A new conceptual framework has been proposed to explain the enduring and perplexing nature of anti-Semitism, described not simply as hatred or ideology but as a deeply ingrained moral pattern. The theory, put forward by physicist David Deutsch in a recent essay, characterizes anti-Semitism as “a contagious, irrational pattern of thinking about morality” that compels individuals and groups to justify harming Jews solely based on their identity.

Deutsch’s model, termed "the Pattern," seeks to address why anti-Semitism persists despite widespread condemnation and why it often manifests in contradictory and illogical ways. According to the theory, anti-Semitism is less about explicit hatred toward individual Jews and more about an underlying compulsion to legitimize actions or attitudes that cause harm to Jews. This process of "legitimization" involves framing such harm as morally acceptable, which can lead otherwise reasonable individuals to adopt convoluted or contradictory arguments in defense of anti-Jewish behaviors or policies.

The theory draws on historical and contemporary examples to illustrate these dynamics. Figures from diverse fields—including economist Karl Marx, industrialist Henry Ford, composer Richard Wagner, political leader Adolf Hitler, and Nobel laureate Johannes Stark—have all been associated with anti-Semitic ideas, highlighting the wide cultural and intellectual reach of the Pattern. Wagner himself acknowledged the existence of a subconscious repulsion toward Jewish existence in his 1850 essay "Das Judenthum in der Musik."

Deutsch and others argue that this predisposition toward anti-Semitism predates rational justifications such as political grievances or economic fears. For instance, as noted in accounts like Ayaan Hirsi Ali’s memoir, unfounded and persistent blaming of Jews for unrelated problems has been documented in societies with no Jewish presence, demonstrating the irrational and pervasive nature of the bias.

The Pattern differs from other forms of prejudice by its unique entrenchment in political, religious, and social structures, making it capable of uniting disparate groups under a shared anti-Jewish framework. This may explain why anti-Semitism remains resistant to resolution, as it often involves moral contradictions and defences that evade straightforward ethical critique.

Contemporary incidents provide additional evidence of the Pattern at work. Following the October 7 attacks by Hamas, some individuals and groups hesitant to condemn the violence against Jews have employed justifications that align with the theory's description of moral contortion. Similarly, recent reports of anti-Semitism in schools have been met with denial and accusations of fabrication by some activists who otherwise position themselves as advocates for vulnerable populations.

Deutsch emphasizes that combating anti-Semitism requires recognizing it as a deep-seated moral pathology rather than an isolated form of prejudice. He warns that the Pattern is widespread and costly in human terms, with no demographic immune to it. Without a precise understanding of this underlying mechanism, efforts to counter anti-Semitism are unlikely to succeed.