Now that Jewish suspects have been apprehended in the Jerusalem murder of 16-year-old Arab 
Mohammed Abu Khudair, there are those who would cite the parallel between this heinous crime 
and the recent murders of Gilad Shaar, Eyal Yifrach, and Naftali Frenkel as proof of moral and 
political equivalence between the two societies. One anticipates that in the coming days the 
standard outlets for such views will offer standard justifications for Arab rioting and condemnations 
of Jewish extremism as part of the same alleged cycle of violence.
But are the situations comparable?

Arab rioters did not wait for the identification or apprehension of suspects in the killing of Mohammed 
Abu Khudair to begin destroying Jewish life and property. One of their first targets was Jerusalem's 
new light-rail system that connects Jewish and Arab sectors of the city. In their own communities, 
murderers of Israelis enjoy support, encouragement, adulation. News of the abduction of three Israeli 
boys had no sooner hit the Internet on June 13 than Arab celebrants were handing out candies and 
posting three-fingered salutes, called Gilad Shalits, for the Israeli soldier seized by Hamas and held 
for five years until "swapped" in 2011 for 1,027 Arab prisoners whose crimes had included the killing 
of 569 Israelis. The celebrants of mid-June were mocking the value that Jews place on individual life,
one that contrasts so sharply with the value they place on taking Jewish life. Three Shalits would 
have given them three times the bargaining power had the abduction not ended with the boys being 
shot instead. Almost a month after the murder of the Jewish boys, the Arab perpetrators are still on 
the loose.

In startling contrast, Israeli police instantly distinguished among several false leads to track down the 
Arab victim's suspected killers. Some Israelis had already denounced the presumed Jewish seekers 
of vengeance, with neither side waiting for formal indictment much less due process before 
engaging in self-recrimination on one hand and accusation on the other. The identification of Jewish 
suspects by the Jerusalem police triggered instantaneous condemnations: Rabbi Elyakim Levanon,
who heads the Yeshiva at Elon Moreh, said Jewish law calls for capital punishment for crimes of 
murder, citing first the crime against the Israeli Arab and then the crime against the Jewish students.
Speaking at the funeral of the three Jewish boys on July 1, Prime Minister Benjamin Netanyahu 
said, "A deep and wide moral abyss separates us from our enemies. They sanctify death while we 
sanctify life. They sanctify cruelty while we sanctify compassion." He made the same allusion to 
political and moral asymmetry four days later in his message of condolence to the Abu Khudair 
family, pledging that the crime against their son would be punished because "[that is] the difference 
between us and our neighbors. They consider murderers to be heroes. They name public squares 
after them. We don't. We condemn them and we put them on trial and we'll put them in prison." It is 
one of the ironies of Israel that Jewish parents whose children are murdered by Arabs are not 
guaranteed justice as surely as Arabs whose children are murdered by Jews.

The problem of evil may be universal, but Jews have faced evil in an existential and political form to a 
degree that makes it different in kind. In reclaiming their land, Jews acquired the ability to defend 
what they create, and perhaps by their example to inspire others to resist criminal forces. In 1957, 
Golda Meir, who was later to become Israel's prime minister, told an American audience that peace 
would come "when the Arabs love their children more than they hate us." To pretend otherwise is to 
fail those Arab children no less than the Israeli schoolboys who looked forward to a long and useful 
life.

Ms. Wisse, research professor of Yiddish literature and comparative literature at Harvard University, is the author, most recently, of "No Joke: Making Jewish Humor" (Princeton, 2013).