In his reflections on Holocaust Remembrance Day, the British novelist and essayist Howard Jacobson urges Jews not to internalize the messages of today’s anti-Semitism, which so often come in the form of anti-Zionism:

The modern anti-Semite is more subtle than his great-grandparents. He doesn’t smash our windows or our bones. He insinuates himself into consciences that are already troubled and works on spirits that are already half-broken. And we are too responsive to his serpent insinuations. When the history of Jew-hating in our time comes to be written, Jewish collusion in it will feature heavily. . . .

To the question, . . . “How do any of us, as Jews, fulfill the great task imposed on us [by the memory of the Holocaust]?,” here is my part-answer: stop apologizing and resist the sirens who would lure you onto the rocks of guilt and self-dislike, singing of Jewish materialism, Jewish legalism, Jewish exclusivism, Jewish supremacism, Jewish imperialism, Zionism. . . .

[A]lthough we intone the words “never again”—now as a prayer, now as a supplication, now as a commitment—we cannot rid ourselves of the fear that it, or something like it, might indeed happen again. . . . [W]e now accept that it was wild fantasy to hope that after the Holocaust we’d be left alone. . . . But we thought anti-Semitism itself might take a short break. . . . What no one could have expected was the speed with which they found a way round any such compunctions, not least by denying that anything had happened at all. Holocaust—what Holocaust? . . .

But it’s not those obsessive “deniers” who trouble Jacobson the most; rather it’s those who wish to relativize the Holocaust by means of invidious comparisons:

[There is a] moral seesaw on which Holocaust relativists love to frolic—the contestable atrocity that was the Holocaust now rising, now falling, but always ultimately outweighed by the incontestable outrage that is Zionism. . . .

“Never again” is the sacred promise we gather annually to reaffirm. It must be more than a mere wish. It binds us in the necessity to be strong-minded and alert. And that means alert, above all, to the words those with hatred in their hearts employ to exploit the guilt in ours.

Two extraordinary events demonstrate something important about Israel’s most fervent adversaries. One was a speech given at something called The People’s Forum (funded generously by Goldman Sachs), which stated, “When the state of Israel is finally destroyed and erased from history, that will be the single most important blow we can give to destroying capitalism and imperialism.”

The suggestion that this tiny state is the linchpin of a global, centuries-old phenomenon like capitalism goes well beyond anything resembling rational criticism. Even if Israel were guilty of genocide, apartheid, and oppression—which of course it is not—it would not follow that its destruction would help end capitalism or imperialism.

The other was an anti-Israel protest that took place in front of New York City’s Memorial Sloan Kettering Cancer Center, deemed “complicit” in Israel’s evils. At organizers’ urging, participants shouted their slogans at kids in the cancer ward, who were watching from the windows. Given Hamas’s indifference toward the lives of Gazan children, such callousness toward non-Palestinian children from Hamas’s Western allies shouldn’t be surprising. The protest—like the abovementioned speech—deliberately conveyed the message that Israel is the ultimate evil and its destruction the ultimate good, cancer patients be damned.

The fact that Israel’s adversaries are almost comically perverse does not mean that they can be dismissed. If its allies fail to understand the obsessive and irrational hatred that it faces, they cannot effectively help it defend itself.