Operation Shylock

“Correct,” he replied.

“And you continue at the same time to write your novels?”

“Writing novels while Jews are at a crossroads like this? My life now is focused entirely on the Jewish European resettlement movement. On Diasporism.”

Did he sound anything like me? I would have thought that my voice could far more easily pass for someone like Sollers speaking English than his could pass for mine. For one thing, he had much more Jersey in his speech than I’d ever had, though whether because it came naturally to him or because he mistakenly thought it would make the impersonation more convincing, I couldn’t figure out. But then this was a more resonant voice than mine as well, richer and more stentorian by far. Maybe that was how he thought somebody who had published sixteen books would talk on the phone to an interviewer, while the fact is that if I talked like that I might not have had to write sixteen books. But the impulse to tell him this, strong as it was, I restrained; I was having too good a time to think of stifling either one of us.

“You are a Jew,” I said, “who in the past has been criticized by Jewish groups for your ‘self-hatred’ and your ‘anti-Semitism.’ Would it be correct to assume —”

“Look,” he said, abruptly breaking in, “I am a Jew, period. I would not have gone to Poland to meet with Walesa if I were anything else. I would not be here visiting Israel and attending the Demjanjuk trial if I were anything else. Please, I will be glad to tell you all you wish to know about resettlement. Otherwise I haven’t time to waste on what has been said about me by stupid people.”

“But,” I persisted, “won’t stupid people say that because of this resettlement idea you are an enemy of Israel and its mission? Won’t this confirm —”

“I am Israel’s enemy,” he interrupted again, “if you wish to put it that sensationally, only because I am for the Jews and Israel is no longer in the Jewish interest. Israel has become the gravest threat to Jewish survival since the end of World War Two.”

“Was Israel ever in the Jewish interest, in your opinion?”

“Of course. In the aftermath of the Holocaust, Israel was the Jewish hospital in which Jews could begin to recover from the devastation of that horror, from a dehumanization so terrible that it would not have been at all surprising had the Jewish spirit, had the Jews themselves, succumbed entirely to that legacy of rage, humiliation and grief. But that is not what happened. Our recovery actually came to pass. In less than a century. Miraculous, more than miraculous — yet the recovery of the Jews is by now a fact, and the time has come to return to our real life and our real home, to our ancestral Jewish Europe.”

“Real home?” I replied, unable now to imagine how I ever could have considered not placing this call. “Some real home.”

“I am not making promiscuous conversation,” he snapped back at me sharply. “The great mass of Jews have been in Europe since the Middle Ages. Virtually everything we identify culturally as Jewish has its origins in the life we led for centuries among European Christians. The Jews of Islam have their own, very different destiny. I am not proposing that Israeli Jews whose origins are in Islamic countries return to Europe, since for them this would constitute not a homecoming but a radical uprooting.”

“What do you do then with them? Ship them back for the Arabs to treat as befits their status as Jews?”

“No. For those Jews, Israel must continue to be their country. Once the European Jews and their families have been resettled and the population has been halved, then the state can be reduced to its 1948 borders, the army can be demobilized, and those Jews who have lived in an Islamic cultural matrix for centuries can continue to do so, independently, autonomously, but in peace and harmony with their Arab neighbors. For these people to remain in this region is simply as it should be, their rightful habitat, while for the European Jews, Israel has been an exile and no more, a sojourn, a temporary interlude in the European saga that it is time to resume.”

“Sir, what makes you think that the Jews would have any more success in Europe in the future than they had there in the past?”

“Do not confuse our long European history with the twelve years of Hitler’s reign. If Hitler had not existed, if his twelve years of terror were erased from our past, then it would seem to you no more unthinkable that Jews should also be Europeans than that they should also be Americans. There might even seem to you a much more necessary and profound connection between the Jew and Budapest, the Jew and Prague, than the one between the Jew and Cincinnati and the Jew and Dallas.”

Could it be, I asked myself while he pedantically continued on in this vein, that the history he’s most intent on erasing happens to be his own? Is he mentally so damaged that he truly believes that my history is his; is he some psychotic, some amnesiac, who isn’t pretending at all? If every word he speaks he means, if the only person pretending here is me. … But whether that made things better or worse I couldn’t begin to know. Nor, when next I found myself arguing, could I determine whether an outburst of sincerity from me made this conversation any more or less absurd, either.

“But Hitler did exist,” I heard Pierre Roget emotionally informing him. “Those twelve years cannot be expunged from history any more than they can be obliterated from memory, however mercifully forgetful one might prefer to be. The meaning of the destruction of European Jewry cannot be measured or interpreted by the brevity with which it was attained.”

“The meanings of the Holocaust,” he replied gravely, “are for us to determine, but one thing is sure — its meaning will be no less tragic than it is now if there is a second Holocaust and the offspring of the European Jews who evacuated Europe for a seemingly safer haven should meet collective annihilation in the Middle East. A second Holocaust is not going to occur on the continent of Europe, because it was the site of the first. But a second Holocaust could happen here all too easily, and, if the conflict between Arab and Jew escalates much longer, it will — it must. The destruction of Israel in a nuclear exchange is a possibility much less farfetched today than was the Holocaust itself fifty years ago.”

“The resettlement in Europe of more than a million Jews. The demobilization of the Israeli army. A return to the borders of 1948. It sounds to me,” I said, “that you are proposing the final solution of the Jewish problem for Yasir Arafat.”

“No. Arafat’s final solution is the same as Hitler’s: extermination. I am proposing the alternative to extermination, a solution not to Arafat’s Jewish problem but to ours, one comparable in scope and magnitude to the defunct solution called Zionism. But I do not wish to be misunderstood, in France or anywhere else in the world. I repeat: In the immediate postwar era, when for obvious reasons Europe was uninhabitable by Jews, Zionism was the single greatest force contributing to the recovery of Jewish hope and morale. But having succeeded in restoring the Jews to health, Zionism has tragically ruined its own health and must now accede to vigorous Diasporism.”

“Will you define Diasporism for my readers, please?” I asked, meanwhile thinking, The starchy rhetoric, the professorial presentation, the historical perspective, the passionate commitment, the grave undertones … What sort of hoax is this hoax?

“Diasporism seeks to promote the dispersion of the Jews in the West, particularly the resettlement of Israeli Jews of European background in the European countries where there were sizable Jewish populations before World War II. Diasporism plans to rebuild everything, not in an alien and menacing Middle East but in those very lands where everything once flourished, while, at the same time, it seeks to avert the catastrophe of a second Holocaust brought about by the exhaustion of Zionism as a political and ideological force. Zionism undertook to restore Jewish life and the Hebrew language to a place where neither had existed with any real vitality for nearly two millennia. Diasporism’s dream is more modest: a mere half-century is all that separates us from what Hitler destroyed. If Jewish resources could realize the seemingly fantastic goals of Zionism in even less than fifty years, now that Zionism is counterproductive and itself the foremost Jewish problem, I have no doubt that the resources of world Jewry can realize the goals of Diasporism in half, if not even one tenth, the time.”

“You speak about resettling Jews in Poland, Romania, Germany? In Slovakia, the Ukraine, Yugoslavia, the Baltic states? And you realize, do you,” I asked him, “how much hatred for Jews still exists in most of these countries?”

“Whatever hatred for Jews may be present in Europe — and I don’t minimize its persistence — there are ranged against this residual anti-Semitism powerful currents of enlightenment and morality that are sustained by the memory of the Holocaust, a horror that operates now as a bulwark against European anti-Semitism, however virulent. No such bulwark exists in Islam. Exterminating a Jewish nation would cause Islam