The historical record has something definitive to say about the next big item on the anti-Israel agenda: a "right of…
Since the birth of the Jewish state in 1948, there have been two Arab-Israeli conflicts. The first one was, and is, military in nature. Played out on the battlefield, it has had more than its share of heroes, villains, martyrs, and victims. The second, less bloody but no less incendiary, has been the battle over the historical culpability for the 1948 war and the accompanying dispersion of large numbers of Palestinian Arabs.
The Israeli “narrative” of this episode sees the Palestinian tragedy as primarily self-inflicted, a direct result of the vehement Palestinian/Arab rejection of the United Nations resolution of November 29, 1947 calling for the establishment of two states in Palestine, and the violent attempt by the Arab nations of the region to abort the Jewish state at birth. By contrast, Palestinians view themselves as the hapless victims of a Zionist grand design to dispossess them from their patrimony.
For much of the last half-century, this second battle lay in the background as Israel struggled for survival and the Arab world continued to nourish and from time to time act upon its hope for the Jewish state’s extinction by military means. But the focus of confrontation has now shifted. As the possibility looms of some political resolution to the century-long conflict between Israel and the Palestinians, the latter have adamantly insisted on reintroducing into debate the events surrounding the 1948 war and the birth of Israel. In the words of the prominent Palestinian politician Hanan Ashrawi:
They [the Israelis] cannot wipe the slate clean and say: “Now we will deal with history in another way. The political process is a new process and must not be taken back”. . . . What we need is, first of all, a genuine recognition, an admission of guilt and culpability by Israel; the real authentic narrative of the Palestinians has to come out, to be acknowledged, to be recognized.
Ashrawi is not invoking history for history’s sake. Hers is a clear and far-reaching political agenda: first, to rewrite the history of the 1948 war in a manner that stains Israel politically and morally; then, to force Israel to measure up to its “original sin”—the allegedly forcible dispossession of native Palestinians—both by permitting the return of refugees to parts of the territory that is now Israel and by compensating them monetarily for their sufferings.
For the first time since 1948, this objective seems to be within reach. Fatigued by decades of fighting, and yearning for normalcy, most Israelis, while still nominally opposed to the return of Palestinian refugees, have effectively conceded defeat in the factual battle over their past. Not only have substantial elements of the Palestinian narrative—championed within Israel itself by a group of revisionist “new historians”—become the received wisdom in the country’s academic and intellectual circles, but this same view of the past has also made inroads into public consciousness. A number of new high-school textbooks, introduced last year into the Israeli curriculum, repudiate many well-documented and long-established facts about the 1948 war in favor of standard Arab/Palestinian claims, including the charge that substantial numbers of Palestinians were expelled during the war and that Israel bears sole responsibility for their ongoing status as refugees.
“Only ten years ago, much of this was taboo,” the Israeli author of one of the new ninth-grade textbooks boasted to the New York Times. “Now we can deal with this the way Americans deal with the Indians and black enslavement.” That is precisely how the Palestinians plan to deal with it as well: i.e., through Israel’s acknowledgment of guilt and the implementation of the Palestinian “right of return.”
The city of Haifa, on Israel’s northwest coast, has come to epitomize this demand for “rectification” (to use Ashrawi’s term). It is not difficult to understand why. In 1948, Haifa’s Arab population was second in size only to that of Jaffa. No less significantly, Haifa then constituted the main socioeconomic and administrative center in northern Palestine for both Arabs and Jews. It was one of the primary ports of the eastern Mediterranean, the hub of Palestine’s railway system, the site of the country’s oil refinery, and a formidable industrial center.
When hostilities between Arabs and Jews broke out in 1947, there were 62,500 Arabs in Haifa; by May 1948, all but a few were gone, accounting for fully a tenth of the total Palestinian dispersion. Little wonder, then, that Haifa has acquired a mythical place in Palestinian collective memory, on a par with Jaffa’s and greater than Jerusalem’s. As the prominent Palestinian author and political activist, Fawaz Turki, himself a native of Haifa, has put it,
You [Israelis] owe me. And you owe me big. You robbed me of my city and my property. You owe me reparations (which I know that you, or your children, will one day have to pay, and under duress if need be) for all the pain and unspeakable suffering you have put me, my family, and my fellow exiles through.
