After his ascension to the throne of the Polish-Lithuanian Commonwealth in 1764, Stanislaw Poniatowski—Poland’s last king and a former lover of Catherine the Great—enacted a series of reforms intended to modernize his country in the face of external threats and internal disorders. As part of these reforms, he organized the first national census that would include the Jewish population. Lithuanian archivists, combing through the census records, have recently found information about one of the foremost rabbis of the day. Yochai Ben-Ghedalia writes:

The census documents are scattered over the archives of all the various states whose territory was then part of the kingdom of Poland. . . . The Lithuanian State Historical Archives in Vilnius houses numerous censuses, including examples from the early 1760s, as well as later censuses, [including that] taken in Vilnius (then: Wilno) in 1765.

The census was arranged according to streets. A few pages are dedicated to one of the main streets of old Vilnius—Niemieckiej, now known as Vokiečių Street (both names mean “German Street”), an area highly populated by Jews at the time. On one of the pages dedicated to the right side of the street, we find one Eliasz Zelmanowiz, his wife Chana, his son Zelman, [and] his daughter Basia, as well as the servant Nachama. The name of the paternal head of the family, combined with the names of the other family members, reveals that we are dealing with Rabbi Elijah, son of Shlomo Zalman, better known as the Vilna Gaon.

The rabbi was forty-five years old at the time. He lived in Wilno and dedicated his life to the study of Torah, but did not serve in any official position in the community. Of his eight known children, only two are mentioned here. Some of them passed away as infants, others were not born yet, and two of the older girls may have been married at the time.

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.