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A Black writer explores how Germany remembers its ‘unthinkable’ past
(JTA) — For his 2021 book “How the Word Is Passed,” winner of the National Book Critics Circle Award for Nonfiction, poet and journalist Clint Smith explored the landscape of American memory — specifically how the history of slavery is explained, commemorated, distorted and desecrated in sites across the United States.
While on tour promoting the book, he explained in an interview Tuesday, he’d often be asked if any country had gotten it right when it came to memorializing its own dark past. “I kept invoking the memorials in Germany, but I had never been to the memorials in Germany,” Smith said. “As a scholar, as a journalist, I felt like I had to do my due diligence and excavate the complexity and the nuance, and the emotional and human texture, that undergirds so many of these places and spaces.”
The result is December’s cover story in the Atlantic, “Monuments to the Unthinkable.” Smith traveled to Germany twice over the past two years, visiting Berlin’s Memorial to the Murdered Jews of Europe, its Topography of Terror Museum, the museum in Wannsee where the Nazis plotted the Final Solution, and the concentration camp at Dachau, talking to historians and curators along the way. As a Black man wrestling with how America accounts for the crimes of its past, he went to learn from the experience of the Germans, who “are still trying to figure out how to tell the story of what their country did, and simultaneously trying to figure out who should tell it.”
In an interview, Smith talked about the inevitable differences between the Holocaust and the Atlantic slave trade, the similarities in how two countries — and communities — experience their histories, and how his article could serve as a bridge between African-Americans and Jews in a time of increasing tension between them.
Smith spoke to JTA from his parents’ home in his native New Orleans.
This interview was edited for length and clarity.
Jewish Telegraphic Agency: Your book is about the ways America succeeds and fails to come to terms with slavery, and your article is about the ways Germany is, in your phrase, “constructing public memory.” I was struck by someone who warned you, “Don’t go to Auschwitz.” What were they saying?
Clint Smith: It was Frederick Brenner, a Jewish man and a remarkable photographer who has photographed the Jewish Diaspora across the world for the past several decades, who said that, because people are standing [at Dachau] and they’re taking selfies, and it’s like “me in front of the crematorium” and “me in front of the barracks.” That was deeply unsettling to him, especially as someone whose family was largely killed in the Holocaust.
I don’t want to be reductive about it and say that you don’t want people to go to these spaces and take pictures. I think it’s all about the sort of disposition and sensibilities one brings to a space. If someone went to the Whitney Plantation in Louisiana, I don’t necessarily want them doing puckered-lip selfies in front of a slave cabin. I can understand why people wouldn’t want those places engaged with in that way, but you do want tourists to come, right? I mean, before the pandemic, 900,000 people visited Dachau every year, and part of what brings people to Dachau is seeing and taking a picture of the crematorium, taking a picture of themselves on this land in that space where history happened, and posting it online. And maybe that serves as a catalyst for somebody else to make that journey for themselves.
You did go to Dachau, which you call a “memorial to the evil that once transpired there.”
I am a huge believer in putting your body in the place where history happened. I stood in many places that carry the history of violence: plantations, execution chambers, death row. But I’ve never experienced the feeling in my body that I felt when I stood in the gas chamber at Dachau. And you just see the way that this space was constructed, with the sort of intentional, mechanized slaughter that it was meant to enact on people. The industrialized nature of it was something unlike anything I’d ever experienced before and it made me feel so much more proximate to that history in ways that I don’t think I would have ever experienced otherwise.
Physically standing in a concentration camp and physically standing and putting my body in the gas chamber fundamentally changed my understanding of the emotional texture and the human and psychological implications of it. Because when you’re in those spaces you’re able to more fully imagine what it might have been like to be in that space. And then you can imagine these people, these families, these women, these children who were marched into camps throughout Europe. You can never fully imagine the fear, that sense of desperation that one would have felt, but in some ways, it’s the closest we can get to it if you are someone who did not have family who lived through or survived the Holocaust. It provided me with a radical sense of empathy. And that’s why I took the trip in the first place.