But what exactly happened in Haifa? Was there “an act of expulsion,” as the Palestinians and Israeli “new historians” have argued? Or was the older Israeli contention correct—namely, that the Arabs who fled the city in 1947-48 did so of their own volition, and/or at the behest of their leaders? During the past decade, as it happens, Israeli and Western state archives have declassified millions of records, including invaluable contemporary Arab and Palestinian documents, relating to the 1948 war and the creation of the Palestinian refugee problem. These make it possible to establish the truth about what happened in Haifa—and by extension, elsewhere in Palestine.
As the British Mandate in Palestine neared its end in 1947-48, the city of Haifa became engulfed in intermittent violence that pitted Arab fighters, recruited locally as well as from neighboring Arab countries, against the Jewish underground organization known as the Hagana. The hostilities would reach their peak on April 21-22, 1948, when the British suddenly decided to evacuate most of the town and each of the two parties moved in quickly to try to fill the vacuum and assert control. But the first thing the documents show is that Arab flight from Haifa began well before the outbreak of these hostilities, and even before the UN’s November 29, 1947 partition resolution.
On October 23, over a month earlier, a British intelligence brief was already noting that “leading Arab personalities are acting on the assumption that disturbances are near at hand, and have already evacuated their families to neighboring Arab countries.” By November 21, as the General Assembly was getting ready to vote, not just “leading Arab personalities” but “many Arabs of Haifa” were reported to be removing their families. And as the violent Arab reaction to the UN resolution built up, eradicating any hope of its peaceful enforcement, this stream of refugees turned into a flood.
Thus it was that, by mid-December 1947, some 15,000-20,000 people, almost a third of the city’s Arab population, had fled, creating severe adversity for those remaining. Economic and commercial activity ground to a halt as the wealthier classes converted their assets to gold or U.S. dollars and transferred them abroad. Merchants and industrialists moved their businesses to Egypt, Syria, or Lebanon, causing both unemployment and shortages in basic necessities. Entire areas were emptied of their residents.
These difficulties were exacerbated by deep cleavages within the Arab community itself. The town’s Christian Arabs, erecting clear boundaries between themselves and Muslims, refused to feed the Syrian, Lebanese, and Iraqi recruits arriving to wrest the city from the Jews, asserted their determination not to attack Jewish forces unless attacked first, and established a special guard to protect themselves from Muslim violence. Added to this was a growing lawlessness, including pandemic looting of deserted properties.
At the time, the official leadership of Haifa Arabs was a fifteen-member body called the National Committee. Although the Committee strove to curb the mass flight, urging Haifa’s Arabs to stay put and castigating those who fled—occasionally, these warnings were backed by the torching of escapees’ belongings—its remonstrations proved of no avail.
To be sure, the Committee itself hardly constituted a model of commitment or self-sacrifice. For one thing, scarcely a meeting was attended by all members. For another, affluent though they were, Committee members, while taking care to reimburse themselves for the smallest expense, rarely contributed financially to the national struggle. Transcripts of the Committee’s meetings do not exactly convey a grasp of the severity of the situation: they tend to be taken up instead with trivialities, from the placement of an office partition to the payment to a certain individual of £1.29 in travel expenses.
Even when the Committee did try to deal with the cycle of violence in which the town was embroiled, its efforts were repeatedly undermined by the sheer number of armed groups operating in defiance of its authority, by infighting between its own pragmatists and militants, and by the total lack of coordination, if not outright hostility, between the Committee and its parent body, the Arab Higher Committee (AHC). The latter, the effective government of all the Arabs in Palestine, was headed by the former Mufti of Jerusalem, Hajj Amin al-Husseini, now resident in Cairo. Giving his own fighters free rein in Haifa, the Mufti turned a deaf ear to the Committee’s requests and recommendations. Not even the dispatch of an emergency delegation to Cairo in late January, warning that, if terrorist activity did not cease, the result would be the eventual disappearance of the entire Haifa community, had any effect.
