Based on the autobiographical writings of three Crypto-Jews who lived in Spanish and Portuguese colonies during the 16th and 17th centuries, Ronnie Perelis’s Narratives from the Sephardic Atlantic explores their experiences and their relationships with Judaism. Here he describes one of the three figures, Manuel Cardoso de Macedo, who—unlike the other two—was not a descendant of Jewish converts to Catholicism:

Cardoso . . . starts his life as the son of a businessman in the Azores. He goes to England to study because his father does business there, then starts rethinking his life and religion. He rejects the Catholicism of his parents and countrymen and decides to become a Calvinist—this is his first transformation. When that’s found out, he gets arrested by the Inquisition and sent to prison in Lisbon, where he meets other prisoners accused of practicing Judaism. In prison his eyes are open to the possibility that Judaism is the true path he’s been looking for all along. After his release he escapes to Amsterdam and becomes a Jew. . . .

[Despite his very different story, Cardoso’s memoir shares with the others] a sense of spiritual brotherhood. These were spiritual believers joined together to form a community beyond their ethnic ties. . . . [Today], we often think religion is driven by theology—what do you believe? We forget the power of tribe, of blood, and of community in the making of what it means to be a religious person. You’re not alone with God. You’re always with someone, and we’re ultimately all hungry for brothers and sisters with whom we can share our faith. . . .

The centrality and nourishment that community offers aren’t in contradiction with the individual journey. We often see them in tension, but I think they’re an inevitable dialectic, constantly informing and remaking each other.

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.