A tourist takes a selfie inside the Memorial to the Murdered Jews Of Europe in Berlin, Sept. 25, 2019. (Beata Zawrzel/NurPhoto via Getty Images)
By contrast, there are the memorials that are not historical sites, but either sculptural or architectural, like Berlin’s Memorial to the Murdered Jews of Europe, nearly five acres of concrete slabs. What do you think makes an effective memorial that isn’t necessarily the historical place itself, but a specifically memorial project?
Well, for example, the big one in Berlin. It’s just so enormous. The scale and scope of it was unlike anything I’d ever seen before. I tried to imagine what an American analog would be like. What if in the middle of downtown Manhattan there was a 200,000-square-foot memorial, with thousands of stone columns, dedicated to commemorating the lives of indigenous people who were killed in the early Americas? Or a 200,000-square-foot memorial in the middle of downtown D.C., not far from the White House, to the lives of enslaved people?
With that said, what I found really valuable were the people I spoke to, who had very different relationships to that space. Some thought of that memorial as something that was so meaningful because of its size and because of its scope, and because it was a massive state-sanctioned project. And then there were others who thought that it was too abstract, that it was too passive, even in its name, right, the “Memorial to the Murdered Jews of Europe,” which sounds as if something happened to people without naming the people who enacted the harm and who committed the crime. Those are the sort of nuances and complexities that I wanted to spend more time with, and found really valuable because, in the same way, descendants of enslaved people here in the United States have many different conceptions of what the iconography of slavery should look like or what repair and reparations to slavery should be made.
You write about the “stumbling stones” or “Stolpersteine”: Those are the small brass plaques placed in the streets, inscribed with the names of Holocaust victims and placed in front of their last known residence. The stones are exactly the opposite scale of the Berlin memorial.
Right. I think that is the memorial that I was most struck by: the largest decentralized memorial in the world, with 90,000 stones across 30 different European countries. I remember the moment I was walking down the street looking for landmarks and saw my first Stolpersteine, and I only saw it because at that moment the clouds moved and the sun shone off the brass stone. You see the name, the birth date, the deportation date, the death date, the place where the person was killed. You walk past another home, you see seven; you walk past another home, you see 12. You begin to imagine entire lives based on the names and information that exist on these stones. It creates this profound sense of intimacy, this profound sense of closeness to the history and it’s so human, because it’s individual people and individual names.
One of the most valuable things about the stumbling stone project, I think, is all the work that precedes it. It’s the school students who are doing research to find out about the lives of the people who were taken from the home across the street from their school. It’s the people in the apartment complex, who come together and decide that they’re going to figure out who were the Jewish families who lived in that apartment complex before them. And sometimes it’s really remarkable, granular details about people’s lives: what their favorite food was, what their favorite flavor of ice cream was, what the child liked.
Artist Gunter Demnig lays “stumbling stones” that memorialize persecuted or murdered Jews on the streets of Frankfurt. (Boris Roessler/picture alliance via Getty Images)
As Gunter Demnig, the originator of the project, says, 6 million people is a huge abstraction, and now it becomes about one man, one woman, one child, and [people] realize that it truly was not that long ago. There are so many survivors of the Holocaust who are still with us. Gunter Demnig, his father fought for the German army. He represents this generation of people who are engaging in a sort of contrition for the acts of their parents and their grandparents.
You ask in the piece what it would look like for a similar project to be created in the United States as a memorial to enslaved people.
I’m from New Orleans, and the descendant of enslaved people in New Orleans, which was at one point the busiest slave market in the country. And as Barbara Steiner, a Jewish historian, said to me in Germany, entire streets [of New Orleans] would be covered in brass stones! That was such a striking moment for me. That helped me more fully realize the profound lack of markers and iconography and documentation that we have to enslaved people in our landscape here in the United States relative to that of Germany.
Why are physical monuments important? I have sometimes wondered why we spend so much money on the infrastructure of memory — statues, museums, memorials — and if that money could be better used for living memorials, like scholarships for the descendants of victims, say, or programs that study or archive evidence of genocide. Why is it important to see a statue or a museum or even a plaque?
