A 65-year injustice, rectified.
To review favorably a work by Herman Wouk, America’s only prominent Orthodox Jewish novelist, is to break with long-standing Commentary precedent. Ever since his early novel City Boy was panned in 1948 as “bad (and therefore untrue)…not serious either about pleasure or sorrow,” he has never received a positive notice in these pages. His bestselling The Caine Mutiny (1951) was written off as an inferior naval yarn that contained a romance “as exciting as tapioca with F. Scott Fitzgerald sauce.” Pearl K. Bell found War and Remembrance (1978) extravagantly sentimental and larded with characters who “were not merely trivial but offensively so.”
Perhaps the harshest notice came from Norman Podhoretz, who in one of his first reviews confronted Marjorie Morningstar, the publishing sensation of 1955. While it may have been “the first novel to treat American Jews intimately as Jews without making them seem exotic,” everything else about it was wrong, he wrote, from its “indigestible prose” to its simplistic moral analysis. Wouk’s picture of American Jewish life was a depressingly diminished one, a false choice between bourgeois conformity or Bohemian rebellion (“a feeling that the Jewish personality can only disintegrate and wither away if it ventures beyond the moral and spiritual confines of a Judaic bourgeois style”).
Podhoretz at least took Wouk seriously, which was not always the case in these pages. The phenomenally successful The Winds of War (1971) was never reviewed, nor was Wouk’s own favorite work, Inside, Outside, his 1985 novel about a Jewish lawyer working in the Nixon White House during the summer of Watergate. His two-volume novelistic history of the founding and first three decades of Israel, The Hope (1993) and The Glory (1994), was also passed over. This ambitious history of modern Israel was told chiefly through its wars for survival.
These books could be written off as mere middlebrow entertainment; the same cannot be said of This Is My God (1959), Wouk’s précis of Orthodox Judaism, written in clear language for a general readership. Although it was perhaps the most important book of its kind, and remains in print more than five decades later as a key introduction to Judaism, it too passed unnoticed. Indeed, so consistent is the disregard for Wouk, and for so long a period—65 years!—that simple boredom bids us to take a fresh look, a new perspective. His latest novel, a brisk and quirky farce entitled The Lawgiver—which Wouk wrote at the astonishing age of 97—offers the perfect opportunity.
The one thing people seem to know about Wouk is that he served as a naval officer in World War II. Specifically, he was an executive officer on that most frail of warships, the destroyer minesweeper, and is one of the few people still alive who know what it feels like when a kamikaze plane plunges through the deck of your ship. His experiences formed the basis of his first bestseller, the Pulitzer Prize–winning The Caine Mutiny, which was subsequently adapted into a film and a Broadway play, each highly acclaimed, and of his later novels The Winds of War and War and Remembrance, each of which was made into a popular TV miniseries.
What is not well known about Wouk is that after graduating from Columbia in 1934, he went to work as a scriptwriter for Fred Allen’s radio show. Today Allen is unknown, except perhaps for his jocular feud with the still legendary Jack Benny, but in his day Allen was an enormously popular comedian. He was also a gifted writer (author of two extraordinarily dry and accomplished memoirs, Treadmill to Oblivion and Much Ado About Me) who meticulously rewrote and edited everything submitted by his writers, already groomed to produce the gently absurdist character humor that he favored. The five years Wouk spent working with him constituted his literary apprenticeship; he learned how to tell a lively and engaging story chiefly by means of dialogue and remarkably tight plotting.
Wouk’s youthful immersion in show business was as formative as his wartime service, and it provided fodder for his novels, most famously Marjorie Morningstar. The heroine of that romance is a plucky Jewish girl from Central Park West who strives mightily to be a Broadway actress but (to the dismay of most contemporary readers) ends up a suburban housewife with three children before she turns 40. Even his military novels abound with young singers, pianists, songwriters, and radio performers. Wouk is particularly gifted at portraying the peculiar mental atmosphere of aspirants at the outset of their career: the wary sense of fellowship among hopefuls and potential revivals, the poignant longing, and the nonstop gallery of narcissists encountered along the way.
To achieve success at a young age in two competitive but utterly different fields of endeavor—entertainment and the wartime Navy—is hardly common, and it suggests an unusually sensitive understanding of the codes of conduct that govern social institutions. These codes, and how they are interpreted by different personalities under the pressure of changing circumstances, figure prominently in Wouk’s most successful novels—the ones in which his careful plotting and research carry a personal resonance, as when he writes about the Navy or show business. These are worlds that Wouk learned from the inside out, not their mere superficial journalistic detail but their precise emotional content: the chronic numbing lack of sleep of a junior officer on a small ship, or the grim determination with which a performer ekes out his modest talent. It is telling that Wouk claims that his “métier is social portraiture through large-scale fiction,” a characteristically understated but very accurate summation of his career.
Show business is the background for The Lawgiver, which concerns the farcical preliminaries to the making of a motion picture about the life of Moses. It is a surpassingly strange book, not least because Wouk and his wife (his longtime literary agent, who died last year) are themselves characters. It is also strange for a fictional work of the 21st century to revert to that favorite literary mode of the 18th, the epistolary novel. Wouk adapts the form to the modern world of instant messaging, faxes, and Skype, and pulls it off successfully—a startling achievement by an author who was born two years before the United States entered World War I.
At the outset we learn that Wouk is writing a novel about the life of Moses, provisionally titled Aaron’s Diary, which tells the story from the viewpoint of his brother, Aaron. As Wouk struggles with writer’s block, a reclusive Australian billionaire of Hasidic background contacts him. The billionaire offers to bankroll a Hollywood film about Moses as long as Wouk agrees to work on the script. This seemingly providential coincidence disarms Wouk, who, despite the entreaties of his wife, is drawn inexorably into the production.
Over the course of the book, we learn that Wouk in reality has been toying with writing such a novel since he wrote The Caine Mutiny 60 years before. Having begun the project again in 2009, he had abandoned it as impossible and then decided to write a novel about just that: the sheer impossibility of writing a novel about Moses.
Wouk is at first convinced that no director can be up to the task of a making a film that accords Moses the proper dignity and scope, as an Atlas-like historical figure, the “Western world resting on his shoulders, Christianity and Islam meaningless without him.” But a collaborator soon emerges in the unlikely person of Margo Solovei, a prodigy who at age 26 has made three independent movies and has had a play staged on Broadway. Wouk is taken aback when he meets her and learns that she knows the Bible in Hebrew. He asks, befuddled, “A Hollywood writer-director who can read the Torah at sight?”
Margo explains that she is the daughter of a rabbi—“a Bobover Hasid with his own small shul in Passaic”—from whom she has been estranged since writing a satirical play about Hassidism (Bobover, Bobover) under a pen name. When she sends Wouk her analysis of the life of Moses as a storytelling problem, he is impressed by her crisp professionalism and shrewd insistence that the film be kept to a tight three-and-a-half hours:
Genesis is a prologue, Deuteronomy is a review. The Moses action that matters all transpires in three books, not five—Exodus, Leviticus, and Numbers—and of those three, less than half is storytelling, the rest is religious law. Gone With the Wind length, no more: bursts of hard action, huge time lapses—that’s how the Torah tells it. That’s how the film will tell it, from the beguiling entrance of Moses as a crying baby in a basket to the pathos of the hoary Lawgiver’s exit, alone on Mount Nebo, glimpsing the Promised Land with dying eyes.
And she insists that, unlike The Ten Commandments, the film will contain characters from the Bible only; there will be no figures like DeMille’s Nefretiri, “who is no more in the Torah than Aphrodite or my Aunt Sadie.”
Charmed by Margo’s intelligence and sincerity, Wouk agrees to consult on the film, setting in motion two different plot lines. One concerns the putting together of the film’s production deal, a vast apparatus of writing, casting, and preproduction that is almost torpedoed because of the failure to pay a lowlife agent named Geoffrey Smallweed (Wouk’s minor characters frequently have Dickensian names) a laughably tiny release fee. The second concerns the slow rekindling of Margo’s romance with former boyfriend Josh, now a lawyer. This is willfully but ineptly sabotaged by Shirley Scharf, Margo’s poisonous childhood friend, who sends her comically manipulative reports on Josh.
All these characters are Jewish, with the presumable exception of Perry Pines, the comically guileless Australian actor who plays Moses, and there is none of the sociological preoccupation with assimilation that colors his earlier books. It is now possible to write a novel about Jewish life in America in which non-Jews barely figure at all. In the end, Wouk’s various plot trajectories converge deftly with the more or less simultaneous clinching of several kinds of deals: a production contract, a pair of marriages, and a family reconciliation. All resolve themselves elegantly in the manner of a 19th-century novel, something that has often been said about Wouk as a criticism and which he has invariably taken as a compliment.
Norman Podhoretz may have been accurate about Wouk’s “indigestible prose,” but a writer can be serious and even important without being an elegant stylist like Henry James. Just as Theodore Dreiser dealt with serious matters in the workmanlike pedestrian prose he acquired as a journalist, Wouk still bears the mark of his early apprenticeship in radio, whose scripts are written for aural impact. One does not look for the exquisite in Wouk’s long descriptive passages, but for the punch and surprise of a pungent spoken sentence. In This Is My God, for instance, he writes, “There is a mystery about the Jews. This mystery makes the very word ‘Jew’ a sure shocker on the stage.” In writing an epistolary novel like The Lawgiver, a sort of extended radio script with no descriptive passages whatsoever, Wouk has returned to his roots.
In general, much of the criticism to which Wouk was subjected in these pages seems to come from a misunderstanding of ends and means. For example, The Caine Mutiny, because of its setting and because of the dramatic typhoon that forms its climax, branded Wouk as a seafaring author who was judged accordingly. Spencer Brown, reviewing the book for Commentary,panned Wouk’s account of naval cowardice as inferior to Joseph Conrad’s and noted that his portrait of Captain Queeg, the naval tyrant who compulsively rolls ball bearings in his hand, fell short of that in Melville’s Billy Budd. In treating a popular novel as though it needed to rise to a forbiddingly high-art standard to be of any merit whatsoever, Brown not only confused his categories but missed entirely the startling literary achievement at the center of the book, which concerns Queeg—who is far more complex than Melville’s John Claggart, the villain who torments Billy Budd.
