After a month spent naming a dangerous, supremacist current within a global movement, it matters enormously how the month closes. This isn't a campaign against Muslims as a people or against Islam as a faith practiced by well over a billion people worldwide, many of whom want nothing to do with violence carried out in its name, but, as we saw, have difficulty raising their voice against the supremacists (#16).

In response to the Oct 7 massacre, as with the Intifada of 2000 (#18), what should have triggered a reckoning with the progressive mask ripped off, instead produced the opposite: Muslim “human rights” NGOs exulted and radical professors cheered; activists tore down posters of kidnapped children; protesters supporting Hamas and calling to “globalize the Intifada” took over elite university campuses. University presidents and supposedly progressive organizations seemed helpless to oppose them; the UN and infidel Human Rights NGOs, with the help of the legacy media, denied or dismissed the evidence. Within days after this display of genocidal fury, the news media returned to carrying Jihadi war propaganda as news, and the accusation of genocide was directed at the (anticipated) IDF response. Once again, victims of Jihad were denied recognition and sympathy and, even worse, Jihadi victimizers, celebrated.

After the October 7 massacres, Jews who had believed the “progressive” discourse of religious supremacists, found themselves alone. When they expected their comrades in the movement to come to their aid, they found instead that they sided with their enemy, the enemy not just of Jews and Israel, but of human decency. The expression “October Eighth Jews” arose to designate those forced to wake up to a terrifying reality: not only was the enemy more terrible than they in their desire for peace had ever imagined, but their comrades for peace and justice walked away.

But there were not just October Eighth Jews in the aftermath of Oct 7. There were infidels and Muslims who realized that the world had gone mad, and they too stood with the real victims. Up until now, such voices have resounded, but largely in isolation. Today we bring together all those who woke up on October 8, and are prepared to speak out for mankind and, oddly, the Jews.

This closing day is dedicated to them, Muslim and infidel, Jew and non-Jew whose moral compass rebelled at seeing Oct 7 as “resistance.” It is dedicated to the possibility of a genuinely neighborly relationship between infidels and Muslims who reject religious supremacism together.

Ending here, deliberately one day after the anniversary of October 7th, is the point: the month opens by naming victims and closes by naming allies — a reminder that this fight was never about one religion versus another, but about a specific, violent, supremacist ideology versus everyone, of every faith, who rejects it.