First off, museums and statues and memorials and monuments are by no means a panacea. It is not the case that you put up some memorials or you lay down some Stolpersteine and suddenly antisemitism is gone. Obviously, Germany is a case study and is experiencing its own rise in antisemitism. And that’s something that’s deeply unsettling, and is not going to singularly be solved by memorials and monuments.
With that said, I think there is something to be said to regularly encounter physical markers and manifestations of the violence that has been enacted and crimes that have been done in your name, or to the people that you are the descendant of. I try to imagine Germany without any of these memorials and I think it would just be so much easier for antisemitism to become far more pervasive. Because when your landscape is ornamented by things that are outlining the history that happened there, it is much more difficult to deny its significance, it is much more difficult to deny that it happened, it is much more difficult not to have it shape the way you think about public policy. I do believe that if we had these sorts of markers in the United States, it wouldn’t solve the racial wealth gap, it wouldn’t solve racism, it wouldn’t solve discrimination. It wouldn’t eradicate white nationalism or white supremacy. But I do think it would play some role in recalibrating and reshaping our collective public consciousness, our collective sense of history in ways that would not be insignificant.
And to your point, my hope is that those things are never mutually exclusive. It’s a conversation that’s happening here in the United States with regard to how different institutions are accounting for their relationship to slavery. Universities are coming up with reports, presentations, panels and conferences that outline their relationship to the history of slavery, especially since the murder of George Floyd [in 2020]. Activists and descendants have pushed them to not just put out a report, or put up a plaque or make a monument. It’s also about, well, what are you going to do for the descendants of those people? Harvard, where I went to grad school, put $100 million aside specifically for those sorts of interventions. Places like Georgetown have made it so that people who were the descendants of those who are enslaved have specific opportunities to come to the school without paying. And people of good faith can disagree over whether those initiatives are commensurate with or enough to atone for that past, and I think the answer is almost inevitably no.
Certainly people on what we like to think of as the wrong side of history understood the importance of physical monuments in creating memory.
The origin story of my own book was that I watched the monuments come down in 2017, in my hometown in New Orleans, of Jefferson Davis, Robert E. Lee. I was thinking about what it meant that I grew up in a majority Black city, and there were more homages to enslavers than there were to enslaved people. What does it mean that to get to school I had to go down Robert E. Lee Boulevard? That to get to the grocery store, I had to go down Jefferson Davis Parkway? That my middle school was named after a leader of the Confederacy? And that my parents still live on a street today named after someone who owned 115 enslaved people? The names and iconography are reflective of the stories that people tell and those stories shaped the narratives that communities carry. And those narratives shape public policy and public policy is what shapes the material conditions of people’s lives.
One thing about Germany is that its national project of memory and repentance has been accompanied by a vast reparations program — for Israel, Jewish survivors, their families and programs to propagate Jewish culture. I wonder if you think Germany could have moved ahead without reparations? And can America ever fully grapple with the legacy of slavery without its own reparations?
The short answer is no. America cannot fully move forward from its past without reparations. The important thing is not to be limited and reductive in the way that we conceive of what reparations are or should look like. In some ways, I’m as interested if not more interested in what specific cities and states are doing in order to account for those histories and those crimes. For example, in Evanston, Illinois, they created a specific program to give reparations to Black families who experienced housing segregation, in a certain period of time, given how prevalent redlining was in and around Chicago in the mid-20th century. I know in Asheville, North Carolina, there’s a similar program that’s thinking about how to meaningfully engage in repair to the descendants of communities that were harmed from some of the policies that existed there. This is not to say that those programs themselves are perfect. But I think we sometimes talk about it so much on a federal level, that we forget the local opportunities that exist.
West German Chancellor Konrad Adenauer signs the reparations agreement between his country and Israel, Sept. 10, 1952. (United States Holocaust Memorial Museum, courtesy of Benjamin Ferencz, from “Reckonings”)
Many people who were redlined or experienced housing covenants — all the sort of insidious manifestations of wealth extraction that were part of Jim Crow — are still alive today. So sometimes it’s not even a question of what you have to give the descendants. Sometimes it’s like, what do you give the actual people who are still here?
That’s an important distinction you make in your article, about the difference between grappling with the past in Germany and the United States. In Germany, there are so few Jews, while in the U.S. we see the living evidence of slavery, not the evidence of absence.