In the novel we come to know Queeg as a petty bully but also a physical coward, who once fails to escort a landing craft to a heavily opposed landing and instead drops a yellow dye marker, for which reason he is nicknamed Old Yellowstain behind his back. On another occasion he becomes obsessed with the theft of a quart of frozen strawberries, leading to a fevered search of every crewman and every compartment of the ship for the hypothetical key that he deduces “with geometric logic” must exist. Queeg’s outbursts and excesses are carefully noted by Lieutenant Thomas Keefer, an aspiring novelist with a bitterly sardonic sense of humor who alerts his fellow officers to what seem to be Queeg’s paranoid tendencies. Finally, during the deadly typhoon of 1944, in which three destroyers were lost in real life, Queeg’s terrified paralysis causes him to be relieved of command by Stephen Maryk, the decent but plodding executive officer of the Caine.
The final third of the book concerns Maryk’s court-martial for mutiny. He is exonerated by the brilliant defense of Barney Greenwald, a naval aviator and attorney in civilian life, who is the only Jewish character in the book. Greenwald wins by letting Queeg incriminate himself on the witness stand in a scene that would later be given cinematic immortality by Humphrey Bogart. To those who have suffered vicariously along with the officers of the Caine, Queeg’s comeuppance is an immensely satisfying moment. And yet at the post-trial party something unexpected happens: A drunken Greenwald staggers in to offer a startling reverse profile of Queeg. Greenwald makes Queeg’s actions seem defensible and even reasonable, and his failings those of a hard-driving officer pushed to exhaustion by demanding wartime service and feelings of personal inadequacy. He ends by toasting Keefer—who neatly managed to duck all responsibility for the mutiny—as “the real author of the Caine mutiny,” and flings champagne into his face.
This gesture, a wine stain that parallels Queeg’s yellow stain, is the sort of symbolism that Wouk’s detractors have always found cloying. It has the same obvious quality as the scene in which Marjorie Morningstar loses her virginity and much of her self-respect, and while reaching in the dark for a glass of water causes it to drop and break, a too-literal evocation of the conclusion of a Jewish wedding.
But to focus on the sentimentality of the symbolism is to miss how brilliantly and artfully Wouk forces the reader to reconsider Queeg. Of course the conventional and lazy way to show this is the cinematic shortcut of filming a scene in several ways, showing several points of view. But in life itself, we can only think about what we saw and heard in different ways. They are themselves sufficiently complex and ambiguous; what seems incontrovertibly true one day (Queeg is dangerously deranged and must be relieved) can seem quite the opposite the next (Queeg is desperately worn out and urgently in need of kind help).
What is remarkable about The Caine Mutiny is that this reconsideration of Queeg is effected with no cagey revealing of heretofore concealed information, merely by a suggestion that we look at the facts we know from a different perspective. Who has not experienced this? Our most urgent certainties can collapse at a friend’s unexpected comments.
At first glance, Margo Solovei of The Lawgiver has nothing to do with the male heroes of Wouk’s wartime novels, and she belongs only to the entertainment world of his early career. And yet she reprises a situation that recurs again and again in his books: the talented but self-absorbed artist who is forced by life to think of higher things. Most of his heroes, such as Margo or the eponymous Marjorie Morningstar, achieve maturity only in the moment they raise their sights from entertainment to the things that matter. It is easy to imagine that this revelation reprises the defining moment of his own life, when he left the thrills of being a young writer in Manhattan for the grim business of conning an undersized ship through dirty weather, waiting for the suicide attack that might come with only seconds of warning.
Such was the real stuff of life, and Wouk’s quiet contempt for those who do not rise to the challenge is palpable. It is striking that the sneering line, “the real author of the Caine mutiny,” the nastiest line of the novel, refers at once to the book’s most loathsome character and also to Wouk himself. But Keefer only represents one aspect of Wouk, and The Caine Mutiny presents a classic instance of literary doubling. Keefer is paralleled by callow Ensign Willie Keith, who, as his similar name suggests, is another side of the same coin. Keith, too, is talented, a glib improviser who effortlessly invents amusing songs at the piano and dreams of a career in musical entertainment.
It is the more mature and sophisticated Keefer who ultimately fails the test. When he is commanding the Caine at the end of the novel, and it is struck by a kamikaze, as Wouk’s ship was, it is Keefer who panics and leaps into the water, while Keith, who has already abandoned his dreams of a musical career, stays and successfully fights the fire. Ironically, it is the pitiable Keefer whom Wouk most resembles, for he too tinkered on his novel throughout the war just as Keefer does throughout The Caine Mutiny. In this, one detects a certain rueful ambivalence about his own career path, which perhaps sheds light on his quiet return to Orthodox practice in the years after the war.
In the end, while The Lawgiver can be enjoyed as a romantic farce, it can be read on other levels as well. It is a tutorial on dramatic storytelling and the Hollywood production business—another business that Wouk also knows from the inside out, although he clearly views it with bemused detachment. It also offers a touching portrait of the Wouks’ 63-year-long marriage, which culminates movingly in the final pages. But finally, it can be read as a meditation on the relevance of Moses and his laws today—and how we observe them in the conduct of our lives. In the end, the book turns out to be a novel about Moses after all, concealed within a book about the impossibility of writing a novel about Moses. It is just the sort of playful absurdity that Fred Allen would have enjoyed. And it is an indelible mark of the moral seriousness that lies at the heart of the work of Herman Wouk—a seriousness that this magazine, alas, was too blind to see and perhaps a mite too snooty to celebrate.
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How This Magazine Wronged Herman Wouk
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Progressives can’t remodel the country through politics—and it’s making them miserable.
The liberal malaise that has followed Trump’s shocking victory is a by-product of the left’s unreasonable expectations. Many liberals and progressives were encouraged to see Barack Obama as messianic and to understand his politics as emancipatory, and they fell for it. But political shifts in America just aren’t that radical, and never have been—even though that’s what the flimflam men who run American politics always promise.
Delusions about what big election victories can achieve are nurtured by the politicians who stand to benefit from the passion of those who are swayed by their portentous prognostications. (“This is the most important election of our lifetime,” says the party that needs to win to come back from defeat.) And they are husbanded by the commercial enterprises—paid consultants, super PACs, single-issue peddlers, cable networks—that profit from them. But the vows they make—primary among them the vanquishing for eternity of the bad guys on the other side—cannot be fulfilled, or cannot be fulfilled enough to satisfy the voters who are seduced by them. This is a problem for both sides of the ideological divide.
At the moment, what we’re living through is disillusion on the part of progressives, and on a grand scale. A consensus has begun to form on the politically engaged left that the day-to-day work of American politics—meaning what happens in government and in public service—is simply unequal to the challenges that plague our country. This follows, in turn, the same sort of consensus that rose among conservative voters in 2015 and 2016 that led to the rise of the insurgent Trump candidacy.
Fewer and fewer Americans see the grinding work of passing legislation and formulating policy as anything other than a sham, an act, a Washington con. This view encourages frustration and, eventually, fatalism. The conviction that the political process cannot address the most relevant issues of the day is paralyzing and radicalizing both parties. It is also wrong.
THE LIBERAL SOUNDTRACK OF DAILY LIFE
People on the american left have reason to be happy these days. Boilerplate liberalism has become the soundtrack to daily American life. But they’re not happy; far from it.
Superstar athletes don’t stand for the National Anthem. Awards shows have become primetime pep rallies where progressive celebrities address the nation on matters of social justice, diversity, and the plague of inequality. This year’s Academy Awards even featured the actress Ashley Judd’s endorsement of “intersectionality,” a once-abstruse pseudo-academic term meant to convey that every kind of prejudice against every victimized minority is connected to every other kind of prejudice against every other victimized minority. These are the outwardly observable signs of a crisis facing the liberal mission. The realization that the promise of the Obama era had failed predated Donald Trump’s election, but it has only recently become a source of palpable trauma across the liberal spectrum.
These high-profile examples are just the most visible signs of a broader trend. At the noncelebrity level, polls confirm a turning away from conservative social mores altogether. In 2017, Gallup’s annual values-and-beliefs survey found a record number of Americans approving of doctor-assisted suicide, same-sex relations, pornography, both sex and childbirth out of wedlock, polygamy, and divorce.
Then there’s the ascension of supposedly advanced attitudes about religion, or rather, the lack of religion. In 2017, Gallup pollsters asked Americans: “How important would you say religion is in your own life?” A record low of 51 percent answered “very important,” while a record high of 25 percent said “not very important.” San Diego State University researcher Jean M. Twenge found that twice as many Americans said they did not believe in God in 2014 than was the case in the early 1980s. And a 2015 Pew poll revealed that “younger Millennials” (those born between 1990 and 1996) were less likely to claim religious affiliation than any previous generation.
Finally, a 2016 Harvard University survey found that, among adults between ages 18 and 29, 51 percent did not support capitalism. Positive views of socialism have been rising almost inexorably, even as a 2016 CBS/New York Times survey found that only 16 percent of Millennials could accurately define socialism.
But today’s progressive activist isn’t content with cultural domination; he’s after something grander. As Daniel Patrick Moynihan wrote in a memorandum dated March 2003:
“The central conservative truth is that it is culture, not politics, that determines the success of a society. The central liberal truth is that politics can change the culture and save it from itself.”
The election of Obama seemed the moment at which the central liberal truth could finally be given shape and form and body. It didn’t quite work out as progressives hoped.
The first bill President Obama signed into law in 2009, the Lilly Ledbetter Fair Pay Act, was sold to progressives as a visionary effort to root out workplace discrimination. In fact, all it did was relax the statute of limitation on holding firms liable for discriminating on the basis of sex and race—a fine-tuning of one part of the 1964 Civil Rights Act. Yet the “pay gap” persisted, and Obama and his administration spent the next seven years hectoring the private sector over it. They claimed that the figures showing that women in aggregate earned less than men in aggregate demonstrated that the entire society was somehow in violation of the spirit of the law. But the real source of this gap—as Obama’s own Bureau of Labor Statistics confessed—was individual behavior patterns that led women, on average, to work fewer hours than men over the course of their lives. “Among women and men with similar ‘human capital’ characteristics,” BLS economist Lawrence H. Leith wrote in 2012, “the earnings gap narrows substantially and in some cases nearly disappears.”