Against this background, the National Committee apparently gave up the hope of stemming further flight. Shortly after the return of the delegation from Cairo, a proposal was passed urging improvements in the condition of Palestinian refugees in the states where they now found themselves, and requesting help in settling them there. This was momentous indeed: the official leadership of the second largest Arab community in Mandate Palestine was not only condoning mass flight but suggesting that Arab refugee status be, however temporarily, institutionalized.
As the months passed and Britain’s departure from Palestine neared, such views gained further currency. Even the Mufti, who had warned that “the flight of . . . families abroad will weaken the morale of our noble, struggling nation,” was not averse to the evacuation of the nonfighting populace. In March 1948, the AHC evidently ordered the removal of women and children from Haifa; a special committee was established in Syria and Lebanon to oversee the operation, and preparations began in earnest with the chartering of a ship from an Egyptian company.
By early April 1948, according to Rashid Hajj Ibrahim, the head of the National Committee, the city’s Arab populace had dwindled to some 35,000-40,000. (Ibrahim himself, a man who had been active in Haifa’s public life for decades, left for Cairo shortly thereafter, never to return.) By the time the final battle for the city was joined a few weeks later, the number had fallen still further, and only about half the town’s original community remained.
Not for long: disheartened by the desertion of their local military leaders, and petrified by wildly exaggerated accounts of a Zionist atrocity at the village of Deir Yassin near Jerusalem, the remnant now took to the road. In the early morning of April 22, as Hagana forces battled their way to the downtown market area, thousands streamed into the port, still held by the British army. Within hours, many of these had fled by trains and buses, while the rest awaited evacuation by sea.
What was left of the local Arab leadership now asked the British military to stop the fighting. When this failed, a delegation requested a meeting with the British commander, Major-General Hugh Stockwell, “with a view to obtaining a truce with the Jews.” Having learned from Stockwell the Hagana’s terms for such a truce, the delegates then left to consult with their peers, in particular asking the Syrian consul in Haifa to inform his government and the Arab League. In no time, the British ambassador in Damascus, P.M. Broadmead, was summoned to a meeting with Shukri al-Quwaitly, the president of Syria.
Reminding the president that neither of them was familiar with the real situation on the ground, Broadmead begged al-Quwaitly “to urge moderation and to take no action which would bring this local Haifa issue on to a wider plane.” To this, al-Quwaitly responded that he “was very nervous concerning public opinion,” yet refrained from any threat of military intervention. Thus, no instructions from Damascus seem to have reached the Haifa truce delegation by four in the afternoon, when it met its Jewish counterpart at city hall.
There, after an impassioned plea for peace and reconciliation by the town’s jewish mayor, Shabtai Levy, the assembled delegates went through the truce terms point by point, modifying a number of them to meet Arab objections. Then the Arabs requested a 24-hour recess “to give them the opportunity to contact their brothers in the Arab states.” Although this was deemed unacceptable, a briefer break was approved and the meeting adjourned at 5:20.
When the Arabs returned that evening at 7:15, they had a surprise in store: as Stockwell would later put it in his official report, they stated “that they were not in a position to sign the truce, as they had no control over the Arab military elements in the town and that, in all sincerity, they could not fulfill the terms of the truce, even if they were to sign.” They then offered, “as an alternative, that the Arab population wished to evacuate Haifa and that they would be grateful for military assistance.”
This came as a bombshell. With tears in his eyes, the elderly Levy pleaded with the Arabs, most of whom were his personal acquaintances, to reconsider, saying that they were committing “a cruel crime against their own people.” Yaacov Salomon, a prominent Haifa lawyer and the Hagana’s chief liaison officer in the city, followed suit, assuring the Arab delegates that he “had the instructions of the commander of the zone . . . that if they stayed on they would enjoy equality and peace, and that we, the Jews, were interested in their staying on and the maintenance of harmonious relations.” Even the stoic Stockwell was shaken. “You have made a foolish decision,” he thundered at the Arabs. “Think it over, as you’ll regret it afterward. You must accept the conditions of the Jews. They are fair enough. Don’t permit life to be destroyed senselessly. After all, it was you who began the fighting, and the Jews have won.”