That’s perhaps the greatest difference that allows for both a landscape of memory to be created in Germany, and also allows for Germany to pay reparations in ways that the United States is reluctant to do: Jewish people in Germany represent less than one quarter of one percent of the population of Germany. One of the folks I spoke to told me that Jewish people in Germany are a historical abstraction. Because there’s so few Jewish people left, because of the slaughter of the Holocaust. I think about the reparations that were given to Japanese Americans who were held in incarceration camps during World War II. They got $20,000 checks, which is not commensurate with what it means to be held in a prison camp for multiple years, and cannot totally atone for that. But part of the reason that can be enacted is that there’s a limited amount of people. There are 40 million black people in this country. So the economic implications of reparations are something fundamentally different here in the United States.
So let me ask you if there’s anything else you wanted to mention that we haven’t talked about.
I want to name specifically for your readers that I’m not and would never intend to conflate slavery and the Holocaust. They are qualitatively different historical phenomena that have their own specific complexities and should be understood on their own terms. With that said, I do think it can be helpful to put the two in conversation with one another, specifically in the profound ways that these two monumental periods of world history have shaped the modern world and how they are remembered in fundamentally different ways.
And there are similarities as well, which you write about.
I did find so many parallels. The Jewish people I spent time with in Germany explained that some of the manifestations of racism and anti-Blackness in the United States are not so different from the sort of manifestations of antisemitism that exist in Germany, especially as it relates to public memory. When I was at the museum devoted to the Wannsee conference, the executive director, Deborah Hartmann, told me that she and Deidre Berger [the chair of the executive board of the Jewish Digital Cultural Recovery Project Foundation] were talking about how Jewish people did not always have a seat at the table when these monuments and memorials were being built. Jewish people were not allowed to participate beyond a certain extent, because many Germans felt that Jewish people were not objective. Jewish historians couldn’t be taken seriously because they were too close to the history.
That just echoes so much of what Black scholars and historians have been told about their ability, or the lack thereof, to study the history of Black life. The godfather of African-American scholarship, W.E.B. Du Bois, was told by white scholars that he couldn’t be taken seriously because he was too close to the history of slavery.
Meanwhile, Deborah Hartmann talked about how so many of the historians and scholars who played a role in shaping the landscape of memory in Germany were themselves “close to the history,” including former members of the Hitler Youth.
Somebody sent me a message that really meant a lot to me this past week, basically saying that my essay is an exercise in “solidarity via remembrance” — in a moment where, unfortunately, there have been a lot of public manifestations of ideas and antisemitic remarks that might threaten to rupture a relationship between Black and Jewish people. Obviously, we didn’t time it this way: I worked on this piece for a year. But it’s my hope that as someone who is a Black American, who is the descendant of enslaved people, who is not himself Jewish — that my respectful, empathic, curious, journey reflects the long history of solidarity that has existed across Black and Jewish communities and that that I hope we never lose sight of.
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The real Jewish story of Ceuta, Spain’s migrant-magnet neighbor to Morocco
For all of us who don’t know much about geography, international political crises are always welcome. Since the start of Trump 2.0, we have been discovering places we never knew existed, but now present existential threats. From straits — think Hormuz and Bab al-Mandab — to islands — whether Greenland or Heard and McDonald — we now have, along with higher gas and food prices, a better appreciation of our world.
Late last week, yet another obscure part of the globe was suddenly brought, this time without our president’s assistance, to the attention of western media: Ceuta. A city of approximately 83,000 inhabitants, Ceuta is ensconced on a peninsula which, though attached to the Moroccan coastline, is nevertheless under Spanish rule, even while it enjoys a significant amount of autonomy.
As we now know, Ceuta was also the magnet that, starting on July 30, drew about 72,000 young Moroccans who sought, mostly by swimming, to reach its beaches and, from there, perhaps reach Europe. That nearly 100 young men and women drowned in the effort — one that moreover proved naught for those who reached Ceuta as nearly all of them were obliged to return to Morocco — adds a heartrending chapter to the complex history of a city where tragedy has long mixed with comity.
