The Jewish Test
Near the Colosseum in Rome stands the Arch of Titus, built by the Emperor Domitian in 81 A.D. to honor his brother as a god. The triumphal monument testifies to the divine power of Titus by memorializing his defeat of the monotheistic Jews 11 years earlier. A relief panel shows legionaries marching in procession, carrying sacred objects looted from the Second Temple during the destruction of Jerusalem: the seven-branched Menorah, the Table of Showbread, the ritual trumpets. On the base of the arch, a modern visitor has scrawled three words in Hebrew: Am Yisrael Chai. “The people of Israel live.”Melanie Phillips: Britain’s cultural emergency
Two thousand years ago, a Roman emperor built an arch to commemorate the defeat of the Jews. Today, Rome is a museum. The Jews survive. Israel has been reborn in its ancestral land.
Empires rise and fall. The Jews alone among peoples are eternal. Their survival is one of history’s great mysteries. Conquered, dispersed, and persecuted, a small tribe endured across millennia. From antiquity to the modern age, Jews moved from empire to empire, barred from land ownership, excluded from politics, and confined to narrow professions while pressured to convert. In times of eased repression, many assimilated, while others adapted and flourished. With repression’s return, survival again took precedence. A faithful remnant preserved communal cohesion and carried tradition forward without territory, army, or state.
To explain the mystery of Jewish survival, European observers have repeatedly reached for supernatural causes. Their accounts tend to fall into two camps. The first interprets Jewish endurance as demonic. Its most influential exponent was Martin Luther, who insisted that “the devil … has taken possession of this people,” leading them to worship not God but “their gifts, their deeds, their works.” Accusing them of usury, deception, and moral corruption, Luther concluded that “no heathen has done such things and none would do so except the Devil himself and those whom he possesses, like he possesses the Jews.”
The second camp retained the supernatural frame but reversed its moral valence. Instead of demonic possession, it discerned divine design. St. Augustine argued that the continued existence of the Jews after their defeat by Rome served a specific function within Christian history. God preserved the Jewish people so that they might remain living custodians of the Scriptures, whose antiquity and integrity underwrote Christian claims about prophecy and fulfillment. For that reason, Augustine insisted, the Jews were to be neither exterminated nor gathered back to their land and restored politically. Citing Psalm 59, he emphasized that Scripture does not say only, “Slay them not, lest they forget Your law.” It adds, “Disperse them.” Survival without dispersion would have frustrated the divine purpose. Scattered among the nations, Jews endured as witnesses—preserving the texts of the old covenant while, through their continued subordination, testifying to the triumph of the new.
America rejected Europe’s supernatural framework altogether. The Puritans identified with the Israelites of the Hebrew Bible and saw America as a second Promised Land. They did not treat the Jews as cursed enemies. The covenant they imagined was shared, not hierarchical. Meanwhile, the Enlightenment had stripped Jewish survival of theological mystery altogether, grounding civic life in the equality of individuals before the law. From its founding, the United States absorbed Jews into public life as fellow citizens rather than symbols—neither demonic nor providential, but equal participants in a common political order.
There’s been deep shock that a Jewish MP, Damien Egan, was barred by a school in his constituency, Bristol Brunel Academy, from visiting it last September after being invited to speak there about democracy and public service.Seth Mandel: Kathy Hochul, Keep Our Names Out of Your Mouth
The Palestine Solidarity Campaign, teachers and activists from the school and the National Education Union objected to him being given a platform on the grounds that he is vice-chair of Labour Friends of Israel.
The union wrote gloatingly in September:
This is a clear message: politicians who openly support Israel’s genocidal assault on Gaza are not welcome in our schools.
The incident was revealed by the Communities Secretary, Steve Reed, when he told a meeting of the Jewish Labour movement that a Jewish MP had been refused permission to visit a school in his own constituency “in case his presence inflames the teachers”.
Reed called this “an absolute outrage”. Labour’s antisemitism adviser Lord Mann described as “one of the most serious incidents of antisemitism” that has happened in Britain.
Others have expressed their horror. What has become of us as a society, they lament, when an MP is prevented from visiting a school in his own constituency? How can this have been allowed to strike both at the core precepts of education and at the basis of parliamentary democracy?
Clearly, such people haven’t been paying attention. They’re shocked because they haven’t realised what’s been happening in acute form ever since the Hamas-led atrocities in southern Israel on October 7 2023, and in less extreme form long before that.
The real concern should be not just that the exclusion of Egan is an attack on education and democracy. More fundamentally, it’s the result of a set of poisonous lies to demonise and destroy the Jewish state, and represent it as such an abominable evil that every Jew who supports it (which most do) are also evil in turn. This puts a target on the back of every Jew in Britain unless they denounce Israel for daring to defend itself against genocidal attack.
This monstrous calumny has now achieved the status of settled wisdom among the educated classes. That hasn’t just happened as a result of the “pro-Gaza” campaign that’s been roaring out of control for the past 27 months. It’s the result of a process that’s been going on for decades.
In between then and the Hamas rally, violent incursions of synagogues took place outside New York, too. At a synagogue in Los Angeles, anti-Semitic “protesters” broke in and smashed things up during an event. Then Mississippi’s largest synagogue—the same one firebombed by the Ku Klux Klan during the Civil Rights era—was burned to the ground by a man who claims he was acting against the “synagogue of Satan.” A few days later, the remains of a California shul destroyed in last year’s wildfires was vandalized.
And this is just the past six weeks.
The enemies of the Jews across the political spectrum, though especially the “globalize the intifada” set, have engaged in a campaign of harassment, intimidation, and violence at synagogues around the world, very much now including America. If you cannot say that without saying “and Islamophobia,” as the spineless Gov. Hochul did in her speech, you’d be better off not saying anything at all.
It’s not merely that “and Islamophobia” gives anti-Semitism the “all lives matter” treatment. In promoting a false equivalence between the two, Hochul has slandered the Jews of New York and put them in continued danger. She has also equated the victims and the perpetrators in a moment of moral obtuseness and political recklessness.
It’s not that I don’t understand why other cultures would strain to hitch their wagons to the Jews: We are the world’s eternal people, always standing back up in time to watch our pursuers fall into the ash heap of history.
But the “and Islamophobia” nonsense needs to stop, and Jewish leaders must insist on it. The next time Kathy Hochul, or any other of America’s sponge-willed political mediocrities, considers suggesting that being Jewish is itself “Islamophobic,” they should say nothing at all. If you can’t give us the basic respect we deserve, then just keep our names out of your mouth altogether.



















