I begin where honesty requires: the deliberate murder of families in their homes and young people at a festival was a crime, and I grieve those dead as I grieve any dead, without ranking them and without waiting for the audit that my own people's dead are always made to pass. I hold that grief and I hold, in the same breath and without contradiction, the history that the word "unprovoked" is being used to erase, the occupation and the siege and the long strangulation of Gaza that no atrocity excuses and no honest account omits. Holding both is not weakness; it is the only honest position, and it is because I hold both that I want to ask the question the coming days will make almost impossible: the response now being prepared, the promised flattening of Gaza, will it produce the security it is sold as producing, or will it manufacture, with grim reliability, the next such morning?
We are not without evidence here, and the evidence is recent and it is ours. Twenty-two years ago another nation suffered a massacre of its innocents and answered, understandably, with overwhelming force and the language of eradication. The United States did not lack the right to respond to September 11; it lacked, catastrophically, a response that worked. Two wars, twenty years, hundreds of thousands of dead, a region destabilised, a new and worse organisation, the Islamic State, born in the very prisons the vengeance built, and at the end of it an America not safer but poorer, exhausted, and no less afraid. The lesson is not that the massacred may not respond. It is that a response driven by vengeance rather than by cold calculation of what actually produces safety tends to deliver the opposite of safety, because it answers a political problem with a purely military verb, and the political problem walks out of the rubble larger than it went in.
Let me state the counterargument at its full and genuine strength, because it is not stupid and it is not made only in bad faith. After the worst single-day massacre of Jews since the Holocaust, a state that does not answer with crushing force signals to every enemy that such atrocities carry no unbearable cost, and thereby invites the next one; restraint, in this reading, is not virtue but a form of negligence toward one's own citizens, and Israel possesses not merely a right but a duty to destroy the organisation that planned this. Every clause of that has weight. I do not wave it away. Destroy the organisation: yes. But notice the sleight by which "destroy those who did this" becomes "devastate the territory they hide among," as though two million people were a single guilty body, and notice that this is precisely the move that does not work, because you cannot kill an idea with a bomb, and rubble has never once in history failed to produce more of the thing that was bombed. The Romans understood the tactic and Tacitus gave us its epitaph twenty centuries ago: they make a desert and call it peace. It was not peace. It was the interval before the next war.
So I refuse the choice I am being offered, which is the choice between grieving the Israeli dead and fearing for the Palestinian dead to come, as though sorrow were a finite substance and spending it on one people left none for the other. That false economy of grief is itself a weapon; it is how each atrocity is made to license the next. I can hold October 7 whole, without excuse, and say in the same breath that the vengeance being prepared will not avenge it but repeat it, in the other direction, and then again, because a security built on the graveyard of the other side's children is not security, it is a fuse, and it has been lit in that land more times than either people can count.
I write this now, before the ground shakes, because after it shakes no one will hear it. The dead of October 7 are owed many things, justice among them, and the pursuit of the specific people who murdered them without mercy or delay. What they are not owed, because it dishonours them, is a response that guarantees more coffins draped in the flag they died under. The test is not whether the response feels like justice. It is whether, ten years from now, there are fewer such mornings or more. On the present course the answer is more, and it was foreseeable, and I would rather be the one who said so while it could still be heard than the one who explained it, wisely, over the graves.