Similarly, in 2013, Obama credited his Violence Against Women Act with steep declines in rates of reported sexual assault. “It changed our culture,” he said. “It empowered people to start speaking out.” But this legislation did not change the culture. Many women continued to endure abuse at their places of work, with that abuse treated as just a consequence of doing business. The behaviors revealed by the #MeToo movement in the national outing of abusive men in positions of power had been addressed in law long ago, and long before Obama signed the Violence Against Women Act. The stroke of his pen did nothing to change the culture.
ObamaCare is another example of an exercise in cultural engineering that has failed to take. The Affordable Care Act wasn’t only a health-care law; it was an effort to transform society. The law’s true goal was a “culture of coverage” that would foster a new “norm” in which health coverage was an “expected” part of the social contract, according to California Health Benefit Exchange board member Kim Belshe. But once again, the political process failed to match the transformative ambitions of the progressive activist class. A late 2016 survey conducted by the American College of Emergency Physicians found that tighter doctor networks as well as higher deductibles and co-payments meant people were cutting back on doctor visits—the precise opposite of the law’s philosophical objectives.
Donald Trump and his GOP majorities in Congress could not overturn the ACA (though they did manage to get rid of its mandatory aspect). But ObamaCare’s preservation has not prevented the health-care left from sinking into gloom. This is because the politicians who pursued these reforms set unrealistic expectations for what they could achieve. These are not blinkered ideologues, but they are in thrall to a grandiose idea of what politics should be and out of touch with what politics actually is: a messy, narrow, often unsatisfying project of compromise and incrementalism.
Some left-of-center thinkers have addressed this penchant for overreach and its consequences. “Our belief in ‘progress’ has increased our expectations,” lamented the clinical psychologist Bruce Levine in 2013. “The result is mass disappointment.” He reasoned that social isolation was a product of American institutions because, when those institutions resist reform, “we rebel.” That rebellion, he claimed, manifests itself in depression, aggression, self-medication, suicide, or even homelessness and psychosis. What can you expect when the problem is the system itself?
Progressives have come to believe that America is beset with difficulties that must be addressed if the country is to survive—but they recognize that the difficulties they diagnose are extraordinarily hard to deal with in conventional political terms. Income disparities. Sexual and racial inequities. The privileges and disadvantages associated with accidents of birth. Such matters increasingly dominate the agenda of leftist politicians because they preoccupy the minds of their voters and donors. But what can be done about them? Great Society legislation in the 1960s—the farthest-reaching effort to reorder and reframe our country along social-justice principles—was designed to extirpate these evils. It is clear that today’s progressives are convinced we have not progressed very far from those days, if at all. This can lead to only one devastating conclusion, which is that the United States is a structurally oppressive nation. The system is the problem.
For the left, no problem is more hopelessly systemic than racism. It is powerfully attractive to believe that because some American institutions were forged in racial bias, the country is forever soiled by discrimination and white supremacy. Economics, politics, education, criminal justice—all are soiled by what Harvard professor Derrick Bell has said was an indelible stain on American life. Bell’s theories have been amplified by celebrated literary figures such as Ta-Nehisi Coates. “White supremacy is neither a trick, nor a device, but one of the most powerful shared interests in American history,” he recently wrote. You can understand why exasperated activists might conclude that devoting themselves to a Sisyphean torment is not the best use of their time. “I cannot continue to emotionally exhaust myself,” wrote the British journalist and feminist speaker Reni Eddo-Lodge in 2014. In a 2016 Washington Post op-ed, Zack Linly concurred. “I’ve grown too disillusioned to be relieved and too numb to be frustrated. I’m just tired.”
Violence, too, is seen as systemic. Acts of small-scale and mass violence are the result of many factors in American life. The individual who commits those heinous acts is often a secondary concern to activists on the left. For them, the problem rests in our militaristic national character, which is foremost exemplified by a pathological devotion to guns. As a recent headline at the New Republic put it: “America’s Gun Sickness Goes Way Beyond Guns.”
What about substance abuse? “It became clear to us that there is something systemic going on,” said Steven Woolf, director of Virginia Commonwealth University’s Center on Society and Health, on the issue of substance-abuse-related deaths in America. And poverty? “Poverty is systemic, rooted in economics, politics and discrimination,” reads the Southern Poverty Law Center’s guideline for elementary-school teachers. Its lesson plan is explicitly designed to convey to students that “poverty is caused by systemic factors, not individual shortcomings.” Corruption? According to Fordham University Law School professor Zephyr Teachout, when the courts find that corporate entities have much the same free-speech rights as individuals, “corruption becomes democratic responsiveness.” Obesity and diabetes are systemic too, according to TakePart magazine’s Sophia Lepore, because they stem from the industrial world’s “increasingly commercialized food supply.”
When faced with this constellation of systemic challenges, progressives are left with a grim conclusion: We are impotent; change on the scale that is necessary is out of reach. Instead of practicing “the art of the possible,” they have made a totem of the impossible. The activists who are consumed by these phenomena have come (or are coming) to the conclusion that the political process cannot resolve them precisely because the oppression is a feature, not a bug, of the system. It is logical, therefore, for them to determine that engagement in traditional forms of politics is an exercise in naiveté.
Indeed, under this set of beliefs, legislative incrementalism and compromise seem like detestable half measures. Mistaking deep-rooted and immensely complex social and cultural circumstances for problems government can solve blinds participants in the political process to the unambiguous victories they’ve actually secured through compromise. This is a recipe for despair—a despair to which certain segments of the right are not immune.
LIBERAL DESPAIR TRUMPS CONSERVATIVE DESPAIR
By the time Donald Trump’s presidential candidacy sprang to life, dejected voices on the right had concluded that the country’s leftward drift constituted an existential emergency.
In late 2015, the author and radio host Dennis Prager devoted most of his time to mourning the “decay” of absolute moral categories, the blurring of gender distinctions, the corruption of education, and the dissolution of the family, all while blaming these conditions on a wrecker’s program. In the fall of 2016, the Claremont Institute published a piece by Republican speechwriter Michael Anton (under a pseudonym) in which he postulated that the United States was all but doomed. He compared the republic to United Airlines Flight 93, the plane that went down in a Pennsylvania field on 9/11, and its political and bureaucratic leadership to the suicidal Islamist hijackers who killed everyone on board. Four days before the 2016 election, the Heritage Foundation’s Chuck Donovan declared America in decline in almost every way and blamed a “dominant elite who thrive on the dissolution of civil society.” These catastrophists agreed on one thing: The time for modesty and gradualism was over.
The issues that most animate these conservatives are significant, but they are only indirectly related to conventional political matters. Disrespect for authority figures in law enforcement, the accessibility of pornography, assimilation rates among immigrant groups, the bewildering exploits on college campuses, and the ill-defined plague of “cultural Marxism”—these are widespread social trends that resist remedy from the inherently circumspect political process.
Also like those on the left, some conservatives have come to embrace their own forms of fatalism about the American system. “We need a king,” wrote the Hoover Institution’s Michael Auslin in 2014, “or something like one.” Auslin theorized that such a figure would liberate the presidency from weighing in on polarizing social issues, thereby lubricating the gears of government. Reflecting on the disillusionment and pessimism of his big-thinking peers in the middle of the Great Recession, the libertarian billionaire Peter Thiel declared, “I no longer believe that freedom and democracy are compatible.” Patrick J. Buchanan devotes at least one column a month to the virtues of Russian President Vladimir Putin’s authoritarianism. Why? Because, as he wrote in January 2018, “Nationalism trumps democratism.”
Intellectuals like Buchanan and Anton have a profound weakness for extremism; it is one of the grave dangers posed by the life of the mind. William Butler Yeats and Ezra Pound found much to admire in how nationalists detested moderation. For Yeats, the “love of force” was a visionary trait. Pound, of course, literally became a fascist and rooted for America’s destruction. These perverse judgments on the right were nothing next to the seductive power of leftist totalitarianism. George Bernard Shaw was a Stalinist convinced of the virtue of eugenics and murderous purges. Theodore Dreiser became infatuated with the Soviets’ brutal adaptation of social Darwinism. Stuart Chase’s 1932 book A New Deal, predating FDR’s governing program of the same name, heaped praise on the nascent Soviet state. The book famously concluded, “Why should the Soviets have all the fun remaking the world?” Chase later became a member of Roosevelt’s inner circle of advisers.
When the political process fails to perform as they would like, activists and ideologues become disillusioned and embittered. They also become convinced not of the unreasonableness of their position but of the incompetence of their representatives. Thus conservative activists hate the Senate majority leader and the speaker of the House, even though both Mitch McConnell and Paul Ryan work tirelessly to advance conservative ideas through the bodies they help manage. Leftists have turned on House Minority Leader Nancy Pelosi, who is among the most effective legislative players in recent American history and easily the most progressive Democratic leadership figure of our time. McConnell and Ryan and Pelosi know from bitter experience that the Constitution places obstacles in the path of anyone who wants to use America’s political institutions to remake the culture wholesale. These marvelous obstacles are designed to thwart the human impulse for radical change.
The tragedy here is how this dynamic has convinced tens of millions of Americans that the political system is broken. Pull back from the granular view of events and try to examine America over the past decade and you see something else. You see American voters responding in complex ways to complex events. Obama overreaches and the voters elect a Republican House. Mitt Romney says 47 percent of Americans are losers, and he loses an election. Hillary Clinton says people who don’t care for her are “deplorables,” and she loses an election, too. The GOP appears to be on a path to electoral disaster in November 2018 because Trump may be bringing about a counterattack against the way he does business. Democratic overreach inspires conservative backlash. Republican overreach inspires liberal backlash. The electoral system is responsive to the views of the people. The system works. It works by restraining excessive ambition.
