How antisemitism Impacts Mental Health Around the World.

By Bev Moss-Reilly

A compassionate, human look at how antisemitism affects mental health worldwide, from fear and grief to trauma, silence, and the struggle to feel safe.

Antisemitism is often discussed in terms of politics, history, religion, conflict, and security. All of those matter. But there is another side to it that is far more personal and often far less visible. It is what antisemitism does to the mind, the body, the nervous system, and the heart.

For many Jewish people around the world, antisemitism is not only about shocking headlines or dramatic public incidents. It is also about what happens in quieter moments. It is the hesitation before walking into a public space wearing something that identifies you as Jewish. It is the quick glance over the shoulder after a hostile comment. It is the sinking feeling when social media fills with rage and blame and you know some of it is aimed not at a government or a policy, but at people like you. It is the exhaustion of having to explain, defend, justify, or prove your humanity repeatedly.

At a time when anti-Jewish incidents continue to be recorded across countries and continents, many Jewish families are carrying a level of fear that is hard to describe to those who have never had their identity turned into a target. The impact on mental health can be profound.

WHEN HATRED ENTERS DAILY LIFE

Mental health is deeply connected to one essential feeling: safety. When a person feels reasonably safe, they can think clearly, rest properly, trust others, and move through life with some degree of ease. When that safety is repeatedly disrupted, something shifts.

Antisemitism chips away at that foundation. It can show up in overt violence, threats, vandalism, harassment, conspiracy theories, exclusion, workplace hostility, school bullying, online abuse, and subtle social rejection. Sometimes it is loud and unmistakable. Sometimes it is disguised as a joke, a stereotype, or a passing remark that leaves a sting long after the words are spoken.

Even when a person is not physically harmed, the emotional toll can be significant. The body does not always wait for direct violence before it reacts. Anticipation alone can be enough. The nervous system begins to scan for danger. Sleep becomes lighter. Concentration is harder. Everyday tasks feel heavier. Trust narrows. Joy is interrupted.

This is one of the cruellest things about prejudice. It does not only wound in the moment. It can change the way someone moves through the world long afterwards.

THE QUIET WEIGHT OF HYERVIGILANCE

Many people who live with persistent prejudice develop a kind of emotional alertness that becomes second nature. They may think carefully about where they go, what they say, how openly they identify, which spaces feel safe, and who can be trusted. They may avoid conflict, avoid visibility, or avoid speaking altogether. To outsiders, this may look like caution or withdrawal. Inside, it often feels like fatigue.

Hypervigilance is exhausting. It asks the mind to stay partly on guard even during ordinary moments. A family dinner, a child’s school event, a university lecture, a synagogue service, a conversation at work, or even scrolling on a phone can become emotionally loaded. Instead of relaxing into life, the person is managing risk.

That ongoing tension can increase anxiety and emotional distress. It can also affect relationships. Loved ones may become more protective, more fearful, or more strained. Parents may worry about what their children are hearing at school. Young adults may struggle with whether to hide or reveal their Jewish identity. Grandparents may feel old historical wounds being reopened by present events.

Mental health is not only shaped by what happens directly to us. It is shaped by what we fear could happen, by what has happened before, and by what we see happening to people like us.

HISTORY NEVER SITS FAR AWAY

Antisemitism carries an unusually heavy historical burden. It is not a new hatred. It is ancient, recurring, and deeply woven into the memory of Jewish communities. That history matters because current hostility is rarely experienced in isolation. It often arrives carrying echoes of older trauma.

For many Jewish people, modern incidents can stir not only present fear but inherited grief. Family stories of expulsion, violence, displacement, persecution, or the Holocaust may sit quietly in the background for years, only to feel suddenly near again when public hatred rises. A slogan, a threat, a desecrated synagogue, or a wave of online abuse can activate something much deeper than a single event.

This is where the mental health impact becomes especially layered. The person is not only reacting to what is happening now. They may also be reacting to what history has taught their family and community to fear. That can intensify feelings of dread, sadness, anger, helplessness, and moral injury.

People sometimes underestimate the emotional force of communal memory. But trauma is not always neatly contained in the past. When prejudice returns in recognisable forms, the past can feel painfully present.

CHILDREN, STUDENTS AND THE LOSS OF INNOCENCE

There is something particularly heartbreaking about antisemitism affecting children and young people. Childhood and youth are meant to be times of formation, curiosity, belonging, and growth. When a Jewish child is teased, stereotyped, excluded, or blamed for world events they do not control, something deeply unfair happens. Their sense of safety is interrupted at an age when it is still being built.

Some children respond by becoming quiet. Others become anxious, angry, clingy, or withdrawn. Some begin complaining of headaches or stomach pain. Some dread school. Some ask their parents difficult questions far earlier than they should have to. Others decide it is easier not to mention being Jewish at all.

