One of the foremost Yiddish poets in the decades following World War I, Peretz Markish was born in a Ukrainian shtetl, where his devout father worked as a teacher in a ḥeder. After leaving the Soviet Union in 1921, Markish returned eight years later, modifying his work somewhat to adhere to the party line and receiving accolades from a regime still interested in encouraging “proletarian” Jewish culture. At some point, he also crossed paths with Chana Schneerson (mother of the late Lubavitcher rebbe), whose husband was a prominent rabbi in the city of Dnepropetrovsk. Schneerson would later record the encounter in her memoirs, as Dovid Margolin writes:

It was in 1937—at the high point of his fame—that Markish got news of his father Dovid’s death in Dnepropetrovsk. . . .

“[Dovid Markish] had been a regular [guest] at our home,” wrote [Chana Schneerson]. “Prior to his passing he left instructions that his burial be conducted in accordance with all of [my husband’s] directives.” Hearing the news, Markish and his sister quietly made their way to Dnepropetrovsk. . . .

In utter secrecy, the poet sent his two sisters—one a Communist-party member who served as his secretary and had traveled with him from Moscow, and the other who lived in Dnepropetrovsk, and with whom their father had lived—with a message for the rabbi.

“[The younger Markish] wanted my husband to know that, although he couldn’t meet with him personally, the rabbi should be aware that, regardless of his own personal ideology and prominent position, he held Rabbi Schneerson in the highest esteem. . . . This was based on his own experience and on his father’s frequent letters to him, which made a deep impression on him,” wrote Chana.

Continuing to communicate everything regarding his father through his sister, he asked that everything be kept as quiet as possible. . . . Before leaving, writes Chana, “the [Markish] family donated large sums for the city’s clandestine Torah schools for children and the like, which were conducted at great personal peril to those involved.”

Two years later, Rabbi Schneerson was arrested and exiled to Kazakhstan, where he died in 1944. Markish, who proved useful to Stalin during World War II, was not arrested until 1949. After being tortured, he, along with twelve other Jewish literary figures, was executed by the Soviet political police in August 1952, in the night of the murdered poets.

For some time, opponents of U.S support for Israel have been urging the White House to end the war in Gaza, or simply calling for a ceasefire. Douglas Feith and Lewis Libby consider what such a result would actually entail:

Ending the war immediately would allow Hamas to survive and retain military and governing power. Leaving it in the area containing the Sinai-Gaza smuggling routes would ensure that Hamas can rearm. This is why Hamas leaders now plead for a ceasefire. A ceasefire will provide some relief for Gazans today, but a prolonged ceasefire will preserve Hamas’s bloody oppression of Gaza and make future wars with Israel inevitable.

For most Gazans, even when there is no hot war, Hamas’s dictatorship is a nightmarish tyranny. Hamas rule features the torture and murder of regime opponents, official corruption, extremist indoctrination of children, and misery for the population in general. Hamas diverts foreign aid and other resources from proper uses; instead of improving life for the mass of the people, it uses the funds to fight against Palestinians and Israelis.

Moreover, a Hamas-affiliated website warned Gazans last month against cooperating with Israel in securing and delivering the truckloads of aid flowing into the Strip. It promised to deal with those who do with “an iron fist.” In other words, if Hamas remains in power, it will begin torturing, imprisoning, or murdering those it deems collaborators the moment the war ends. Thereafter, Hamas will begin planning its next attack on Israel:

Hamas’s goals are to overshadow the Palestinian Authority, win control of the West Bank, and establish Hamas leadership over the Palestinian revolution. Hamas’s ultimate aim is to spark a regional war to obliterate Israel and, as Hamas leaders steadfastly maintain, fulfill a Quranic vision of killing all Jews.

Hamas planned for corpses of Palestinian babies and mothers to serve as the mainspring of its October 7 war plan. Hamas calculated it could survive a war against a superior Israeli force and energize enemies of Israel around the world. The key to both aims was arranging for grievous Palestinian civilian losses. . . . That element of Hamas’s war plan is working impressively.