Founded two millennia earlier by the Phoenicians, Ceuta was successively ruled by the Romans, Ottomans, Portuguese and Spaniards. In 1492, when the kingdom expelled its Jewish population, a few thousand crossed the Strait of Gibraltar to Ceuta, where they managed to avoid the bloody reach of the Inquisition. Yet they were not the first Jews to make their home on this tip of North Africa; as early as the 11th century, the Spanish-Jewish poet Abraham Ibn Ezra refers to the Jews of Ceuta in one of his poems. For the next few centuries, the small community lived in relative peace alongside its Christian and Muslim neighbors, a continuation, argues the historian Veronica Viviana Reyes, of the medieval “al-Andalus,” that brilliant and brief moment of cultural convergence between the three “peoples of the Book.”
Come the mid-20th century, the steadily dwindling Jewish community received reinforcements with the arrival of a few hundred Sephardic Jews who left their native Morocco in the wake of its independence from France. Earlier that century, several hundred Indians, mostly Sindhi, who were subjects under the British Raj also arrived in Ceuta, drawn by the city’s busy trading and commercial opportunities. Though the statistics are approximate — Spain does not require citizens to list their religion — about 58% of Ceuta’s population is Christian, 40% is Muslim, and the remaining couple of percentage points comprise its Jewish and Hindi communities. [ As a result, this ancient city attached by a thread of rock and soil to North Africa has accomplished a remarkable feat: the braiding of four distinct faith communities into what the locals call convivencia, or peaceful coexistence.
Yet, as last week’s event revealed, convivencia is a fragile thing. The influx of Moroccan youths on the beaches and streets of Ceuta, though over as quickly as it began, has become the gift that does not stop giving for the extreme-right media and politicians in countries bordering Spain. Marine Le Pen, leader of France’s ethno-nationalist party the National Rally, demanded that the French government “reinforce its border controls.”
Not to be outdone, her second-in-command, Jordan Bardella, warned that these “invaders will soon be on our streets.” Going a step further, the extreme-right prime minister of Italy, Giorgia Meloni, called for Spain’s suspension from the Schengen Accord—the guarantee of free movement of citizens across the borders of European Union nations — and resurrected immigration controls for Spanish citizens, although Spain does not share a border with Italy. (This geographical fact did not deter Mette Fredricksen, the prime minister of distant Denmark, from voicing her support for Meloni.)
Inevitably, the old chestnut of a Jewish conspiracy has also been resurrected. Public figures, ranging from antisemitic fantasist Candace Owens, through the former director of Human Rights Watch, Kenneth Roth, to the Spanish actor Javier Bardem, have posted or reposted wink-wink, nudge-nudge claims that Israel orchestrated the mad rush of Moroccans towards Ceuta. The reason cited for this nefarious feat is Benjamin Netanyahu’s desire to embarrass the Spanish prime minister, Pedro Sanchez, who has been one of the harshest European critics of the war in Gaza and a proponent of a more liberal immigration policy than his European peers. The Moroccan government’s irritation over Spain’s support of Algerian claims to the western Sahara makes this baseless claim seem more reasonable.
The political and rhetorical theatrics have little to do with reality. Europe is not being overrun by what Marion Maréchal, a politician to the right of her aunt Marine Le Pen, described as a “veritable invasion” by “hordes of young Moroccans.” Or, for that matter, what her Spanish homologue, Santiago Abascal, the leader of the extreme-right party Vox, insisted was “an act of war” against Spain and, by extension, Europe.
This frenzied response deliberately ignores the fact that not a single Moroccan migrant entered Spain — a strait, after all, runs between Spain and Ceuta — and have nearly all been returned by Spanish soldiers and police to Morocco. Tellingly, residents of Ceuta have also used the word “invasion,” but with greater nuance. As a journalist for Le Monde reported, none of the locals she interviewed described the Moroccans as enemies. Though frightened by the sudden and massive influx, they also understood the migrants were not seeking “to rob them,” but instead to find a better future. Besides, as one Ceutan, Rachel Gomes, observed, she has Muslim in-laws. “This does not make for problems. Four cultures exist here — Hindu, Jewish, Muslim, and Christian — that live together remarkably well.” If only a similar convivencia reigned among the members of the European Union.