But the Arabs were unmoved. The next morning, they met with Stockwell and his advisers to discuss the practicalities of the evacuation. Of the 30,000-plus Arabs still in Haifa, only a handful, they said, wished to stay. Perhaps the British could provide 80 trucks a day, and in the meantime ensure an orderly supply of foodstuffs in the city and its environs? At this, a senior British officer at the meeting erupted: “If you sign your truce you would automatically get all your food worries over. You are merely starving your own people.” “We will not sign,” the Arabs retorted. “All is already lost, and it does not matter if everyone is killed so long as we do not sign the document.”
Within a matter of days, only about 3,000 of Haifa’s Arab residents remained in the city.
What had produced the seemingly instantaneous sea change from explicit interest in a truce to its rejection only a few hours later? In an address to the UN Security Council on April 23, Jammal Husseini of the AHC contended that the Arabs in Haifa had been “presented with humiliating conditions and preferred to abandon all their possessions and leave.” But this was not so: not only had the Arab leadership in Haifa and elsewhere been apprised of the Hagana’s terms several hours before the meeting on April 22, but, as we have seen, the Arab delegates to the meeting had proceeded to negotiate on the basis of those terms and had succeeded in modifying several key elements.
Later writers have spoken of “a Jewish propaganda blitz” aimed at frightening the Arabs into fleeing. Yet the only evidence offered for this “blitz” is a single sentence from a book by the Jewish writer Arthur Koestler, who was not even in Palestine at the time of the battle for Haifa but (in his own words) “pieced together the improbable story of the conquest by the Jews of this key harbor” about a week after his arrival on June 4—that is, nearly two months after the event. As against this isolated second-hand account, there is an overwhelming body of evidence from contemporary Arab, Jewish, British, and American sources to prove that, far from seeking to drive the Arabs out of Haifa, the Jewish authorities went to considerable lengths to convince them to stay.
This effort was hardly confined to Levy’s and Salomon’s impassioned pleas at city hall. The Hagana’s truce terms stipulated that Arabs were expected to “carry on their work as equal and free citizens of Haifa.” In its Arabic-language broadcasts and communications, the Hagana consistently articulated the same message. On April 22, at the height of the fighting, it distributed a circular noting its ongoing campaign to clear the town of all “criminal foreign bands” so as to allow the restoration of “peace and security and good neighborly relations among all of the town’s inhabitants.” The following day, a Hagana broadcast asserted that “the Jews did and do still believe that it is in the real interests of Haifa for its citizens to go on with their work and to ensure that normal conditions are restored to the city.”
On April 24, a Hagana radio broadcast declared: “Arabs, we do not wish to harm you. Like you, we only want to live in peace. . . . If the Jews and [the] Arabs cooperate, no power in the world will ever attack our country or ignore our rights.” Two days later, informing its Arab listeners that “Haifa has returned to normal,” the Hagana reported that “between 15,000 and 20,000 Arabs had expressed their willingness to remain in the city,” that “Arab employees had been appointed to key posts,” and that Arabs had been given “part of the corn, flour, and rice intended for the Jews in Haifa.” And on April 27, the Hagana distributed a leaflet urging the fleeing Arab populace to return home: “Peace and order reign supreme across the town and every resident can return to his free life and resume his regular work in peace and security.”
That these were not hollow words was evidenced by, inter alia, the special dispensation given to Jewish bakers by the Haifa rabbinate to bake bread during the Passover holiday for distribution among the Arabs, and by the April 23 decision of the joint Jewish-Arab Committee for the Restoration of Life to Normalcy to dispatch two of its members to inform women, children, and the elderly that they could return home. In a May 6 fact-finding report to the Jewish Agency executive (the effective government of Jewish Palestine), Golda Meir told her colleagues that while “we will not go to Acre or Nazareth to return the Arabs [to Haifa] . . . our behavior should be such that if it were to encourage them to return—they would be welcome; we should not mistreat the Arabs so as to deter them from returning.”
