I returned to the present with the clang of a spoon against my metal cup. George waited for my answer. Can I accept that there is something of Hamas in all of us? It is a difficult question, because on the face of it it seems a bizarre and hurtful theory by someone who knows little about the situation on the ground. But I have come to respect George, and I knew he was not playing with me. What he asked me is if we are all capable of playing the part of Hamas if we were wearing the shoe on the other foot.
I looked across at George and asked him thoughtfully if he has siblings. “Yes,” he answered, not really sure of where I was going with this. “I have a sister, she is eight years younger than myself.” I asked him if he ever felt jealousy toward her. He assures me that he did. When she first arrived home, the focus of his entire world shifted to her. “Did you ever have evil and violent thoughts about how to deal with that? Did you plan to kill her?” I asked, to his wide-eyed look. Of course, this is extreme, but relevant. “I love my sister to this day,” he stammers. “I would never harm her.” He takes a slow breath in and admits “regardless of how much she may have infuriated me as a young boy.”
In the story of Cain and Abel. Cain, the older brother, is jealous at the acceptance of Abel’s’ sacrifice to God, and in response he kills him. Cain is new to all these powerful emotions, being only the third person to ever live, he has no context for dealing and how to manage these feelings. Leading up to the act, he could not have understood the consequences of his actions, yet as his brother lay unmoving beneath him, he realizes immediately by some intuitive force that he has committed a grave transgression. “Am I my brother’s keeper?” he responds to God, when questioned of Abel’s whereabouts, a clear defensive diversion away from the moral consequence of what he has done. There are direct lessons that can be interpreted from this story; the moral wrongness of murder, the accountability, the shame and regret, and the divine justice that follows.
In my own paraphrasing of Genesis 4:11-12, I quote; “Cain, the earth received your brother’s blood from your hand, thereby the ground will give you nothing in return, and you are banished and will walk the earth without home.” This is a very clear and powerful statement that is made, one that neither Jews, Christians, or Muslims will disagree with. A person who commits murder will become a wanderer, a refugee wherever they go. They are Cain, who was deserving of justice, even though no lawbook had ever told him murder was wrong.
What happened on October 7 was a collective sociopathic act that crossed a line from which there can be no return, not just for the Hamas terrorists that came armed with guns and bombs, but for the people of Gaza who supported the invasion and followed in its wake, rampaging through residential areas, pillaging, burning, and committing barbaric acts of rape and live dismemberment. The people of Gaza, everyday citizens, came to set fire to buildings with people still inside. If you poll Gazans today, the majority will support Hamas and celebrate the events of October 7. If you survey the Palestinian people in the lands controlled by the PA, chances are there will be a strong empathy for the Gazans whose immorality brought them to their own destruction. If you poll the Pan Arab world, you will likely find an alarming number of people in support of Hamas.
The October 7 attacks ignited global outrage, revealing deep-seated hatred and a disturbing lack of empathy. Those who march in support of Israel’s destruction or celebrate Hamas’s violence are morally complicit in these heinous acts. Like Cain, who committed the first murder despite having no explicit prohibition, these supporters cannot claim ignorance as a defense for their actions. And this is the difference between a terrorist, a terrorist sympathizer, and a fundamentally good person. The masked people holding placards celebrating Hamas and chanting for the genocide of Jews, participating in protests and encampments, these are not just the useful idiots of Hamas, these are useful evildoers for Hamas.
* * *
The following is an excerpt from “The Wake Up Call: Global Jihad and the Rise of Antisemitism in a World Gone Mad,” by Israel Ellis (Post Hill Press/Wicked Son).
* * *
A Conversation on Healing and the Battle for Humanity
October 7 should be a traumatic jolt for anyone who is a lover of life. We must stand united and resolved to make the world a safer place for the future generations that will follow. For if the lovers of life cannot heal the hate, we are truly lost at sea.
I met George, a doctor from Germany, at a healing retreat on Koh Pha Ngan, an island in the south of Thailand. During the first of our many conversations, I described some of the ideas that would later become these chapters, and in answer to his piqued interest, I went on to explain to him the events that took place in Israel on October 7 and the theater of the world since. We got around to the existential question on what it takes to save our world from itself, and both readily agreed in the simplicity that peace comes from love. And to love is to heal. Our conversation turned to philosophy and the infinity of the cosmos. It’s the kind of place that leads you into these thoughts. I brought up the biblical story of Jonah, the unwilling oracle, who warned the people of Nineveh, who repented without question because they came to understand the severity of the warnings and the opportunity to change. I asked George: Where is today’s Jonah to tell the haters wrong from right? To warn us of the consequences of hate?
The next morning George sat beside me and told me had he reflected on the prior evening’s discourse. “I agree,” he said with slow, carefully chosen words. “Both sides need to heal.” He saw my body tense up at the reference to “sides.” The idea of shared moral equivalence between Israel and Hamas is a typical red herring of those that will not fully condemn Hamas and stand for Israel. George gently raised a placating hand and asked me for patience. “Can you for a moment accept that there is a part of Hamas within you?” I caught my breath.