The post The real Jewish story of Ceuta, Spain’s migrant-magnet neighbor to Morocco appeared first on The Forward.
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Ad for Republican Colorado governor candidate depicts Jewish opponent with horns
An attack ad on the Jewish Democratic candidate for governor of Colorado has depicted him with red horns, drawing condemnation from the state Democratic party — and the apparent approval of the Republican nominee.
Invoking an ancient antisemitic canard that Jews have horns, the ad, created in support of Republican nominee Victor Marx and circulating on various social media platforms, called the Democratic nominee and Colorado’s current Attorney General Phil Weiser “the next threat to Colorado.”
The Colorado Democratic Party said on Facebook that the graphic was “antisemitic and disgusting” and called on Marx to disavow it.
Instead, Marx engaged with a post on X accompanied by the image, calling on Republicans to stop attacking each other, “unite, stay focused, and win.”
Throughout his campaign, controversy has followed Marx, a minister and author who some have categorized as a Christian fundamentalist. Others have called him a fabulist. On the campaign trail, Marx has claimed to be the first American into Gaza during the war with Israel, boasted about performing exorcisms by phone and said his stepfather forced him to kill a man at the age of 7.
A fellow Republican party member also formally accused him of accepting unlimited campaign contributions through his online merchandise store.
The Marx campaign did not respond to an inquiry by the Forward.
Weiser, who attends a Conservative synagogue in Denver, defeated U.S. Sen. Michael Bennet for the Democratic nomination in July. He also did not respond to an inquiry.
Polls show Weiser with a sizable lead over Marx. The Colorado governor’s seat has been held by a Democrat since 2008, and term-limited incumbent Gov. Jared Polis is also Jewish.
The post Ad for Republican Colorado governor candidate depicts Jewish opponent with horns appeared first on The Forward.
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Suspected arson gutted Montreal’s trendiest kosher restaurant. The city’s Jews say they saw it coming
Howard Szalavetz’s phone buzzed around 3:15 a.m. Saturday, startling him awake. It was news no landlord wants: a retail building he owned was on fire. Nöam, the kosher restaurant that anchors it, was burning.
He threw on a pair of shorts and a t-shirt and hopped into his daughter’s Ford Bronco. The drive was only five minutes, but each one felt like an eternity. Police and fire crews had cordoned off several blocks around Montreal’s Décarie Boulevard, forcing him to abandon the car and run the rest of the way on foot. Eventually, they let him through.
“It was insane,” he recalled in an interview Sunday. “There were 80 firemen.” The building he’s owned since 1987 — home to a car wash, an auto repair garage, and Nöam — was engulfed. The restaurant’s section, a wood-frame extension, “went up pretty quickly.”
By the time the fire was under control around 8 a.m., the restaurant was gutted top to bottom. The car wash and auto repair suffered less damage and plan to reopen this week.
Video of the fire that burned down Noam, a popular Kosher restaurant in Montreal pic.twitter.com/gVvvTVvcRQ
— Benyamin Cohen (@benyamincohen) August 2, 2026
Szalavetz and police were able to pull footage from a security camera mounted to the exterior of the auto repair shop. In it, a figure appears on the restaurant’s wood deck, bends down and lights a fire with what looks like a can of accelerant. The man’s face wasn’t hidden, but the footage was too poor in quality to make out much more.
When nearby shops that were closed over the weekend reopen Monday, investigators hope to gather additional footage. Szalavetz said a camera damaged in the Nöam fire might also contain more information.
Szalavetz’s father survived three concentration camps and lost much of his family in the Holocaust. He died in 2021. “Thankfully he didn’t see this,” Szalavetz said, “because this is how Europe started.”
The Nöam fire is the latest in a rapid drumbeat of attacks on Jewish targets in Canada. Last week, in Toronto, a gunman fired at the windows of one branch of Kiva’s Bagel Bar, a Jewish-owned bakery chain, about an hour after vandals had shattered the glass front of another location. In June, a man smashed a window at Temple Emanu-El-Beth Sholom, a Reform congregation in Montreal, and tried to start a fire inside.
