Islamic Fanaticism is a Reincarnation of Nazism

CHULA VISTA, California — Mark Twain remarked, “Although history doesn’t repeat itself, it does rhyme.” For those who believed that Nazism would remain a relic of the past, the events of October 7, 2023, serve as a stark reminder that the spirit of Nazism has been supplanted by the specter of Islamist fanaticism.

On that fateful day, the violent assault on Kibbutz Nir Oz resulted in the abduction of Shiri Silberman Bibas, her two young sons Ariel and Kfir, and Oded Lifshitz, who endured 503 harrowing days in captivity, thrusting their families into a prolonged state of grief and uncertainty. Tragically, Hamas failed to return Shiri Bibas, compounding the pain felt by the Israeli people.

Upon the return of the bodies, Israeli bomb squads discovered that Hamas had nailed the coffins shut, necessitating careful opening to confirm their contents. The behavior exhibited by Hamas should raise alarms for all civilized individuals, demonstrating that such groups and their supporters are unworthy of statehood. When a society revels in human brutality and instills these values in its children, it poses a significant threat to humanity. Autopsies revealed the shocking truth: the young children had been strangled and their bodies mutilated.

This macabre celebration of death exceeds even the atrocities committed under Nazism. The atmosphere surrounding the handover was marked by troubling propaganda from Hamas. Instead of a solemn occasion for reflection, the event transformed into a grotesque festivity, replete with music and triumphant displays, highlighting a deeply entrenched necrophilic ethos within certain segments of Gazan society, where human suffering is not only tolerated but celebrated as ideological victories.

Erich Fromm, in Anatomy of Human Destructiveness, discusses necrophilia as a philosophy obsessed with death and destruction, contrasting it with biophilia, which represents a love for life and human connection. He writes, “The necrophilous man is characterized by the desire to destroy and to possess, to be the master of lifeless objects.” In modern contexts, this necrophilic perspective manifests as a culture that idolizes death and martyrdom, framing the loss of life as a glorifiable tool for ideological struggle. These attitudes echo the values upheld by Nazism, where dehumanization and violence were central. Likewise, Hamas’s propaganda glorifies death, prioritizing aggression to further its agenda.

The involvement of children in these displays, wielding weapons and celebrating violence, indicates a societal acceptance of brutality that overshadows compassion. This normalization extends the cycle of hatred, suggesting that identity becomes intricately tied to conflict rather than shared humanity. Such a culture glorifies suffering and fosters animosity, often at the expense of empathy.

In stark contrast, Israeli society embodies the principles of biophilia. Fromm describes biophilia as “the love of life, the enthusiasm for being alive, the interest in the world and in people.” This ethos promotes nurturing life, forging relationships, and emphasizing healing after loss. The mourning rituals observed by grieving families—imbued with profound sorrow and collective remembrance—stand in sharp opposition to Hamas’s glorification of death. Israelis honor the memories of their loved ones by cultivating values of compassion and understanding.

This divergence between biophilic and necrophilic ideologies makes a meaningful reconciliation impossible for the foreseeable future. Israeli society strives to build connections and foster a vision of hope, while parts of Gazan society, especially those influenced by Hamas, perpetuate a necrophilic worldview that celebrates violence and dehumanizes its perceived enemies. Fromm articulates that biophilic ethics define good as that which serves life and evil as that which serves death, positing that reverence for life enhances growth and flourishing, while evil stifles and destroys it.

Given such fundamentally opposed philosophies of life, true peace between these two societies must remain elusive. The events of October 7 serve as a painful reminder that efforts to establish a Palestinian state governed by Hamas or its affiliates are futile. There is a saying that “the definition of insanity is trying the same experiment over and over again while expecting a different result.” After a century of conflict, there is no reason to believe that this cycle of violence will diminish in the next century.

In light of these complexities, alternative approaches to stability and peace are necessary. The novel ideas proposed by leaders like President Trump may present fresh opportunities for addressing the deeply rooted issues in this troubled region, challenging the prevailing narratives and seeking pathways toward a more hopeful future. When Palestinians come to reject Islamic extremism, maybe then, there can be a meaningful change.

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Rabbi Dr. Michael Leo Samuel is spiritual leader of Temple Beth Shalom in Chula Vista, California.