University students often face a different but equally painful challenge. They are old enough to understand the hostility around them, but still young enough to be deeply affected by rejection and exclusion. If a campus becomes a place where Jewish students feel judged, isolated, or unsafe, the impact can linger long after graduation. Education cannot flourish where fear is taking up too much space.

WHEN THE ONLINE WORLD NEVER LETS YOU BREATHE

One of the most damaging realities of modern antisemitism is that it no longer stays in one place. It follows people home. It arrives through phones, comment sections, private messages, videos, memes, and posts shared at speed and without reflection. Hatred that once might have been local can now become constant.

This matters for mental health because the mind needs places of refuge. It needs pauses. It needs quiet. But online hostility erodes those natural boundaries. A person can wake up, open their phone, and encounter dehumanising language before the day has even begun. They can see falsehoods repeated so often that they start to feel inescapable. They can watch strangers debate whether Jewish fear is legitimate, whether Jewish grief counts, or whether Jewish people somehow deserve what is happening to them.

That kind of environment creates emotional wear and tear. It can produce fear, rage, numbness, despair, and loneliness all at once. It can also leave people feeling trapped between wanting to stay informed and needing to protect their mental wellbeing.

WHY DOES ANTISEMITISM KEEP RETURNING?

This is one of the most painful questions of all. Why does antisemitism continue, even after everything history has shown us?

There is no single answer, but there are some recurring patterns. Antisemitism often thrives when people are frightened, polarised, or looking for someone to blame. It feeds on scapegoating. It turns complexity into accusation. It offers simple answers for complicated problems. In times of social strain, war, political upheaval, or economic anxiety, some people reach for narratives that tell them their suffering has a neat human target. Jews have been used in that way for centuries.

Antisemitism also survives through ignorance and conspiracy thinking. It grows where people know very little about Jewish life, Jewish diversity, or Jewish history, but feel confident repeating myths and stereotypes anyway. It spreads when anger is allowed to become collective blame. It deepens when public figures, institutions, or communities fail to challenge it clearly. We ask ourselves which “isms” are not based on ignorance.

And sometimes, if we are honest, it returns because human beings can be disturbingly willing to dehumanise others when it suits their politics, identity, or emotional needs.

None of this makes antisemitism logical. Hatred is not logical. But understanding some of its patterns helps explain why it keeps resurfacing in different forms, places, and languages.

EMOTIONAL COST OF BEING BLAMED FOR EVERYTHING

One of the most psychologically damaging aspects of antisemitism is collective blame. Jewish people around the world are often treated as though they are interchangeable, as though they all think the same, represent the same politics, and should answer for events far beyond their control. That is not criticism. That is prejudice.

To be blamed simply for being who you are is a deeply destabilising experience. It tells a person that their individuality does not matter. It strips away complexity and replaces it with suspicion. Over time, that can affect self-esteem, belonging, and emotional resilience. It can create the painful feeling that you are seen not as a person but as a symbol onto which others can project anger.

This can be particularly distressing when the people doing the blaming imagine themselves to be moral. There is a special kind of wound that comes from being dehumanised by those who believe they are standing for justice.

Learned behaviour, indoctrination, and brainwashing often begin quietly in the home, where children absorb what they hear, see, and experience from the adults around them. They may repeat profanities, prejudice, aggression, or harmful beliefs without fully understanding the meaning or impact, simply because these attitudes and behaviours have been normalised for them and never questioned. While this does not excuse the behaviour or make it acceptable, it does highlight the urgent need for ongoing education, emotional guidance, and mental health awareness to help break destructive cycles and teach children to think critically, act compassionately, and choose better.

SILENCE HURTS TOO

Not all mental health damage comes from direct hostility. Some of it comes from silence.

When antisemitic incidents occur and friends say nothing, colleagues say nothing, leaders hesitate, or institutions respond in vague and selective ways, the message received can be devastating. It can feel like Jewish pain is negotiable. It can feel like empathy has conditions. It can feel like some people are protected by moral concern while others are expected to absorb hatred quietly.

That silence can deepen loneliness and grief. It can also make people question their place in communities they once trusted. Being unseen is painful. Being unseen while in pain is worse.

WHAT HELPS?

There is no neat answer to the emotional burden of antisemitism, but some forms of support matter deeply.

Being believed matters. Having fear acknowledged matters. Community matters. Family matters. Faith, culture, friendship, therapy, trauma informed care, and safe spaces all matter. So does the simple human relief of not having to explain why something hurt.

Children need adults who listen. Students need institutions that protect them. Employees need workplaces that do not tolerate hostility disguised as opinion. Communities need leaders who can recognise antisemitism clearly, not only when it is politically convenient.

Compassion is not a luxury here. It is part of the repair.

A HUMAN PROBLEM, NOT A JEWSH PROBLEM ALONE

Antisemitism harms Jewish people directly, but it also tells us something broader about the health of a society. When any group is repeatedly scapegoated, threatened, stereotyped, or stripped of complexity, everyone should be concerned. It means fear is being normalised. It means empathy is becoming selective. It means human dignity is being made conditional.