Those restraints annoy people who think change should just happen because they will it. In 2009, for example, the New York Times columnist Thomas Friedman was so annoyed by Congress’s failure to devise a bipartisan environmental bill that he lamented the fact that America did not have China’s political system. The People’s Republic, he wrote, was demonstrating the great “advantages” of a “one-party autocracy” led by “reasonably enlightened people.” Amazing how Chinese Communism had the ability to circumvent public opinion—the same ability also leads to the construction of well-populated labor camps.
You don’t need a one-party autocracy to effect change. Sometimes, when change is needed and needed urgently, government can rally to address the change—when voters make it clear that it must happen and when the change is preceded by rich experimentation and vital spadework. For example, New York City is no longer the crime-ridden, pornography-addled, graffiti-marred archipelago of needle parks that it once was. There has been a generation now of civil peace in the city, notwithstanding the act of war against it on 9/11.
But the change wasn’t the culmination of a grand governmental scheme. It was in part the product of work done by the Bryant Park Restoration Corporation in the early 1980s, which developed a model followed by the Rockefeller Center Complex, the Grand Central Partnership, and more than 30 other business-improvement districts. These parties engaged in a block-by-block effort to restore streets and relocate the homeless. The NYPD and the transit police could not focus on “quality of life” policing without hyper-local input that shaped what that campaign should entail and without an intellectual framework provided by the “broken windows” theory promulgated by James Q. Wilson and George Kelling. The zoning reforms that cleaned up Times Square began as an initiative submitted by the City Council member representing the porn-plagued blocks under the Queensboro Bridge, with input from the Manhattan Institute. By the time Rudolph Giuliani was elected mayor in 1993, a quiet consensus had been building for years about the nature of the problems afflicting New York City and how to solve them.
BETTER THAN WE WERE
Moynihan’s famous quote is usually cut off before the end. After identifying the divergent liberal and conservative truths about the junction of politics and culture, he observed: “Thanks to this interaction, we’re a better society in nearly all respects than we were.”
His insight into the American political equilibrium was not a lamentation or a diagnosis. It was a reflection on why America is forever reinventing and refining itself. But as partisan actors and media outlets confuse the practice of politics with exhilarating bouts of cultural warfare, this equilibrium begins to come apart.
The quotidian, custodial duties that typify public service are neither dramatic nor entertaining. Zoning laws are boring. Police reforms are boring. Business-improvement districts are boring. Functional governance in the United States is unexciting governance.
Unexciting governance is limited governance. And the fatalists are driven mad by the limits our system imposes on them because they don’t want governance to be limited. That is exactly why those limits are so necessary and why, rather than getting dirty fighting inch by inch for the things they believe in, fatalists write themselves out of our political life. The danger the fatalists pose is that they are convincing tens of millions more that our system doesn’t work when it most certainly does, just in a fashion they wish it wouldn’t. In doing so, they are encouraging mass despair—and that is an entirely self-imposed affliction.
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Seventy years after Israel’s founding, we need it more than ever.
Hertzberg understood how helping the Jews over there in the Middle East had helped Jews over here in North America. After decades of American Jewish ambivalence about Jewish nationalism, the Holocaust had created an instant consensus for a Jewish state. The fight to create that state galvanized the community, rousing it from depression—and shielding it from guilt. By doing the right thing in the late 1940s, American Jews atoned for their failure to save more of their doomed brothers and sisters.
Hertzberg’s fear that Zionism was “a movement in search of a program” in 1949 proved wildly premature, because Israel would continue to call on and depend on the support of American Jews for its survival. The nation’s creation was followed by a host of new problems and opportunities that kept the global Jewish community engaged with Israel and kept alive the American Jewish connection to “peoplehood”—even as many American Jews abandoned religious practice entirely.
In 1959, Hertzberg published a seminal anthology, The Zionist Idea, for the purpose of establishing the movement’s intellectual and ideological roots. At the time, Israel was fragile and the Zionist conversation was robust. Today, Israel is robust and the Zionist conversation has turned fragile. Israel’s 70th anniversary offers an opportunity to reframe the Zionist conversation—asking not what American Jews can do for Israel, but what Zionism can do for American Jews. Hertzberg understood that Zionism wasn’t only about saving Jewish bodies but saving Jewish souls. As the celebrations of Israel’s 70th birthday begin, Zionism’s capacity to save our souls remains vital.
Many American Jews in the 1950s helped their fellow Jews settle in the new land. The fundraising short from 1954, “The Big Moment,” featuring Hollywood stars including Donna Reed and Robert Young, celebrated the secular miracle. “When you support the United Jewish Appeal, you make it possible for the United Israel Appeal to help the people of Israel,” the short told its viewers. They could help “rush completion of new settlements, new housing for the homeless, the irrigation of wasteland acres…. Israel’s people who stand for freedom must not stand alone.”
Four years later, Leon Uris mythologized the Zionist revolution in his mammoth bestseller, Exodus. “As a literary work it isn’t much,” David Ben-Gurion admitted. “But as a piece of propaganda, it’s the best thing ever written about Israel.” In Uris’s Zionist paradise, New Jews lived noble ideas and heroic lives. Exodus captured the texture of the Jewish return: the trauma of the Holocaust, the joys of the kibbutz, the thrill of rebuilding, the anguish of the Arab fight, the sweetness of idealism, the wonder of mass migration. In the 1960 movie version, Exodus even tackled serious ideological issues within Zionism. As Ari Ben Canaan escorts his non-Jewish love interest, Kitty Fremont, around Israel, the two look over the Valley of Jezreel. They marvel at seeing the “same paving stones that Joshua walked on when he conquered” the land, along with “every clump of trees” Ari’s father planted.
Thrilled that the valley is becoming Jewish once again, Ari proclaims: “I’m a Jew. This is my country.” Kitty dismisses differences between people as artificial. Ari makes the particularist case against universalism: “People are different. They have a right to be different.” They suspend the debate, Hollywood-style, with their first kiss.
In print, on screen, and in song, Exodus cast Zionism in such glowing terms that it condemned Israel to the inevitable comedown. Decades later, Thomas Friedman, trying to justify his anger at the Jewish state as its popularity flagged, would define this mythic place he missed as “your grandfather’s Israel.” Actually, Israel today—Friedman’s Israel—is more compassionate, just, equitable, and democratic than his grandfather’s.
As Exodus climbed the bestseller lists, Hertzberg’s Zionist Idea showed how a series of abstract debates spawned an actual state in mere decades. The texts, Hertzberg’s editor Emanuel Neumann wrote, illustrate “the internal moral and intellectual forces in Jewish life” that shaped this “idea which galvanized a people, forged a nation, and made history…. Behind the miracle of the Restoration lies more than a century of spiritual and intellectual ferment which produced a crystallized Zionist philosophy and a powerful Zionist movement.”
Recalling this period, Abraham Joshua Heschel would say American Jews took that miracle for granted. We became so used to the Tel Aviv Hilton, he said, that we forgot Tel Hai, where the one-armed Zionist warrior Josef Trumpeldor sacrificed his life for his country. Heschel was chiding American Jews for failing to use Israel to find greater meaning, to revitalize their Jewish identities, to launch “an ongoing spiritual revolution.”
Several political shocks in the 1960s upstaged the cultural and spiritual conversation that Heschel, Hertzberg, and others sought. Having grown up feeling secure as Americans, some Baby Boomers questioned American Jewish silence during the Holocaust. Frustrations at their parents’ passivity “while 6 million died” altered the community’s course—triggering a move toward activism. Cries of “Never again” shaped the Zionist, peoplehood-centered fight that ultimately brought 1.2 million Soviet Jews to Israel even as it nurtured and brought to adulthood two generations of new American Jewish leaders and activists.
The biggest shock was the Six-Day War. Both their fear of losing Israel in May 1967 and their euphoria when Israel won that June surprised American Jews. Many discovered that they were more passionate about Israel than they had realized. This “extraordinary response” led Rabbi Yitz Greenberg and others toward “a strategy of making Israel central in religious and Jewish educational life—if only because thereby we can tap strong loyalties and deep feelings.” The Holocaust and Israel’s founding partially Zionized American Jewry, showing how to live with a Jewish state while living happily ever after; 1967 showed most American Jews that they couldn’t live without the Jewish state.
Zionism became American Jewry’s glue. Israel reinforced a sense of peoplehood and renewed Jewish pride. It inspired the teaching of Hebrew, revitalized summer camps, and invigorated the Conservative and Reform movements. The community learned how to mobilize politically and raise money prodigiously. Indeed, writing in the 1970s, as periodic terrorist massacres kept returning Jews to the traumatic 1973 Yom Kippur War, Hertzberg declared that Zionism had become the only sacred commitment all American Jews shared. “Intermarriage, ignorance in the Jewish heritage, or lack of faith do not keep anyone from leadership in the American Jewish community today.” Hertzberg complained. “Being against Israel or apathetic in its support does.”
But while it was succeeding politically in America, Zionism was failing culturally and spiritually, Hertzberg charged. “Today there is no Zionist education in the U.S., no schools, no teaching seminaries, no commitment by Zionists” to cultivating “a Zionist kind of Jewish personality”—Ben-Gurion’s New Jew. Instead of stirring charges of dual loyalty, instead of adding “to the discomfort of the Jews in the Diaspora,” Hertzberg noted, Zionism contributed to Jews’ “acceptance of themselves and their acceptance by others.”
Today, it seems, personal concerns predominate. Now we wonder how having a Jewish state helps Jews navigate what Birthright Israel calls “their own Jewish journeys” and their quests for meaning. That could seem to be a chaotic souk, an oriental bazaar resulting in a gay Zionism and a Mizrahi Zionism, an Orthodox Zionism and a Reform Zionism, a feminist Zionism and an environmental Zionism. This is not entirely new. Early Zionists also fused their secular, Western agendas with the Jewish agenda—creating the kibbutz and the Histadrut Labor union, among other hybrids of hyphenate Zionism. In fact, a thoughtful Zionism might cure what ails us by focusing on what Israel means “to me, to us.” Which brings us to the greatest contradiction of our age: Succeeding as Americans individually poses a threat to Jews communally. Building careers usually trumps the labor of deepening traditions, morals, or communal commitments. Increasingly, many American Jews are happy being Jew-ish, reducing a profound cultural, intellectual, religious heritage to props, a smattering of superficial symbols to make us stand out just enough to be interesting—and not too much to be threatening.
