevolent intentions: “Tzei u’lemad: Mah bikeish Lavan Ha’Arami la’asot l’Yaakov Avinu.”

The Maharal explains that the Haggadah highlights Lavan’s hatred instead of Eisav’s because Lavan lacked any justification for his animosity toward Yaakov (Gevurot Hashem 54). Eisav’s resentment stemmed from Yaakov’s acquisition of the bechorah and berachot. In contrast, Lavan, despite being Yaakov’s father-in-law and the grandfather of his children, harbored baseless hatred and sought to destroy him.

For Every Reason. Lavan’s animosity and attempts to eradicate Yaakov and his family established a precedent for similar attitudes throughout history. Jewish communities have faced hostility in diverse societies, often from those lacking any substantive justification for such animosity.

Remarkably, Jews have been subjected to hostility for nearly every conceivable reason, as well as for their opposites. Professor Michael Curtis observes:

“The uniqueness of antisemitism lies in the fact that no other people in the world have ever been charged simultaneously:

“With alienation from society and with cosmopolitanism. With being capitalistic exploiters and also revolutionary communist advocators.

“The Jews were accused of having an imperious mentality, and at the same time, they were the people of the book.

“They’re accused of being militant aggressors, at the same time as being cowardly pacifists, with being a chosen people and also having an inferior human nature, with both arrogance and timidity, with both extreme individualism and community adherence, with being guilty of the crucifixion of Jesus and at the same time held to account for the invention of Christianity…

“Everything and its opposite becomes a reason for anti-Semitism” (Antisemitism in the Contemporary World, ch. 1).

The Real Reason. The presence of numerous, often contradictory, explanations indicates that none of these reasons represents the true underlying cause.

Yechezkel HaNavi teaches that Hashem uses antisemitism as a means to prevent our assimilation (20:32–34). When we perceive ourselves as fully integrated within broader society, Hashem causes that society to remind us of our distinctiveness. The Torah describes the Jewish people as a nation that dwells alone (Bam.23:9) because of our unique relationship with Hashem and our particular mission in the world.

The Abarbanel (Yech. 20) considered Yechezkel’s prophecy relevant to his own era. Jews prospered in the Iberian Peninsula for centuries, fully participating in Spanish and Portuguese society during its Golden Age. However, this period of acceptance ended abruptly with persecution and eventual expulsion. The Abarbanel interpreted these events, in light of Yechezkel’s prophecy, as reminders to Jews of their distinct identity and separation from surrounding societies.

Anne Frank offered a similar perspective in response to Nazi persecution: “The persecution reminds us that we are not like the rest of the nations of the world—we have a higher purpose… We can never become just Netherlanders, just English, or representatives of any country, for that matter. We will always remain Jews” (Entry dated April 11, 1944).

Millennia before Anne Frank and the Abarbanel, Yirmiyahu HaNavi provided a similar explanation for antisemitism. In the opening of Megillat Eichah, he asserts that Hashem maintains the isolation of the Jewish people (1:1) to encourage our return to Him (1:8). Recognizing that only Hashem cares for us ultimately leads us back to Him.

B’chol Dor Va’dor. We encapsulate this historical process at a pivotal moment during the Seder. After recounting our enslavement in Mitzrayim, we reflect upon Lavan’s animosity, which predated the enslavement.

We transition from our account of the enslavement to our reflection upon Lavan with V’hi She’amdah, a song that highlights the recurring attempts to destroy the Jewish people and attributes our survival to Hashem’s intervention.

The V’hi She’amdah song should remind us that Hashem allows adversaries to threaten us, in order to distance us from them—and subsequently delivers us, to inspire us to strengthen our relationship with Him.

Our Seder This Year. After the past two and a half years, this year’s Seder night and the recitation of V’hi She’amdah are especially relevant. Like many generations before us, we have been targeted by terrorist organizations and have faced widespread hostility from their supporters worldwide.

Let’s remember the true cause of our enduring suffering throughout history. May this awareness merit Hashem’s salvation for us—ba’yamim ha’heim ba’zman ha’zeh. 

Rav Reuven Taragin is the Dean of Overseas Students at Yeshivat Hakotel and the Educational Director of World Mizrachi and the RZA. His book, Essentials of Judaism, is available at RabbiReuvenTaragin.com.