The mental health impact of antisemitism deserves far more attention than it receives. Every slur, threat, smear, exclusion, attack, or silence lands somewhere real. It lands in a body. In a family. In a memory. In a child’s developing sense of safety. In a student’s confidence. In a parent’s fear. In a grandparent’s history. In the private space where someone is trying, with all their might, to keep going.

Antisemitism is never just an argument. It is never just noise. It is never just politics. It is a human wound. And until we speak about it with honesty, courage, and compassion, that wound will keep deepening in lives that are already carrying far too much.

About the writer:

Bev Moss-Reilly is a Jewish freelance content writer living in South Africa with a deep and heartfelt focus on mental health, emotional wellbeing, trauma, grief, and the unseen struggles people carry every day. Through her writing and her Mental Health Packs, she aims to bring comfort, awareness, compassion, and practical support to individuals, families, workplaces, and communities. Her work is rooted in empathy, dignity, and the belief that nobody should feel alone in their pain, especially in times of crisis.

While the mission of Lay of the Land (LotL) is to provide a wide and diverse perspective of affairs in Israel, the Middle East and the Jewish world, the opinions, beliefs and viewpoints expressed by its various writers are not necessarily ones of the owners and management of LOTL but of the writers themselves.  LotL endeavours to the best of its ability to credit the use of all known photographs to the photographer and/or owner of such photographs (0&EO).

Reflections and ruminations based on a small survey I conducted last week in Sydney’s CBD.

By Michael Fish

The nature of my work lends to me being exposed to multiple businesses and engaging with people. I wanted to capitalize on this to explore some nagging questions and concerns I had as a Jew in a country that over a short period has transformed from being so easy-going and accepting of others to becoming so frighteningly and publicly  intolerant of Jews and their beliefs. How has the media impacted on people’s understandings and mindsets? This question fascinated me.

So, last Thursday, during a regular workday, I conducted a simple but revealing survey. I approached people from different walks of life — varying in age, background, profession and perspective — and asked them one question:

“What is the first word that comes to mind when you hear ‘the Middle East’?”

The responses came quickly and without hesitation.

–  Hate
–  Death
–  Destruction
– Sadness

These were the most common answers. In fact, the very last person I asked, the answer was “sadness” and this in itself I found sad… and revealing. Afterall, had the respondents to my question been better informed of the region,  they would have been surprised to learn that despite perennial wars and defying the odds and threats on multiple fronts,  Israel is ranked as the 8th happiest country in the world. How would they know this – it’s not in their media – for mostly war and destruction catches each day their ears and their eyes.

If on the other hand they had read on the 19 March, 2026 The Times of Israel, they would have read:

“Despite another year of war on several fronts, prolonged uncertainty and national trauma, Israel once again ranked eighth in the World Happiness Report published on Thursday, for the second year in a row.”

On reflection, the results of my survey were not surprising. For decades, global media coverage of the Middle East has been dominated by images of conflict, war, and political instability. News headlines often focus on violence, crises, and humanitarian disasters. Over time, this consistent framing shapes public perception, creating a narrow and often negative association with an entire region.

However, what makes these responses worth reflecting on is not just their negativity — but their uniformity.

The Middle East is not a single story. It is a vast and diverse region made up of numerous countries, cultures, languages, and histories. It is home to ancient civilizations, rich traditions, vibrant cities, and millions of ordinary people living everyday lives — working, studying, creating, celebrating, and hoping for the future.

Yet, in the minds of many abroad, as in Sydney, Australia, these everyday realities and characteristics are overshadowed.

This raises an important question:

How much of what we believe about a place is shaped by factual knowledge, and how much is shaped by what we are repeatedly shown?

Perception is powerful. When a region becomes synonymous with negativity, it not only influences how outsiders view it, but can also affect global relationships, policies, and even the dignity of the people who come from there.

This small survey, though informal, highlights a broader issue of the gap between perception and reality.

It invites us to pause and reconsider.

To question the narratives that we absorb.

To seek out fuller, more balanced perspectives.

And most importantly, to remember that no place — and no group of people — can be defined by a single set of words.

Perhaps the next time we hear “the Middle East,” we might think beyond the headlines.

Beyond the conflict.

Beyond the stereotypes.

Because every region has more than one story — and every story deserves to be seen and understood in its entirety.

About the writer:

Michael Fish who grew up in Mafeking, a country town in South Africa’s North West province, attended King David School, Linksfield in Johannesburg, and been living in Sydney, Australia for the past 40 years.

While the mission of Lay of the Land (LotL) is to provide a wide and diverse perspective of affairs in Israel, the Middle East and the Jewish world, the opinions, beliefs and viewpoints expressed by its various writers are not necessarily ones of the owners and management of LOTL but of the writers themselves.  LotL endeavours to the best of its ability to credit the use of all known photographs to the photographer and/or owner of such photographs (0&EO).