That same month, Canadian Prime Minister Mark Carney acknowledged that two-thirds of all religion-motivated hate crimes in Canada are directed at Jews. “Canada’s civic compact,” he said, “is failing Jewish Canadians.” B’nai Brith Canada recorded 27 violent antisemitic incidents in the first six months of 2026 — nearly triple the count for all of 2025.
Deborah Lipstadt, the noted Holocaust historian and former U.S. special envoy to combat antisemitism during the Biden administration, said the Nöam fire was “utterly predictable.” Carney, she said, “does not have the chutzpah” to stand up and declare, without qualification, that antisemitism has no place in Canada.
“If this is not a wake-up call, I don’t know,” Lipstadt said. “Do more people have to die for it to be a wake-up call? How much more do you need? Spare me your pious sympathies and sincere regrets.”
A vigil and a crowdfunding campaign
By Saturday, Szalavetz said he’d fielded some 150 calls — more, he said, than he gets on his birthday. Montreal is home to an estimated 90,000 Jews, but Szalavetz said it still has the feel of a “shtetl,” and word traveled fast: a vigil drew a crowd outside the burned restaurant Saturday night, and the community plans on launching an online crowdfunding campaign to raise money for the two owners and roughly 30 employees, since insurance can’t cover the full scope of the loss.
Brothers-in-law Meir Azerad and Ynon Cohen opened Nöam in August 2024, transforming what had been little more than a car wash’s waiting room into a polished, sit-down kosher restaurant. They named it for Cohen’s brother, Noam, who had died years earlier and had dreamed of opening a restaurant of his own.
They turned out wood-fired pizzas at 1,000 degrees, two minutes a pie. Expanding the menu to include Mediterranean and Italian, Nöam grew to a following that surprised even its owners, and had a waitlist most weeknights. The partners had just spent a year renovating a second floor to keep up with demand.
Among the social media posts circulating Saturday morning was one from Francine Goldberg, a lifelong Montrealer, that quickly went viral. The fire broke out on Shabbat — the one day, she wrote, “we are forbidden to kindle a flame. Somebody kindled it for us.”
Politicians were quick to respond. Anthony Housefather, a Jewish member of Parliament who represents the area, demanded the fire be investigated as a hate crime. Police say they have not yet established a motive.
The Mamdani angle
But for many Montreal Jews, official statements have started to feel beside the point. Goldberg calls them “the typical Hallmark pleasantries: ‘Oh, it’s horrible, and it should never happen.’”
Goldberg, who works at a medical clinic in downtown Montreal, said she’s received more hate mail this year than at any point in her life. She doesn’t think Carney is an antisemite — just a politician counting votes. “There are far more of them than there are of us,” she said. Jews make up approximately 1% of the Canadian population.
Jesse Brown, a Canadian Jewish journalist who has tracked the country’s antisemitism surge since the Oct. 7 Hamas attack in Israel, the deadliest single day for Jews since the Holocaust, sees the same pattern from a different angle.
When Carney announced a new council to combat hate this summer, Brown called it “disingenuous” — the council had already existed for months, under a different name, and included members with histories of anti-Israel advocacy. More pointedly, Brown said, Carney has refused to name the actual cause. “This is happening because of this global movement against Israel,” he said. “Jews in Canada are being targeted in the name of targeting Israel.” Naming antisemitism, he argued, is easy. Naming anti-Zionism as its engine is the part no Canadian politician has been willing to do.
Goldberg sees this dynamic playing out beyond Canada’s borders. In New York, Zohran Mamdani was elected the city’s first Muslim mayor in January and recently to called Israeli Prime Minister Benjamin Netanyahu “a war criminal” and “the architect of a horrific genocide.” His win in the U.S. city with the largest population of Jews has been widely read as evidence that anti-Zionist politics can win elections across the country.
In the months since his election, antisemitic hate crimes in New York have climbed sharply: NYPD data show Jews, roughly 10% of the city’s population, were targets in 55% of all confirmed hate crimes in the first half of 2026, with anti-Jewish incidents up 182% year-over-year in January alone.