Academic postmodernism validates that professionally driven Jewish laziness. After slaving away to perfect the CV and GPA, to get into the best college possible, Jewish students arrive on campuses that often caricature Judaism—like all religions—as a repressive system while slamming Zionism as particularly oppressive, privileged, and aggressive. This postmodernist updating of Marxist universalism loathes the kinds of red lines Jews traditionally drew around multiple behaviors and beliefs—among them, intermarrying, denouncing Israel, or indulging in self-indulgent behaviors from tattooing your skin to blowing your mind with drugs or alcohol. But a community cannot exist without any boundaries—it’s as useless as a house with no walls.
More powerful than these ideological issues is the simple fascism of the clock. Few high-achieving American Jews devote much time in their week to being Jewish. The demands of work and the lures of leisure leave little room in the schedule for much else—especially such unhip, pre-modern, and un-postmodern activities.
Then, perhaps most devastating, once American Jews carve out the time and overcome the static, what awaits them in most synagogues is a stale stew of warmed-over nostalgia. Judaism must be more than gefilte fish and lox, more than some colorful Yiddish exclamations and shtetl tales. The superficiality of so many Jewish experiences inside the walls of the large Semitic cathedrals that fill up just three times a year is so dispiriting that it takes most Jews another year to screw up the courage to return.
No comprehensive cures exist, of course. And Zionism, which is in many ways a conservative cultural initiative despite Israel’s liberal democracy, faces a hostile environment. American Jews, whose parents and grandparents were once more culturally conservative than the rest of American society, tend now to be far more liberal. Moreover, the systematic campaign to delegitimize Zionism has done great damage, just as conservative dominance of Israel has tarnished Israel’s luster among America’s passionately liberal Jews.
Nevertheless, Israel and Zionism still have a magic, illustrated by the great counterforce that most lamentations about the Israel-Diaspora relationship overlook: Birthright Israel. Young American Jews on those 10-day trips are thrilled by the experience. The enthusiasm comes from tasting a thick, dynamic, 24/7 Jewish experience that is qualitatively different from their thin, static, fragmented American Judaism. The impact comes from what Jonathan Sacks has aptly called turning Israel into world Jewry’s classroom, its living laboratory demonstrating vibrant, thriving Judaisms in sync with the environment. Seeing Jewish garbage men and police officers normalizes Jewish society, broadening the range of Jewish career paths and class stances, reducing the implicit pressure wherever American Jews look to be the next Zuckerberg, Spielberg, or Sandberg.
Swimming in a pool of Jewish symbols, traditions, values, and stories, Jewish pilgrims to Israel encounter an alternate universe that reveres the past, that seeks meaning beyond the material, that is more communal than individual and is more eternal than last week’s most forwarded YouTube video of cats frolicking. Israel proves Theodor Herzl right: Fitting in, not standing out, because you’re Jewish is liberating.
Even more surprising, unlike the media’s dystopic portrayal, Israelis are happy and fun-loving. Israel’s recent score of 11th on the world happiness index comes on the heels of reports about American mass unhappiness, especially in the upper-middle-class neighborhoods where American Jews live. The findings that half of Yale’s undergraduates at some point in their four years will experience severe psychological distress goes far beyond the anxiety produced by the crazy process of getting in. It suggests a specific sort of soul sickness that an elite life increasingly stripped of community, tradition, nationalism, God, group responsibility, and virtue produces. As the occasionally embattled Jewish state in an old-new land, Israel remains a Republic of Something, even as America risks degenerating into a Republic of Nothing. The shared past, purpose, and principles produce happier, more grounded, people.
Israeli normalcy risks its own laziness. But it’s the laziness of an instinctive, normalized Judaism in all dimensions rather than a Judaism you need to carve out time for, picking and choosing just what to do and when to do it—while often looking over your shoulder because you don’t want to look like a weirdo or a fanatic.
Beyond that, Zionism answers some core ideological conundrums many American Jews don’t even know how to formulate. Zionism resolves the confusion whereby the Judeo-Christian connection in America makes many nonreligious Jews feel Jewish even while calling Judaism their “religion.” Zionism welcomes Jews through the peoplehood portal—remembering that Judaism is this unique mix of nation and religion, of peoplehood and faith. Zionism celebrates nationalism as a force for good, cherishes religion and tradition as valuable anchors, providing meaningful “software” of values and beliefs running on the “hardware” of belonging. And Zionism celebrates the virtues of having red lines to respect, as well as blue-and-white lines to affirm. It “rewards togetherness,” in Anne Roiphe’s lovely phrase, and demands loyalty in many ways—especially considering Israel’s military situation.
With Judaism providing the background music to so much that is Israeli, with Israel instilling a strong sense of belonging in visitors, let alone citizens, American Jews encounter new ways of being Jewish. They see total Judaism, immersive Judaism, public Judaism. And, often without realizing it, they see a startling contrast, even with secular Israeli Jews who have figured out how to keep their kids and grandkids Jewish without being religious.
Finally, Israel helps American Jews shift from Anatevka to Jerusalem, from what Irving Howe called “the world of our fathers” to the lives of our brothers and sisters. Israeli Jewish identity is about speaking Hebrew and eating cheesecake on the holiday, often overlooked in North America, of Shavuot. It’s also, unfortunately, about fighting and defending the state. The need for American Jews as allies in that fight continues to offer nonreligious American Jews a passionate Jewish cause, a defining Jewish mission in their lives. And judging by the fact that AIPAC’s Policy Conference is the rare mass event that parents often attend with their teenage and twenty-something children, Zionism offers something one generation can pass on to the next.
Beyond that, the excitement—and, to be sure, the frustrations—of working out Jewish dilemmas and governing problems in real time with high stakes to keep this grand Jewish national project alive and thriving, is a lot more compelling than humming “Sunrise Sunset” as you enter your synagogue.
When done right and understood properly, Zionism can offer an important clarification to all Americans, especially in the age of Trump. In the 2016 campaign, whenever the word “nationalism” appeared in the media, it often came poisoned by words like “white” or “extremist” or “xenophobic.” The reaction against Donald Trump, Marine Le Pen, Brexit, neo-Nazis, and other manifestations of populist nationalism has soured too many Americans on any form of nationalism.
At its best, what might be called “liberal nationalism” infuses democratic ideals into the natural tendency for people to clump together with those like them. In the 1950s, Isaiah Berlin described this constructive nationalism as “awareness of oneself as a community possessing certain internal bonds which are neither superior nor inferior but simply different in some respects from similar bonds which unite other nations.” Many Enlightenment thinkers, following the 18th-century philosopher Johann Gottfried Herder, compared this communal impulse with other human “desires” for “food, shelter, procreation, and a minimum degree of liberty.”
Today, this nationalist vision goes against the prevailing cultural tide. Amid what the sociologist Robert Bellah calls “radical individualism,” young Americans experience a “negative” process of “giving birth to oneself” by “breaking free from family, community, and inherited ideas.” By contrast, commemoration of the bar and bat mitzvah defines maturation as accepting communal responsibilities rather than shirking them. The Zionist reality demanding that young Israelis enlist in the army also roots them in communal commitments. In this view, national service is the defining step toward adulthood.
A resurrected, refreshed, Zionist conversation, one that focuses on what Israel does for us, might help Jews see liberal nationalism as a neutral tool that can unite a divided community and make us more determined, more purposeful, and more fulfilled than we can be individually—precisely what the young Arthur Hertzberg proposed seven decades ago.
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The last remnant of Oslo crumbles
The whirlwind changes left Clinton unprepared for the meeting. Perhaps that accounts for the momentous mistake he made that day. “Rabin can’t make further concessions until he can prove to his people that the agreement he just made with you can work,” he told Arafat. “So the more quickly we can move on your track, the more quickly we’ll be able to move on the Syrian track.” Clinton thus tipped his hand: The U.S. saw an Israeli–Syrian peace deal as the real goal, and the president needed Arafat to make it happen. “Now that Arafat had used that deal to open up a relationship with Washington, he did not want to let Clinton shift his attention back to Syria,” reports Clinton foreign-policy hand Martin Indyk in his memoir. “And the more he managed to involve us in the details of his agreement with the Israelis, the less we would be able to do that. In his good-hearted innocence, Clinton had revealed his preferences. Arafat would not forget them.”
Indeed he would not. No foreign official would be invited to the Clinton White House more than Arafat. The Israeli–Palestinian peace process would not be a mere sideshow to the wider Arab–Israeli conflict. It would be a tapeworm inside U.S. foreign policy, diverting and consuming resources. Arafat had made the Palestinian Authority the center of the world.
Twenty-five years of violence, corruption, and incompetence later, the PA lies in ruins, with the Palestinian national project right behind it. Arafat controlled the PLO for a half-century before assuming control of the new PA. Thus his death in 2004 was the first moment of serious potential change in the character of Palestinian institutions. Mahmoud Abbas, far less enamored of violence than the blood-soaked Arafat, was his successor. Rather than reform Palestinian institutions, Abbas has presided over their terminal decline. As Abbas’s own health fades and as the world again turns its attention to Gaza, the part of the Palestinian territories not controlled by him, it’s worth wondering if there is a future at all for the Palestinian Authority.
The PLO was created at an Arab League summit in Cairo in 1964 to serve as an umbrella group for Palestinian organizations seeking Israel’s destruction. It was paralyzed by intra-Arab rivalries until various factions figured out how to wag the dog and draw the Arab states into war with Israel. “Palestinian guerrilla action was insufficient to achieve liberation, and so it needed to overturn reactionary Arab governments and assist Arab unity in order to provide the power necessary to attain the ultimate objective of liberation,” writes Palestinian intellectual and historian Yezid Sayigh, describing how some within the PLO saw it. Arafat’s Fatah faction, which delayed in joining the PLO but influenced it from the outside, was more explicit in a 1965 memorandum: Arab national armies would “intervene to decide the conflict, and to bring it to an end after the revolutionary masses had prepared the way for them.”
