The new anti-Semitism described by Alvin H. Rosenfeld in a controversial essay published by the American Jewish Committee is not a myth, as his critics would have us believe. It is, sadly, all too real a phenomenon. If one criticism can be levelled at Rosenfeld’s essay on the succor that anti-Semitism receives from the anti-Israel rhetoric of liberal Jewish intellectuals, it is that his pool of examples, with the single exception of the British academic Jacqueline Rose, is drawn exclusively from the U.S. In fact, the emergence of Jewish voices demonizing Israel (and making condemnation of Israel, in some cases, their only expression of Jewish identity) is not unique to America.
This phenomenon is well known in Europe. If Rosenfeld ever publishes a second version of his essay, he will not have any difficulty bringing in literally dozens of additional examples. The continental landscape is littered with Jewish intellectuals engaged in exactly the kind of rhetoric he criticizes.
One of their newest outlets is Independent Jewish Voices (IJV), an organization now bidding to be the voice of Anglo-Jewry, as evidenced by its role in a debate hosted last week by the ultraliberal Guardian blog, Comment Is Free. Having taken part in this debate, I will not repeat what I said there. But a few more considerations are in order, as they apply to the debate triggered in America by Rosenfeld’s essay.
First, the oft-repeated claim (framed in identical terms by both IJV and New York University professor and leading anti-Zionist Tony Judt) that the views of anti-Zionists are being censored is risible. Jaqueline Rose’s The Question of Zion was published by Princeton University Press, not by the Jewish underground in Warsaw circa 1943. Judt’s tirades against Israel feature in the New York Review of Books (and Haaretz, no less). The price that Jimmy Carter has paid for his book is, aside from exactly the robust debate he wished to trigger, a hefty financial gain from over a half million copies sold. Not exactly, in other words, the fate of beleaguered dissenters.
As for IJV, the percentage of professors in its membership suggests that establishment figures with access to mainstream publishing options predominate over the disenfranchised and voiceless. Antony Lerman, for example, is the director of the Institute of Jewish Policy Research, a once-serious Jewish think tank based in London, and a frequent guest at the court of London’s radical mayor, Ken Livingstone. IJV’s initiator, Brian Klug, and his colleague Avi Shlaim are both Oxford dons. Shlaim routinely publishes in the Guardian, the International Herald Tribune, and the London Review of Books (the same journal that published John Mearsheimer and Stephen Walt’s “The Israel Lobby”). It is hard to pretend, with such credentials, that IJV does not enjoy all the privileges of membership in Britain’s intellectual establishment. How can these people claim that their views are suppressed? What they really object to, it seems, is the fact that their views are challenged.
The claim that these anti-Zionist Jewish intellectuals are dissidents whose daring words against Israel are an act of courage is absurd. By posing as victims, these quintessential establishment figures wish to hide their intolerance for opponents. Demonizing their opponents as the enemies of free speech and human rights serves, as University of London professor David Hirsh remarked in the IJV debate, one purpose only: to create a self-mythologizing narrative of resistance, through which liberals can reclaim their role as the enlightened but stifled vanguard.
Through their self-nomination as the true heirs of the biblical prophets, Lerman, Klug, and company demonstrate a complete ignorance of what the prophets actually stood for. They claim that the essence of Judaism lies in fighting for social justice, human rights, and pacifism. Yet the prophets they invoke—as even a cursory reading of scripture will demonstrate—were neither pacifists nor champions of human rights, but rather advocates of absolute rule by the divine, a system hardly palatable to the modern Left.
Such a clumsy effort at biblical interpretation reveals more than ignorance of Jewish thought. It shows that, for this class of liberal Jewish intellectuals, being Jewish is equivalent to being progressive. And if this is the case, then the converse must also be true: to be a progressive is to be Jewish. These days, most self-respecting progressive thinkers view Israel, the nation-state of the Jews, as nothing other than an embarrassment and “an anachronism,” as Judt wrote. Small wonder, then, that Jewish intellectuals avid of membership in the liberal elite must denounce Israel.
But surely the real question is not whether pro-Israel views are mainstream in the Jewish world; nor is it fruitful to debate who censors whom in the Jewish battle of ideas over Jewish identity and the place Israel occupies in that battle. The real question is whether liberal Jewish intellectuals, by speaking against Israel, merely exercise their freedom of speech, or whether by doing so they offer succor to Israel’s enemies.
The answer to this question is, sadly, the latter. The most extreme views of Israel, including distortions, fabrications, and double standards aimed at demonizing the Jewish state and providing a mandate for its destruction, become legitimate once Jews endorse them. This alibi—i.e., that Jews themselves level these criticisms—becomes a vital tool for those who harbor the oldest hatred but cannot freely express it. The cover offered by liberal Jews enables the anti-Semites, under the pretext of anti-Zionism, to attack all other Jews who fail to comply with the political orthodoxy of the age.