Goldberg sees that rhetoric traveling regardless of the border. “That has a trickle-down effect on Montrealers,” she said. She’s watched a segment of the city’s progressive activists argue that Montreal’s own mayor should “follow Mamdani” and formally declare that Israel is committing genocide in Gaza. Her worry isn’t that Israeli policy is off-limits for criticism — she says she criticizes the Netanyahu government herself — but that mainstreaming anti-Zionism as just another respectable political position is what’s fueling the rise in antisemitism she’s living through.
Goldberg said that people keep telling her to consider moving to Israel. She isn’t interested. “I’m not going anywhere,” she said. “It’s exactly what they would want, so I’m not going to clarify their mission.” That doesn’t mean the fear isn’t real, she added: “It’s very, very dark. It’s dark times for us.”
‘A lot of gaslighting’
Brown pointed to a pattern that predates the fire at Nöam. Last August, an Orthodox man was beaten in a Montreal park in front of his three children; his attacker tore the kippah from his head and threw it to the ground. Quebec prosecutors ultimately determined it wasn’t a hate crime — the attacker was found not criminally responsible due to mental illness.
When pro-Palestinian protesters marched down Toronto’s “hospital row” in February 2024 and mobbed Mount Sinai Hospital, organizers said the hospital hadn’t been targeted; it just happened to be along the route. Brown calls this a recurring dynamic. “There’s a lot of gaslighting that occurs,” he said.
He expects something similar will happen with the Nöam investigation: police have video of the fire being set, but Canadian hate-crime charges require proof of motive that’s notoriously hard to establish. More likely, he said, if the suspect is charged with arson alone “then people who want to deny what is happening will say, well, ‘We have no proof that was antisemitism.’”
There’s already a template for how that skepticism plays out. In December 2024, a man threw a Molotov cocktail into Montreal’s Beth Tikvah synagogue; windows were smashed the same night at a nearby Jewish federation office. The man who pleaded guilty to three of six arson-related charges, Mohamed Ilyes Akodad, testified this summer that he’d been paid $15,000 through an anonymous contact on Signal to firebomb two buildings and torch a car, and that he didn’t know one of them was a synagogue. Prosecutors are seeking a two-year sentence; his lawyer is asking for a suspended sentence and home confinement. A judge is expected to rule Sept. 10.
Rabbi Lisa Grushcow of Montreal’s Temple Emanu-El-Beth Sholom, which experienced its own firebomb attack this June, has seen the pattern up close. “At this point, none of it feels surprising,” she said, “and that in itself is quite sobering.” Protective coatings on the synagogue’s windows kept the firebomb from getting through, and police apprehended the suspect that night. It could have been far worse, she said, “but we can’t just say ‘This is not who we are,’ because clearly this is who our society is right now.”
Still, she pointed to what happened the day after her synagogue was attacked: so many families showed up for a scheduled service that the congregation had to run two instead of one. She saw the same instinct play out in Toronto, where customers lined up outside Kiva’s Bagel the morning after the shootings there. “It shouldn’t take resilience to live as a Jew,” she said. But if the choice is between resilience and retreat, her community has made its decision: “We’re not going to give up or move away.”
Lipstadt’s message to Jews was also one of resilience, not despair. Asked whether Canadian Jews should consider leaving the country, she declined to answer directly. “That’s not my place,” she said. But she was unequivocal that Jews would endure. “We have survived worse,” she said. What worries her isn’t whether Jews will survive — it’s whether the societies around them will. “Will democratic society, writ very large, be okay?” she said. “I’m not so sure.”
Nöam’s owners Azerad and Cohen have said little publicly since the fire. Szalavetz described them as “very camera shy,” agreeing only reluctantly to a brief interview with a local reporter after Szalavetz pushed them to speak. “The world needs to know,” he told them. For now, what’s certain is the plan: rebuild in the same spot and reopen “bigger, better, newer” than before, said Szalavetz. He estimates that could take six months to a year. In the meantime, he said, he’s working on finding them a temporary home so the restaurant can remain open.
“Coming back is the goal,” Szalavetz said. “It’s my goal as a proud Jew. You’re not going to take us down.”
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