First published in 1719, Daniel Defoe’s Robinson Crusoe was translated into numerous Jewish languages between 1784 and the early 20th century: Judeo-German, Yiddish, Hebrew, Judeo-Arabic (in Tunisia), and Ladino. In some of these languages, it was translated multiple times, and many of the translators took liberties with the text, sometimes working not from the English original but from an  18th-century German adaptation. Perhaps the most transformed, writes Chen Malul, was Yosef Vitlin’s Yiddish version:

[Vitlin’s] is probably the most successful Jewish adaptation of the novel in the 19th century; we have much evidence of its great popularity. . . . The book’s title translates as “Robinson: The History of Alter Leyb: A True and Wonderful Story for Entertainment and Education.” . . .  A rich Jewish merchant from Lemberg (Lviv), Alter Leyb starts out as a drunk transgressor. As the story unfolds, the translator takes several opportunities to teach readers about the basics of sailing—how to use an anchor and what a lighthouse is—while also offering instruction in Jewish law.

Alter Leyb isn’t the only character with Jewish characteristics; his companion, named Friday in the original novel, is called Shabbos (Sabbath) here. Shabbos teaches Alter how to light a fire quickly and Alter teaches Shabbos about monotheism, the Torah, and the Sabbath customs. Seeing as Alter Leyb’s prayers are answered time and again throughout the novel, it’s hard to say which of the two benefited more from their friendship. The story concludes with a good Jewish ending: Torah study, proper spouses for Alter and Shabbos, and lives lived happily ever after with plenty of cute children all around.

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.