Looking back, now that we are on
the far side, I wonder: When did you realize that things had changed?
When did you know that the things
we had taken for granted were suddenly out of our reach? That the norms that
felt as certain as gravity had disappeared? That the institutions that had
launched our grandparents had turned hostile to our children?
When did you notice that what had
once been steady was now shaky ground? Did you look down to see if your own
knees were trembling?
When did you realize that we were
not immune from history, but living inside of it?
When did you see that our world
was actually the world of yesterday—and a new one, one with far fewer
certainties, one where everything seems up for grabs, was coming into being?
Maybe it was September 11, 2001,
when Islamist terrorists murdered 3,000 Americans. Maybe you noticed, as my
friend Jonathan Rosen did, that “an explosion of Jew hatred seemed to have
ridden in on the contrails of the airplanes that jihadists had turned into
weapons of mass destruction and aimed at the heart of American civilization.”
Maybe it was the second intifada,
in which everyday places—Mike’s Place and Sbarro and Café Moment and the
Dolphinarium—became synonyms for slaughterhouses, even as few of our would-be
allies said their names.
Or maybe it was on February 1,
2002, when al-Qaeda beheaded the journalist Daniel Pearl in Pakistan as he
spoke his final words: “My father is Jewish, my mother is Jewish, I am Jewish.”
Or maybe it wasn’t until the
Shabbat morning of October 27, 2018, when a neo-Nazi gunned down 11 Jews at
Tree of Life while shouting, “All Jews must die!”
Or maybe it was the shooting, six
months later, at the Chabad of Poway. For Hannah Kaye, who witnessed the murder
of her mother, Lori Gilbert Kaye, it surely was. Or maybe it was in January of
2022, when a gunman held the congregants of Congregation Beth Israel in
Colleyville, Texas, hostage.
Or maybe it was beforehand—the
bombing of the AMIA Center in Buenos Aires, Argentina; the terror attack at the
Chabad of Mumbai, India; the school shooting in Toulouse, France; the murder of
Sarah Halimi, who was thrown out of her apartment window in Paris. (French
prosecutors decided to drop murder charges against her killer, who had shouted
“Allahu Akbar” and who had told them: “When I saw the Torah and a chandelier in
her home, I felt oppressed,” because, those prosecutors said, he had smoked
weed.
Maybe it was the rise of Jeremy
Corbyn in England. Or the white supremacists marching through Charlottesville,
Virginia, with their tiki torches. Maybe it was the antisemites at the helm of
the Women’s March. Or maybe it was the social consequences you suffered when
you dared to notice them.
Maybe, as it was for so, so many,
it was the morning of October 7, when Hamas terrorists came across the border
into southern Israel on foot and on motorbike and by truck and by car and by
paraglider to murder and maim anyone they could find. They came armed with maps
that indicated which houses had children. Which family owned a dog.
But maybe even that wasn’t
enough. It was still over there. Not here.
Maybe it took until October 8
when, in Times Square, people were cheering, exhilarated at news of Jewish
death.
Or perhaps it was the moral
inversion in the days that followed: the Chicago chapter of BLM using the
symbol of a hang glider—the symbol of mass murder—as a sign of liberation. Or
when the heads of Harvard and Penn and MIT, who run schools that cater to the
most minute of microaggressions, could not answer in the affirmative to whether
calling for the genocide of Jews qualified as bullying and harrassment. Or the
professors and Broadway producers that tore down posters of women and children
and babies taken by Hamas.
Maybe it was when you organized
the march. And none of the people who post about being allies showed up.
Or maybe it was physical attacks
on Jewish students at Tulane, at the University of Pittsburgh, at DePaul. Maybe
it was the school shootings in Toronto and Montreal. Or maybe it was the now
near-daily assaults on the streets of Brooklyn against the most visible members
of our community.
Or maybe it was more subtle—the
quiet purging of proud Jews, like the novelist Elisa Albert, who refuses to be
quiet about Israel, from the arts, from museum boards, from human-rights
groups. Maybe it was watching what your children were learning in their “ethnic
studies” class about Israel and the Jewish people.
Maybe it was the mobs that
gathered outside of Michael Rapaport’s comedy show, calling him a “racist
Zionist,” or the venue in Chicago that canceled a Matisyahu concert because
they claimed they couldn’t guarantee his safety.
Or maybe you knew when an
Orthodox Jewish man was shot while walking to his synagogue on Shabbat in
Rogers Park, Chicago—only to be offered “thoughts and prayers” by the city’s
mayor.
Or maybe it took the event of two
weeks ago, when Jews were hunted in the streets of Amsterdam. A pogrom in
twenty-first century Europe. They called it a “Jew hunt.” In one of the
recordings from the attack, a man jumps into one of Amsterdam’s canals to escape
his assailants. He is forced to say “Free Palestine” as he treads in the water.
His assailants laugh and jeer that he is a “cancer Jew.”
Soon, I am sure, Columbia
students will hold a protest on the pogromist’s behalf. Don’t believe me? A
group of them just spent Veterans Day on the quad, holding a memorial event for
Sinwar.