Palestinian provocations played a part in helping to fan the flames that exploded into the Six-Day War in June 1967. Yet rather than destroy Israel, the Arab armies lost territory to the Jewish state, including the West Bank of the Jordan River. The following year, Fatah—which had by now joined the PLO—provoked a costly battle with Israeli forces in the West Bank town of Karama. Fatah lost nearly 100 fighters, but Arafat’s mad gamble paid off: The Palestinians survived a face-off with the Israeli military and demonstrated their independence from Jordan. Arafat used this failure-as-success to complete Fatah’s takeover of the PLO in 1969 and become the undisputed public face of the Palestinian guerrillas. Documents captured by Israeli forces in southern Lebanon in 1982 showed extensive training and sponsorship of Palestinian guerrillas across the Communist bloc—the Soviet Union, China, Vietnam, Hungary, Soviet-aligned Pakistan—in addition to PLO support from Arab states. After its expulsion from Lebanon in the wake of the Israeli incursion, the PLO went into exile in Tunisia.
The first intifada broke out in 1987, and even as it publicized Palestinian resistance, it gave the West a chance to consign Arafat and the PLO to irrelevance. Foreign Minister Moshe Arens proposed allowing the major Palestinian cities in the West Bank and Gaza to hold mayoral elections, after which Israel would recognize the winners as official Palestinian interlocutors. Rabin, then the defense minister, opposed the Arens plan, fearing it would undermine Israel Defense Forces’ control of the West Bank. A compromise plan was for the Palestinians in the territories to hold elections for negotiators, not officeholders. In his memoir, Arens explains that the idea “was meant to begin a process of negotiations with the Palestinians while bypassing the Palestine Liberation Organization.”
Before Arens or Prime Minister Yitzhak Shamir could present the plan to the George H.W. Bush administration, Bush and Secretary of State James Baker preempted the Israelis by leaking to reporters their preference for the PLO and their belief that talks with Arafat should broach the possibility of establishing a Palestinian state. Shamir’s right-of-center Likud party revolted, and the government eventually collapsed. Bush had succeeded not only in throwing Israeli politics into chaos in the midst of the intifada, but also in effectively legitimizing Arafat as the rightful representative of Palestinian nationalism. This put the PLO and Israel on the glide path to that September 1993 breakthrough and the creation of the Palestinian Authority.
All this history taught Arafat one unmistakable lesson: Violence works. And so, after the signing of the Declaration of Principles in 1993, violence continued. Some of it was ordered by Arafat; some tacitly encouraged by him; some his security services merely allowed to happen. More than 250 people were killed by Palestinian terrorists in the five years after the signing ceremony. Arafat’s political rivals in Hamas pioneered the use of suicide bombings as a regular feature of terrorism. This served Arafat well: He could crack down on Hamas if and when he needed to but could also keep his fingerprints off some of the most heinous violence against Israeli civilians.
A perfect example of this double game occurred in February 1996. The Norwegian diplomat and UN envoy Terje Rod-Larsen met regularly with Arafat at the Palestinian leader’s Gaza home throughout the Oslo period. On February 24, 1996—a Saturday—Arafat asked his guest his plans for the next day. Rod-Larsen said he was thinking about spending the day in Jerusalem. According to the journalist Michael Kelly, Arafat cryptically said: “Why don’t you stay away from Jerusalem on Sunday.” The next day, Hamas blew up a bus in Jerusalem and another in Ashkelon, killing 26. “Palestinian Authority President Yasser Arafat, who thought he had persuaded Palestinian radicals to refrain from attacks on Israelis, condemned the bombings, saying they threatened the peace process,” reported CNN that day.
Violence wasn’t the only way Arafat hindered the cause of Palestinian statehood. Corruption tore through nascent Palestinian institutions. The numbers are staggering. After Arafat’s death, David Samuels surveyed the damage for the Atlantic:
The International Monetary Fund has conservatively estimated that from 1995 to 2000 Arafat diverted $900 million from Palestinian Authority coffers, an amount that did not include the money that he and his family siphoned off through such secondary means as no-bid contracts, kickbacks, and rake-offs…. In 1996 alone, $326 million, or 43 percent of the state budget, had been embezzled, and…another $94 million, or 12.5 percent of the budget, went to the president’s office…. A total of $73 million, or 9.5 percent of the budget, [was] spent on the needs of the population of the West Bank and Gaza.… Arafat hid his personal stash, estimated at $1 billion to $3 billion, in more than 200 separate bank accounts around the world, the majority of which have been uncovered since his death.
Why didn’t the creation of the PA result in Arafat’s transition from guerrilla leader to civilian state-builder? Three problems kept cropping up. The first was that his lack of accountability was enabled by both Israel and the United States, out of the naive belief that it didn’t matter how Arafat built his state and abided by agreements just so long as he did so. Arafat exploited this—he never built his state, in part because nobody was willing to make him.
The second problem was that the PA only added a layer of opacity to Arafat’s power structure. As the analyst Jonathan Schanzer notes in State of Failure: “Was he the chairman of the PLO, the president of the PA, or the leader of Fatah? These varying roles made it difficult to firmly establish his accountability.”
The third problem was more fundamental: Arafat shaped the PLO, and thus the Palestinian national movement, for a quarter-century before the PA was established. The only thing that changed was that nothing changed. Arafat’s predilection for violence, secrecy, and authoritarianism would be deeply corrosive to the institutions of an existing state; to a nonstate tasked with creating those institutions, they were fatal.
Not until Arafat died did the full extent of the PA’s failure become clear to all. Arafat’s absence was supposed to be cause for hope; instead, it revealed the bankruptcy of the PA’s model. Mahmoud Abbas inherited not a state but an illusion.
There is no doubt that Abbas was an improvement over Arafat. As Arafat’s deputy, he tried in vain to convince his boss to halt the second intifada (2000–2003), a bloody campaign of violence instigated by Arafat after he turned down Israeli Prime Minister Ehud Barak’s offer of a Palestinian state at Camp David in 2000. The intifada sapped Israelis’ faith in the PA as a negotiating partner and delivered Likud’s Ariel Sharon—the godfather of Israel’s settlement movement and a man who, as defense minister, had been instrumental in driving the PLO out of Lebanon two decades earlier—to the prime minister’s office.
Abbas’s ascension left policymakers in Jerusalem and Washington playing Weekend at Bernie’s with the corpse of the Palestinian Authority, waving its arms and propping it up in public. Both wanted to show the Palestinians they could get more with honey than with vinegar. But by 2004, it didn’t really matter. With President George W. Bush’s backing, Sharon went forward with plans to pull Israel completely out of Gaza and parts of the West Bank. The “Disengagement” of 2005 was a political earthquake: Israel’s great champion of the settlers uprooted thousands with no concessions from the Palestinians. More important, perhaps, was the fact that it was unilateral. How much did the PA even matter anymore?
Abbas’s legitimacy was another nagging problem. Though he won a presidential election in 2005, the PA was haunted by the ghosts of Arafat’s corruption. In 2006, Abbas called for legislative elections. Confident of victory, he permitted Hamas to participate in the elections, and the U.S. didn’t object. Had his Fatah party won, its legitimacy would have been undeniable. But in a shock, Hamas won. Fatah was hobbled not only by the perception of Arafat’s venality but also by the consequences of his one-man rule. In their biography of Abbas, Grant Rumley and Amir Tibon write: “Palestinian legislative elections are essentially a local election, in which every ‘district’ chooses its own members of parliament from the different political lists. While Hamas’s candidates ran under one banner, Fatah showed disastrous disunity by having splinter lists in multiple camps, towns, and villages.” Civil war engulfed the Palestinian territories. Hamas took control of Gaza and was booted from the government in the West Bank. Abbas is now in the 14th year of his four-year term.
His legitimacy in tatters, Abbas went about consolidating power and cracking down on dissent. But it wasn’t just the democratic deficit that made Abbas’s reign resemble his predecessor’s. The courts, legislative institutions, education, civil society—Palestinian state-building simply wasn’t happening. In 2010, the Carnegie Endowment’s Nathan Brown studied Palestinian government and society under Abbas’s Western-educated prime minister, Salam Fayyad, and he came to a dispiriting conclusion: “There was far more building of institutions under Yasser Arafat than there has been under Fayyad. It is true that many institutions were built in spite of Arafat and that Fayyad’s behavior suggests a greater respect for rules and institutions. But that is consolation only for those who mistake personalities for politics.”
Yet in one way Abbas is arguably more dangerous even than his predecessor. Arafat was notoriously defensive about possible successors because he had created an entire system centered on his role as the Indispensable Man. Nonetheless, PLO bylaws made Abbas the rightful successor, and he remained the consensus choice.
But to say Abbas has failed to claw back any control over Gaza would be an understatement. With a bevy of foreign benefactors—among them Turkey, Iran, and Qatar—no pretense of democracy, and no easy way in or out, the strip has become a Philadelphia-sized Islamist police state. Every few years, Hamas instigates a war with Israel to remind the world that no degree of physical isolation can make it irrelevant. On March 30, the group organized the first so-called “March of Return,” a day of protest and mischief at the border with Israel in which 20 Palestinians were killed in clashes with Israeli troops. A top Hamas official said the marches will continue until they succeed in overrunning the border and driving the Jews out of the land. For this, the protests were rewarded with absurd media devotionals; the New York Times hyped a Palestinian analyst’s comparison of the border rushes to the civil-rights protesters trying to cross the Edmund Pettus Bridge in Selma, Alabama, in 1965. Hamas displays the organizational control Abbas can only dream of, and the ability to have its propaganda amplified by the Times, CNN, and other major media across the globe. Abbas is reduced to gritting his teeth, and lately seems ready to just give up, telling Egyptian interlocutors in early April that unless Hamas turns over “everything, all institutions and ministries, including security and weapons,” the Palestinian Authority “will not be responsible for what happens there.”
The 82-year-old Abbas is in deteriorating health—yet he has dragged his feet on succession. He now indicates he’ll designate deputy chairman Mahmoud al-Aloul his next in line. But “anyone who thinks Aloul’s appointment will find smooth sailing within Fatah is wrong,” warns Israeli journalist Shlomi Eldar in Al-Monitor. The largest challenge could come from Mohammed Dahlan, Fatah’s former Gaza security chief, whom Abbas sent into exile in 2011 and who has been cultivating Sunni allies abroad. Jibril Rajoub is the party’s secretary general and believes he’s the rightful heir. Hamas could leap into the vacuum to try to take the West Bank by force, or it could play havoc by supporting someone like Dahlan. If the succession battle becomes a proxy fight among Arab states, it could get bloody fast. The PA as an institution survived Arafat’s death. It may not survive Abbas’s.