We sat in silence while I pondered this and took effort to examine George through a different lens. He has no connection to Israel; he is not affected by what happened on October 7 except that he is a lover of life and a healer and he is saddened that this event has happened in a world he deems has turned itself upside down. He lives his life in a bubble, not intentionally, but rather because he was born into it; a privileged Western bubble with all the trappings, including the luxury to question his existence and the next steps in his life. He is a good person. He is not committed to any specific ideology, except for his life and those of his patients. He is not a liberal nor does he consider himself a conservative. He will not take up a placard and join a protest. He believes that all people should live together in peace. He stays out of business that is not his to judge, because he knows his opinion will have no effect on the outcome.
It occurred to me that his apathy is part of the challenge the world faces; he places his complete trust in his government to manage the situation. He corrected me when I suggested this, and instead claimed it is humanity itself that he trusts. “Humanity will eventually find their way, they always do,” he said.
But I disagreed. “This is not a stream of water trickling through the path of least resistance,” I said. “To avoid long and painful consequences, we sometimes must act to protect humanity from and for itself.”
The impossibility of the situation Israel finds itself in is a predicament for the free world. To counter the epidemic of Global Jihad will require some sacrifice of liberty, and this can be a slippery slope. And yet, it has already begun. The UK has the most extensive and sophisticated closed-circuit video monitoring system of its kind in the world, complete with facial recognition and AI capabilities. There are few places left in London where you can escape someone watching you. This invasion of privacy is the compromise for security. But this does nothing to weed out the problem of radicalization by its roots. These bandaid solutions will only drive the Jihad further underground into the metaphorical and literal tunnels. The only long-term solution depends on overhauling how the next generation comes to see their world. Confronting the hold that the radicals have institutionalized over young people, dismantling the arenas for hate, and policing the spread of lies and calls to Jihad, is of the most critical importance. Like the cameras in London, it is not pretty to impose law and confront hate.
Post Hill Press/Wicked Son
I returned to the present with the clang of a spoon against my metal cup. George waited for my answer. Can I accept that there is something of Hamas in all of us? It is a difficult question, because on the face of it it seems a bizarre and hurtful theory by someone who knows little about the situation on the ground. But I have come to respect George, and I knew he was not playing with me. What he asked me is if we are all capable of playing the part of Hamas if we were wearing the shoe on the other foot.
I looked across at George and asked him thoughtfully if he has siblings. “Yes,” he answered, not really sure of where I was going with this. “I have a sister, she is eight years younger than myself.” I asked him if he ever felt jealousy toward her. He assures me that he did. When she first arrived home, the focus of his entire world shifted to her. “Did you ever have evil and violent thoughts about how to deal with that? Did you plan to kill her?” I asked, to his wide-eyed look. Of course, this is extreme, but relevant. “I love my sister to this day,” he stammers. “I would never harm her.” He takes a slow breath in and admits “regardless of how much she may have infuriated me as a young boy.”
In the story of Cain and Abel. Cain, the older brother, is jealous at the acceptance of Abel’s’ sacrifice to God, and in response he kills him. Cain is new to all these powerful emotions, being only the third person to ever live, he has no context for dealing and how to manage these feelings. Leading up to the act, he could not have understood the consequences of his actions, yet as his brother lay unmoving beneath him, he realizes immediately by some intuitive force that he has committed a grave transgression. “Am I my brother’s keeper?” he responds to God, when questioned of Abel’s whereabouts, a clear defensive diversion away from the moral consequence of what he has done. There are direct lessons that can be interpreted from this story; the moral wrongness of murder, the accountability, the shame and regret, and the divine justice that follows.
In my own paraphrasing of Genesis 4:11-12, I quote; “Cain, the earth received your brother’s blood from your hand, thereby the ground will give you nothing in return, and you are banished and will walk the earth without home.” This is a very clear and powerful statement that is made, one that neither Jews, Christians, or Muslims will disagree with. A person who commits murder will become a wanderer, a refugee wherever they go. They are Cain, who was deserving of justice, even though no lawbook had ever told him murder was wrong.
What happened on October 7 was a collective sociopathic act that crossed a line from which there can be no return, not just for the Hamas terrorists that came armed with guns and bombs, but for the people of Gaza who supported the invasion and followed in its wake, rampaging through residential areas, pillaging, burning, and committing barbaric acts of rape and live dismemberment. The people of Gaza, everyday citizens, came to set fire to buildings with people still inside. If you poll Gazans today, the majority will support Hamas and celebrate the events of October 7. If you survey the Palestinian people in the lands controlled by the PA, chances are there will be a strong empathy for the Gazans whose immorality brought them to their own destruction. If you poll the Pan Arab world, you will likely find an alarming number of people in support of Hamas.
The October 7 attacks ignited global outrage, revealing deep-seated hatred and a disturbing lack of empathy. Those who march in support of Israel’s destruction or celebrate Hamas’s violence are morally complicit in these heinous acts. Like Cain, who committed the first murder despite having no explicit prohibition, these supporters cannot claim ignorance as a defense for their actions. And this is the difference between a terrorist, a terrorist sympathizer, and a fundamentally good person. The masked people holding placards celebrating Hamas and chanting for the genocide of Jews, participating in protests and encampments, these are not just the useful idiots of Hamas, these are useful evildoers for Hamas.
* * *
Israel Ellis is an entrepreneur and the father of an IDF soldier. He is the author of “The Wake Up Call” (Post Hill Press/Wicked Son).
This excerpt is published by permission from Post Hill Press/Wicked Son.
The views expressed in this piece are those of the author and do not necessarily represent those of The Daily Wire.
