Usually it’s reasonable enough. There is antisemitism, which human dignity holds to be repugnant and historical experience has shown to be brutal; and so to struggle against the murderous masochism of the antisemites there have to be people who are, professionally, not antisemites. Occasionally troubling reports will emerge from somewhere in the world. In a humid equatorial republic nobody usually cares about, the teenagers in one of the larger cities have taken to wearing shirts emblazoned with giant swastikas; meanwhile a café owner in a roadside village has put up a big inflatable Hitler by his shack to tempt in the motorists. Worst of all, a few among the rising young national bourgeoisie have taken to reading Mein Kampf as a business strategy guide, in much the same way that their Western counterparts would make a show of reading the Art of War (you might not agree with what he did, but you have to admit that he did it very efficiently) and leafing through the Protocols of the Learned Elders of Zion in the same way others might read Fifty Shades of Grey. This is, of course, extremely dangerous and utterly unacceptable. Groups like the Anti-Defamation League and the Simon Weisenthal Centre spend millions every year fighting against such antisemitism. It’s not always exactly clear how this is done, but it’s not hard to imagine. An age-gnarled woman, bent nearly double by seven decades of indentured labour, reels in shock in her rice paddy. The landing helicopter sends miniature tsunamis rippling across its surface. The noise is deafening. All this has happened before, when she was younger: back then it was soldiers with mortars and flamethrowers, now it’s something different. Out bounds a red-faced young man, the sweat already running in rivulets over the adipose crest of flesh where his neck meets his tightly buttoned collar. He has flipcharts and photos, he explains his loss and her guilt in an impassioned if slightly reedy voice; he wont rest until she recognises the suffering of the Jews of Europe.
All this work is highly necessary, and there’s nobody better at it than Abraham Foxman, national director of the ADL. Bounding through a meadow on a cloudless summer day, his arms and tits wobbling in joyful tendrils, he fights the menace of antisemitism. Crouching by the peaty edge of a limpid gurgling stream, he catches a frog by its leg and keeps it in a pickle jar to torture later. Frogs, he exclaims, are antisemites. Running with his prize through the dappled silence of the woods, he trips on a protruding root; the jar smashes, the frog hops free. Trees, he bawls, are antisemites. Later, after the collapse of the last great trunk has sent a flood of embers rolling across the flat blackened earth, and the sharp resinated smoke has finally begun to clear, he finds the charred fringe of what was once his lucky blue cap half-buried in the ashes. Fire, he sobs, has always been tainted with the virus of antisemitism. From the burning of the Temple to the autos-da-fé to the Nazi crematoria, fire has shown itself to be an implacable foe of the Jewish people. Its policy of burning Jews and their possessions is one which it consistently refuses to recant or apologise for. Until it does so all Jews will continue to unite in quenching fires whenever or wherever they might occur.
He wasn’t just good. He was the best.
But then something strange started to happen. Persistent and gruesome visions started to cloud his sight. One moment he was having lunch with a few of his donors, the next Abraham H. Foxman was crouching under the table, tightly gripping a butter-knife with both trembling hands. The frogs were on the march. A long slimy column of them, nine feet tall on their powerful hind legs, mottled eyes implacable, was making its way through the restaurant. They goosestepped in silence through the tables, padded feet hardly making a noise against the carpeted floor, leaving behind only a faint sticky residue. Hundreds of frogs: identical, stony-faced, skulls domed like Stahlhelme, webbing swinging like trenchcoats. The creature at the helm, a tiny but virulently coloured tree-frog, would point out one diner or another with a lazy wave of its hand; then one of the bullfrogs behind it would snap them up with a sudden dart of its tongue and swallow them whole. It was the Jews: the frogs were coming for the Jews. When he’d imprisoned that frog it was so easy to justify his action as a response to anuran antisemitism – but what if he’d been right? What if the antisemitism of frogs wasn’t just something he’d invented, but something he’d created?
Olive trees burst up spiralling through the pavements and speared Jews in their thorny branches; fires spread towards Los Angeles from the scrubby mountains and spared only those houses without mezuzot. It had long been a point of faith for Foxman and his associates that the material world was structurally, ontologically antisemitic: that what we understand to be reality was in fact nothing more than a phenomenal manifestation of the Jew-hatred that constitutes the actual substance of existence. He hadn’t actually meant it. Now the world of objects had finally, definitively turned itself against him. All those reports, all those TV appearances, all those thousands of things he’d condemned as antisemitic – how many antisemites were out there? When he saw other Jews recklessly endangering themselves, he wanted to scream. Put down that shuttlecock! Stay away from the terrarium! They’re antisemites! They want you dead! Without realising what he was doing, he’d managed to turn everything around him into an existential threat to the Jewish people – and the Jewish people didn’t see the threat; they kept on eating and drinking and intermarrying and assimilating as if nothing were wrong. Could it be that Jews were antisemitic? Abe retreated into one tiny room of his house, staring at the walls, and even then he didn’t feel secure: as Belshazzar came to understand, any wall can start prophesying your doom. At any moment the spraypainted swastikas might start to leach through. Abe stared, sleepless, waiting.
In the end Abe must have slept, because he then had a beautiful dream. With so many Jews in the world it would be impossible for him to protect them all from the peril; the solution, of course, was for there to no longer be any Jews. Abe dreamed that all the Jews of the world came together and became as one. First a brave few Jews dared to meld, forming a creature with four legs, then six, then eight, then eighty; a seething, bubbling ball of flesh that rippled with eyeballs and noses and teeth and tongues. Others dove in: they shed the cloak of their Jewishness, their ethics, their minoritarianism; naked and born anew they flung themselves into its roiling mass and were dissolved. Some were unwilling; they didn’t seem to understand that as Jews it was their duty – their nature – to abandon everything they thought it meant to be Jewish and join the flesh-ball. With its millions of mouths it sucked them in anyway: it was of them; they were of it. Then, from innumerable anuses, the creature disgorged guided missiles and wispy streaks of white phosphorus; from countless cunts it birthed reels of razor wire and chunks of concrete; its endless rows of waving cocks dribbled forth a pale fluid to cover the corpses from the eyes of the world. And Abraham Foxman woke happy, because finally he’d seen something that wasn’t antisemitism.