There is, of course, one remaining way for Abbas to distinguish himself from Arafat and ensure that he leaves something tangible behind: He could take yes for an answer and actually seek a negotiated settlement. Sadly, his track record here isn’t any better. In 2007, he walked away from a generous Israeli offer by Sharon’s successor, Ehud Olmert. The 2008 U.S. election briefly appeared to vindicate him—Barack Obama was elected president and proceeded to browbeat Prime Minister Benjamin Netanyahu into giving away the store. But Abbas made a fool of Obama, too. At first, he sat back and played for time. Then, seeing how difficult Obama was making life for Netanyahu, he thought he could wait for Netanyahu’s government to crumble. When Obama left office in 2017, Netanyahu was still prime minister. The one time negotiations got anywhere, in 2014, Abbas blew them up by abruptly agreeing to bring Hamas into the government, a move that cannot be countenanced by the U.S. or Israel as long as Hamas remains committed to terrorism and refuses to abide by existing agreements.
Obama did two other things that backfired on the Palestinian Authority. One was the Iran nuclear deal, which gave tacit American support to Tehran’s expansionism in the Middle East, scaring Sunni regional powers like Saudi Arabia and Egypt into strategic alignment with Israel. The other was more subtle but just as consequential: He helped orchestrate the passage of a UN Security Council resolution that deemed East Jerusalem, home to Judaism’s holy sites, occupied Palestinian territory.
The UN resolution at first seemed to be a clear gift to Abbas. But in reality, it was a ham-handed attempt to tie the hands of President-elect Donald Trump, who would be taking office just a month later. Trump wouldn’t have it. In the first year of his presidency, he publicly declared Jerusalem the capital of Israel and announced that his administration would move the U.S. Embassy from Tel Aviv to Jerusalem. (While a new embassy compound is being built, the White House plans to officially designate the existing consulate in Jerusalem as the embassy in time for Israel’s 70th anniversary celebrations on May 14.)
The Jerusalem moves have been an unmitigated humiliation for the PA. They undid the damage to the U.S.–Israel relationship inflicted by Obama. Worse for the PA, Trump called the Palestinian bluff. Contrary to the fears of Western observers, and the ill-disguised morbid hopes of some in the media, the region did not go up in flames. The “terrorist’s veto” did. And the coordination that such a move required between the United States and its Arab allies made crystal clear just how isolated the Palestinian Authority has become—how vulnerable it is to the politics of the Arab world, and how impervious to Palestinian politics the Arab world has become.
It took four decades, but the dog is once again wagging the tail.
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The covert and overt sins of a celebrated scholar
Kristeva categorically denies the charges. Her critics argue that it is unlikely that the Bulgarian government would fabricate an 80-page dossier for the purpose of embarrassing a 76-year-old academic who is of no particular contemporary political importance. Professor Richard Wolin of the CUNY Graduate Center, who has written extensively about Kristeva, says flatly: “She’s lying.” And he adds that the Bulgarian government’s claims about her did not materialize ex nihilo: Kristeva recently began writing for a Bulgarian journal, and Bulgarian policy is to publish the dossiers of public figures who had served the state intelligence agencies during the Communist era. That policy is carried out by “ComDos,” the Committee for Disclosure of Documents and Announcement of Affiliation of Bulgarian Citizens to the State Security and the Intelligence Services of the Bulgarian National Army.
But what Kristeva did or did not do in secret is if anything less troubling than what she did in public. For decades, she lent her intellectual prestige and her powers as a writer (and propagandist) to some of the most repressive and vicious regimes of the second half of the 20th century. And she did so as someone who had first-person experience with real-world socialism as it was practiced in what was arguably the single most suffocating regime in Eastern Europe.
Once inescapable on college campuses (I was assigned readings from her work in at least four different classes in the 1990s), Kristeva has faded a little: She has authored a number of novels that have not been generally well-regarded, and she has got on the wrong side of her fellow feminists by criticizing the subjection of the individual identity to the demands of identity politics. She belongs, with Michel Foucault and Roland Barthes and a few others of that kidney, to an era of postmodernist excess during which American academics aped the jargon-heavy (and famously unreadable) prose style of their Continental idols, especially the French ones. Discipline and Punish took on the totemic status later enjoyed by Capital in the 21st Century—which is to say, a book with many more owners than readers, A Brief History of Time for Reagan-era graduate students. Revolution in Poetic Language might not have generated quite as much awe as Foucault’s famous lump, but The Kristeva Reader ornamented a great many coffee tables—and who could resist “Experiencing the Phallus as Extraneous”?
Kristeva arrived in France in 1965 on a research fellowship. She soon moved from the École normale to the Sorbonne, and she studied under Claude Lévi-Strauss and Jacques Lacan, taking in the intellectual fashions of her time: psychoanalysis, poststructuralism, semiotics, feminism, and, of course, radical left-wing politics. Indicting midcentury French intellectuals for covert or overt support of Communist dictatorships around the world is like writing speeding tickets at the Daytona 500, but Kristeva’s political history and that of the journal with which she was long affiliated, Tel Quel, is a remarkable testament to the weakness of Western intellectuals for totalitarianism—provided it is dressed in sufficiently exotic trappings—careering from Marxist-Leninist to Stalinist to Maoist. Kristeva was an enthusiastic supporter of the French Communist Party, arguably the most servile of all of the Western European Communist parties, indulging Adolf Hitler when it suited Moscow and later justifying the Soviet invasion of Czechoslovakia in 1968 as a necessary prophylactic against “counterrevolution.” There was no Communist outrage too great for Tel Quel, whose editor, Philippe Sollers (Kristeva married him in 1967), declared in the familiar language of the period his opposition to all things “counterrevolutionary” and advertised his allegiance to “Marxist-Leninist theory, the only revolutionary theory of our time.” V. I. Lenin was later displaced from the Tel Quel intellectual pantheon by Mao Zedong. Professor Wolin, an intellectual historian, tells the story in his 2017 book Wind from the East:
As a result of the May  events and their contact with the Maoists, French intellectuals bade adieu to the Jacobin-Leninist authoritarian political model of which they had formerly been so enamored. They ceased behaving like mandarins and internalized the virtues of democratic humility. In May’s aftermath, they attuned themselves to new forms and modes of social struggle. Their post-May awareness concerning the injustices of top-down politics alerted them to the virtues of “society” and political struggle from below. In consequence, French intellectual life was wholly transformed. The Sartrean model of the engaged intellectual was upheld, but its content was totally reconfigured. Insight into the debilities of political vanguardism impelled French writers and thinkers to reevaluate the Dreyfusard legacy of the universal intellectual: the intellectual who shames the holders of power by flaunting timeless moral truth…. The Maoists started out as political dogmatists and true believers. But they soon found it impossible to reconcile their pro-Chinese ideological blinders with the emancipatory spirit of May. Once they ceased deluding themselves with revolutionary slogans, they began to understand politics in an entirely new light. The idea of cultural revolution was thereby wholly transformed. It ceased to be an exclusively Chinese point of reference. Instead it came to stand for an entirely new approach to thinking about politics: an approach that abandoned the goal of seizing political power and instead sought to initiate a democratic revolution in mores, habitudes, sexuality, gender roles, and human sociability in general.
There was a substantial intellectual component to the Maoism of the Kristeva-Sollers set, but there was also a superficial one: Sollers began affecting the Maoist mode of dress, and Kristeva, one of the most important feminist thinkers of her time, dutifully authored articles in defense of Chinese foot-binding, which she described as a form of feminine emancipation. Calling to mind Senator Elizabeth Warren and her fictitious “Cherokee princess” ancestor, Kristeva boasted that she is a woman who “owes my cheekbones to some Asian ancestor.” Despite having almost no facility with the Chinese language and very little knowledge of its culture, she authored a widely read and translated book, About Chinese Women, in which she made unsupported claims about the “matrilineal” character of classical Chinese culture. Tel Quel adopted an editorial line that was uniformly and cravenly pro-Mao, even going so far as to argue that the absence of professional psychiatric practice from China resulted from the fact that Maoism had delivered the Chinese people from “alienation,” the traditional Marxist diagnosis for what ails the capitalist soul, rendering professional mental-health care unnecessary.
“I don’t fault her” for serving the Committee for State Security, Professor Wolin says. “It was the most repressive dictatorship in Eastern Europe.” Signing on to inform for the Bulgarian government might well have been a condition for Kristeva’s being permitted to study in France in the first place, and she had vulnerable family members still living under the Bulgarian police state. “I don’t know why she doesn’t come clean,” he says.
But that is not the end of her story. “What I do fault her for is jumping on the Communist bandwagon,” Wolin adds. First she served the interests of Moscow and then those of Chairman Mao. Unlike most of her French colleagues, the Bulgarian expatriate was in a position to know better from direct experience. Nonetheless, Kristeva and the Tel Quel set undertook a pilgrimage to Maoist China in the middle 1970s, where they saw the usual Potemkin villages and came home to write fulsome encomia to the wisdom and efficacy of the Great Helmsman. “By ’74, everybody knew that the Cultural Revolution was a power play and a debacle on every level,” Wolin says, an excuse for the Chinese authorities to purge their rivals. “People who had been sent down wrote memoirs, and those were published in French in 1971 and 1972…. Kristeva knew how repressive these regimes were. She didn’t have to celebrate Communism. No one compelled her to do that.”
If this were only a question about a Bulgarian-French intellectual who is obscure beyond academic and feminist circles, then it would be of limited interest, one of those French intellectual scandals that give Anglophone writers and academics a twinge of envy. (When was the last time there was a truly national controversy in the United States over a book? The Bell Curve?)
