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October 7th – The Jewish Collective Trauma Response

By Talya Gordon

On the morning of October 7th, I woke up excited to celebrate one of my favorite Jewish holidays that night — Simchat Torah, which literally translates to “the joy of the Torah.” On October 7th, my Israeli family and friends also woke up excited to celebrate the holiday. On the same day I danced with the Torah, while the Israeli flag was being waved on the streets of Manhattan, Jews in Israel were slaughtered simply because they were Jewish.

Dialectical behavior therapy (DBT) emphasizes the duality of thinking: Opposing ideas can be true at the same time. That was very much the case on October 7th (1). While religious Jews in America celebrated the Torah, Jews in Israel were kidnapped, raped, tortured and brutally murdered. I find the duality of these events to be deeply disturbing — to say the least. The weeks following October 7th have been a blur of terrifying events: The latent virus of antisemitism has become more active all over the world, and Israel has been scrutinized, criticized and even demonized. Jews around the world do not feel safe — on college campuses, on the streets of progressive urban cities everywhere, in Israel and around the globe. It has been a deeply isolating and painful experience. The trauma that is deeply ingrained in the fiber of the Jewish people has been activated, and we have been mobilized into a fight-or-flight response. Jews in the Diaspora have quickly organized fundraisers, Israelis in the reserves are being sent to war and Jews outside of Israel are afraid to leave their homes with any visible signs of their Judaism. None of these responses is right or wrong; each is born from trauma. We are traumatized. Our collective identity has been threatened both for Israelis in Israel and all Jews around the world, and the trauma our people have experienced through thousands of generations of persecution, pogroms and an attempted genocide have been activated. I want every Jew who is reading this to recognize we are in an activated and traumatized place right now. None of this is okay. We are not okay.

In the Birth and Death of Meaning, Ernest Becker, a cultural anthropologist, says

“…society is responsible, largely, for shaping people, for giving them opportunities for unfolding more freely and more unafraid. But this unfolding is confused and complicated by man’s basic animal fears: by his deep and indelible anxieties about his own impotence and death and his fear of being overwhelmed and sucked up into the world and into others. All this gives his life a quality of drivenness, of underlying desperation, an obsession with the meaning of it and with his own significance as a creature” (2).

We are obsessed with meaning but at our core, we want to survive. And when our very existence is threatened, as it is now for Jews around the world, we experience trauma.

Psychologists have identified five stages of grief people experience after a loss: denial, anger, bargaining, depression and acceptance (3). The process of cycling through these stages is not linear, and many of us are going through all of these stages as we try to wrap our heads around something truly unfathomable. The feeling of denial is described as feeling numb and carrying on as if nothing has happened. This is a normal part of grieving and that much more so for such large-scale grief. What these five stages do not encompass is how people cycle through massive population-level losses — traumatic loss — like the one we are experiencing now. A different model for grief is the “dual-process model,” in which an individual fluctuates between a “loss orientation,” where the griever focuses on emotion-centered coping and a “restoration orientation,” where the individual focuses on problem-solving (4). In the Jewish community, I think many of us are fluctuating between loss and restoration orientations rapidly, and our bodies and minds are overwhelmed and confused. How can we experience loss while also feeling isolated and confused by our tragic loss? While the leaders of the Western world are denouncing what occurred in Israel, many civilians are turning a blind eye. They’re using this as an excuse to show their antisemitism or are using our pain as an opportunity to criticize Israel. In a moment of absolute horror, in which more Jews were killed in one day since the Holocaust, the world’s voices are muffled at best. I believe that psychologically this will keep us stuck in the denial stage of grief for longer. Validation is necessary to feel safe in your pain, but the world is not doing enough to validate the pain that Jewish people are experiencing.

For some Jews, Israel is literally home. For others it is a place of religious and spiritual significance, or it’s a place where you have tons of family and friends, or it is where we have traveled to learn more about our Jewish identity. No matter where you fall in that spectrum, for Jews outside of Israel, as my friend Ariella Newberger so eloquently said, “Israel is a psychological concept that we need to survive.” It’s a concept we are also very lucky to have as a reality, as many previous generations did not have the gift of a modern Jewish state they could run to in their time of need. We rely on this concept for psychological safety, even if it’s only at the back of our mind. It helps us know we have somewhere to run if antisemitism rises yet again. When that is harmed, not only are we devastated by the loss of life, but our own sense of safety and security has been shattered. It is terrifying, jarring and deeply isolating. Abraham Maslow famously said we must have our basic needs met to access our higher-level needs (5). We must first have our physical needs met, then safety needs, then love and belonging, then self-esteem and finally self-actualization. The safety needs for Jews around the world have been threatened, so we cannot experience belonging and love right now. We are in an activated state where we are scared for our survival. The layers of trauma we are experiencing right now is not normal for our nervous system to endure. Our physiology is tied to what our minds see. Our stress hormones are chronically activated when we interpret the world as unsafe; and right now, the world doesn’t feel safe as a Jew.

I don’t have the answers for how or even if we will be okay. Right now, all we can do is sit with the pain and be honest about how we are doing. We are not okay. We need the world to do more. We need to mourn and cry and take care of ourselves. We need support from non-Jews, so we know people outside of our community care about our safety. And yet we don’t have time for any of this healing. Life moves on rapidly. Jews are expected to continue going to work and compartmentalize this tragedy; Israelis are expected to fight a war while their people are in mourning; and the fight component of the fight-or-flight response must be activated if we want our Jewish identity to live on. We are in a moment of absolute crisis, and we are not okay. Amidst the crisis, know that as your fellow Jew, I am metaphorically holding your hand. We as Jews are each experiencing this trauma in our own unique ways, but we are not alone. We are in agonizing pain, and we can’t even begin to think about healing. We are, sadly, another generation of Jews subjected to the trauma of antisemitism, hate, violence and death. As a psychology student, I have learned to tolerate ending therapy sessions without answers, without closure. So, too, do I end this article without answers, guidance or direction.

References 

  1. Chapman A. L. (2006). Dialectical behavior therapy: current indications and unique elements. Psychiatry (Edgmont (Pa. : Township)), 3(9), 62–68.
  2. Becker E. (1975). Birth and Death of Meaning. New York, NY: Simon and Schuster
  3. Kübler-Ross E. On death and dying. New York, NY: Macmillan; 1969. 
  4. Hamilton I. J. (2016). Understanding grief and bereavement. The British journal of general practice : the journal of the Royal College of General Practitioners, 66(651), 523. https://doi.org/10.3399/bjgp16X687325
  5. Block, M. (2011). Maslow’s Hierarchy of Needs. In: Goldstein, S., Naglieri, J.A. (eds) Encyclopedia of Child Behavior and Development. Springer, Boston, MA. https://doi.org/10.1007/978-0-387-79061-9_1720
 
Talya Gordon is a third year PhD student in clinical psychology at Ferkauf Graduate School, Yeshiva University. She currently is interning at the Quad school with twice-exceptional students: students who are gifted and have developmental disorders. Talya is a proud traditional Jew and mental health advocate. Raised in Atlanta by her South African Jewish parents, Talya’s hobbies include writing, poetry, hiking and yoga.

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