But Kristeva’s advocacy of what was in terms of gross numbers the most murderous regime of the 20th century is only one tessera in the great mosaic of Western intellectuals’ seduction by totalitarian systems, especially those that come wearing exotic costumes. (Jeremy Jennings, writing in Standpoint, describes Kristeva’s Maoism as “part radical chic, part revolutionary tourism, part orientalism.”) Sometimes, that seduction has come from the right, as with Italian Fascism’s ensorcelling of Ezra Pound and F. A. Hayek’s embarrassing admiration for the government of Augusto Pinochet, a political crush that earned him a private rebuke from no less a figure than Margaret Thatcher. But, more often, that seduction has come from the left: Lincoln Steffens returning from the Soviet Union to declare, “I have seen the future, and it works.” Walter Duranty’s embarrassing misreportage in the New York Times, which still proudly displays the Pulitzer prize earned thereby. The moral equivalence and outright giddy enthusiasm with which Western intellectuals ranging from the left-wing to the merely liberal treated Lenin and Stalin. The New Republic’s footsie-playing with Communists under Henry Wallace. Noam Chomsky’s dismissal of the Cambodian genocide as an American propaganda invention. The reverence for Fidel Castro. The embrace of Hugo Chávez by everyone from Hollywood progressives to Democratic elected officials. Chants of “Ho, Ho, Ho Chi Minh / The NLF is going to win!” on the streets of New York in 1968. Ten million Che T-shirts.
“There are Western intellectuals who don’t succumb,” Professor Wolin says. “The George Orwells, Susan Sontags, and others who learn the lesson. Among the French leftists in the late 1960s who swooned for the Cultural Revolution, many of them came to their senses in the ’70s.” But what about those who are seduced? “Often, they’re naive about politics, and they project holistic and idealistic solutions—totalizing solutions—onto events that don’t admit of those kinds of solutions.”
Political ideologies tend to define themselves in two important ways: first, in opposition to the most important and prominent of their direct ideological competitors; second, in an effort to distinguish themselves from immediately adjacent ideologies and factions. In the case of 20th-century radicals such as Julia Kristeva, the enemy was capitalism, and the most prominent alternative to capitalism was Communism. Whether the pursuit of the idealized new man and his utopian new society took the form of old-fashioned bureaucratic Soviet socialism or the more rambunctious and anarchic mode of the Cultural Revolution was a dispute between adjacent factions, something that may seem almost immaterial from the outside but that is the source of all-consuming passions—and rage—inside the radical milieu.
The West is perversely fortunate that its hedonism and materialism have inoculated it against the premier radicalism of the early 21st century—jihadism, which has gained very little purchase in the West outside of poorly assimilated immigrant communities, mostly in Europe. But Islamic radicalism is not the only rival to democratic liberalism on the world stage: As Xi Jinping consolidates his position in Beijing (a project that goes far beyond the recent removal of the term limits that would have ended his rule at the conclusion of his second term), where are the Western intellectuals with the moral authority and political acumen to articulate a meaningful critique of what he represents? The left in Europe and in the English-speaking world has never been obliged to make an accounting—or a reckoning—for its indulgence of a far more dramatically violent expression of Chinese nationalism, and even liberal technocrats such as Thomas Friedman dream of turning America into “China for a day,” begrudgingly admiring the Chinese government’s raw ability to simply act, unencumbered by democratic gridlock.
And if the left and the center-left are ill-equipped to mount an intellectual defense of democratic liberalism, the right is even less prepared, having mired itself deeply in the very kind of authoritarian nationalism practiced by Beijing. Like the 20th-century left, the 21st-century right has gone looking for allies and inspiration abroad, and has settled upon Russian strongman Vladimir Putin, the fascist Le Pen political dynasty in France, Alternative für Deutschland, neo-nationalism, neo-mercantilism, and ethnic-identity politics. The right-wing populists of Europe do not have Mao’s practically unbounded scope of action (or his body count), but they play for intellectuals on the radical right the same role that Maoism once played for intellectuals on the radical left.
It is not clear that Kristeva has learned very much from her political errors, or even indeed that she ever has come to understand them genuinely as errors. Her alleged collaboration with the Bulgarian secret police, tawdry as it might have been, would not constitute the greatest of those errors. But it is that allegation, and not the plain facts of her long career of advocacy on behalf of inhumane political enterprises, that embarrasses her. In that, she is typical of the radical tendency, a spiritual cousin to the Western progressives who once winked at Stalinists as “liberals in a hurry.” But radical chic is not an exclusively progressive fashion. Xi Jinping is in a hurry, and so is Marine Le Pen, and both have their attention set on matters of more consequence than “intersectionality,” the matter of who uses which pronouns, and the other voguish obsessions of our contemporary intellectuals.
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It was Ben-Gurion himself who proposed a compromise: Israel’s Declaration of Independence would conclude by asserting that each signer placed his trust in the “Rock of Israel,” the Tzur Yisrael, a phrase from the Jewish liturgy inspired by the biblical reference to God as tzuri ve-go’ali, my Rock and my Redeemer.
By referring to the “Rock of Israel,” but refraining from any explicit mention of divine redemption, Israel’s declaration was one that both devout and atheistic Zionists could affirm. For believers in the Bible, the phrase could refer to the divine defender of the Jewish people; for the secular socialist signers of the document, the words could instead make reference to the flint-like resolution of the Israeli army. The compromise was accepted, and the modern Jewish state was born by eliding the issue of the existence of God.
For myself, a religious Zionist and American-history aficionado, the story is doubly painful. Thomas Jefferson, the deistic drafter of the Declaration in Philadelphia, produced a first version without any reference to the divine designs of history. The continental Congress, however, representing an America obsessed with the Bible, edited the dramatic closing of the original draft so that it made clear that the revolution was being launched with “a firm reliance on divine providence.”
The irony is difficult to miss. America, inspired by the Israelite commonwealth in the Hebrew Bible, ordered that a reference to a providential God be added to its Declaration of Independence. But in the 20th century, the restored Israelite commonwealth went out of its way to remove any such reference.
For religious Zionists, however, removing God from a document did not do away with God’s role in the divinely directed drama that is Jewish history; in fact, the contrary is true. Sidney Morgenbesser, the kibitzing Columbia philosopher, once inquired of a colleague at the end of his life: “Why is God making me suffer so much? Just because I don’t believe in him?” Morgenbesser’s droll dialectic captures, for people of faith, something profound: It is those agnostic of God’s existence who can at times reify that very same existence. In a much more profound sense, the events that preceded and followed Israel’s declaration of statehood are so staggering that providence alone explains them.
Harry Truman, the former member of the Missouri political machine whom no one had ever expected to become president of the United States, overrode his hero, General George C. Marshall, in supporting and recognizing the birth of a Jewish state. And he did so, in part, because of his relationship with a Jew named Eddie Jacobson, with whom Truman had run a haberdashery business decades before.
Joseph Stalin, whose anti-Semitism rivaled Hitler’s, ordered the Soviet bloc at the United Nations to support partition, and then he allowed Czechoslovakia to sell airplanes and arms to the nascent state. The Jews of the IDF, fighting against overwhelming odds, did indeed illustrate flint-like toughness in their heroic victory; but the honest student of history can see that this is only part of the story.
Seventy years after May 14, 1948, religious Zionists still smart at the words with which Israel came into being. At the same time, they take comfort in the fact that what followed that extraordinary day vindicates their own interpretation of the words Tzur Yisrael. In his memoir, former Israeli Chief Rabbi Israel Meir Lau, the youngest survivor of Buchenwald, describes the moment when the concentration camp was liberated by Patton’s Third Army. Many inmates, having longed for release, ran to the gates—and as they did so, the Nazis, in a final attempt at murdering the prisoners, opened fire from the guard tower. Lau was in the line of fire; suddenly, someone jumped on him and held him down until the shooting had stopped. Having no idea who had saved his life, Lau made his way to Palestine, attended yeshiva, and entered the rabbinate. The first position for which he interviewed was chief rabbi of Netanya. Interviewing for the job with city officials, he encountered hours of question from the mayor of Netanya and his staff. The deputy mayor of Netanya, a man by the name of David Anilevitch, who ought to have been deeply involved in the interview, sat on the side and oddly said nothing. As the interview came to a close, Anilevitch stood up and said:
Friends, honored rabbi, before we disperse, please allow me to say my piece…. I have been reliving 11 April 1945. I was deported from my hometown to Buchenwald. On April 11, American airplanes circled in the skies above the camp. The prisoners, myself among them, were first out of the barracks. As we ran, a hail of bullets passed us. Among those running toward the gate was a little boy.…I jumped on top of him, threw him to the ground, and lay over him to protect him from the bullets. And today I see him before me alive and well. Now I declare this to all of you: I, David Anilevitch, was saved from that horror, fought in the Palmach, and today serve as deputy mayor of an Israeli city.
Anilevitch, Lau concludes, then banged on the table so that all the glasses shook and said: “If I have the merit of seeing this child, whom I protected with my body, become my spiritual leader, then I say to you that there is a God.”
The definition of a miracle is an event that should not naturally have occurred. For us, this tends to mean the splitting of the sea, the stopping of the sun, the opening of the earth. Yet, by the very same definition, it is a miracle that Israel was born, and endured in the way that it did. It is a miracle that after a generation in which many Jewish children grew up without parents, let alone grandparents, we have experienced the fulfillment of Zachariah’s prophecy that grandparents will watch their grandchildren play in the streets of Jerusalem. It is a miracle that after so many civilizations have disappeared, Jewish children continue to be born. It is a miracle that as anti-Semitism continues to haunt the nations of Europe that persecuted the Jews for so long, religious Judaism flourishes in Israel even as a now secular Europe demographically declines.
More than any other event in the last 70 years, the state that was born in avoidance of any explicit affirmation of Israel’s God now stands as the greatest argument for the existence of that very same God. And that is why many Jews, on the 70th anniversary of Israel’s independence, will recite with renewed fervor prayers in the daily traditional liturgy that 70 years ago had been at least partially fulfilled:
O Rock of Israel,
Arise in defense of Israel,
And redeem, as you have promised,
Judah and Israel.
Our redeemer, the Lord of Hosts is your Name, the Sacred One of Israel
Blessed are you, O Lord, Who redeemed Israel.