The sincerity of the Jewish position is attested as well by reports from the U.S. consulate in Haifa. Thus, on April 25, after the fighting was over, Vice Consul Aubrey Lippincott cabled Washington that the “Jews hope poverty will cause laborers [to] return [to] Haifa as many are already doing despite Arab attempts [to] persuade them [to] keep out.” On April 29, according to Lippincott, even Farid Saad of the National Committee was saying that Jewish leaders had “organized a large propaganda campaign to persuade [the] Arabs to return.” Similarly, the British district superintendent of police reported on April 26 that “every effort is being made by the Jews to persuade the Arab populace to stay and carry on with their normal lives, to get their shops and businesses open, and to be assured that their lives and interests will be safe.” Several more reports in the same vein were sent by British authorities in Palestine to their superiors in London.
Meanwhile, however, as the Jews were attempting to keep the Arabs in Haifa, an ad-hoc body, the Arab Emergency Committee, was doing its best to get them out. Scaremongering was a major weapon in its arsenal. Some Arab residents received written threats that, unless they left town, they would be branded as traitors deserving of death. Others were told they could expect no mercy from the Jews. Sheikh Abd al-Rahman Murad of the National Committee, who had headed the truce negotiating team, proved particularly effective at this latter tactic: on April 23, he warned a large group of escapees from the neighborhood of Wadi Nisnas, who were about to return to their homes, that if they did so they would all be killed, as the Jews spared not even women and children. On the other hand, he continued, the Arab Legion had 200 trucks ready to transfer the Haifa refugees to a safe haven, where they would be given free accommodation, clothes, and food.
The importance of these actions cannot be overstated. The Emergency Committee was not a random collection of self-appointed vigilantes, as some Palestinian apologists would later argue. Rather, it was the successor to the Haifa National Committee and involved two National Committee members: Farid Saad and Sheikh Murad. In other words, the evacuation of the Haifa Arab community was ordered, and executed, by the Arab Higher Committee’s official local representatives. The only question is whether those representatives did what they did on their own, or under specific instructions from above.
As I indicated earlier, the Haifa leaders had been extremely reluctant to accept or reject the Hagana’s truce terms on their own recognizance: hence the initial appeal to their peers, and hence the request for a 24-hour recess to seek the advice of the Arab states. When this was not granted, and the Committee had to make do with the brief respite granted to it, its delegates proceeded to telephone the AHC office in Beirut for instructions. They were then told explicitly not to sign, but rather to evacuate. Astonished, the Haifa delegates protested, but were assured that “it is only a matter of days” before Arab retaliatory action would commence, and “since there will be a lot of casualties following our intended action, . . . you [would] be held responsible for the casualties among the Arab population left in the town.”
This entire conversation was secretly recorded by the Hagana, and its substance was passed on to some of the Jewish negotiators at city hall. In retrospect, it helps explain a defiant comment made at the meeting by the Arab delegates after they announced the intended evacuation—namely, that “they had lost [the] first round but . . . there were more to come.” From Yaacov Salomon, one of the Jewish negotiators, we also learn of certain other emotions experienced by his Arab interlocutors:
The Arab delegation arrived at the evening meeting under British escort, but when the meeting broke up they asked me to give them a lift and to take them home. I took them in my car.
On the way back they told me that they had instructions not to sign the truce and that they could not sign the truce on any terms, as this would mean certain death at the hands of their own people, particularly the Muslim leaders, guided by the Mufti. . . . While therefore they would remain in town, as they thought that would be best in their own interests, they had to advise the Arabs to leave.
In any case, what the Hagana had learned by covert means became public knowledge within days. Already on April 25, the American consulate in Haifa was reporting that the “local Mufti-dominated Arab leaders urge all Arabs [to] leave [the] city and large numbers [are] going.” Three days later it pointed a clear finger: “Reportedly Arab Higher Committee ordering all Arabs [to] leave.” Writing on the same day to the colonial secretary in London, Sir Alan Cunningham, the British high commissioner for Palestine, was equally forthright: “British authorities in Haifa have formed the impression that total evacuation is being urged on the Haifa Arabs from higher Arab quarters and that the townsfolk themselves are against it.” Finally, a British intelligence report summing up the events of the week judged that, had it not been for the incitement and scaremongering of the Haifa Arab leadership, most Arab residents might well have stayed.
Without a past there can be no future. Today, as the saga of Israel’s birth is being turned upside down, with aggressors portrayed as hapless victims and victims as aggressors, it can be only a matter of time before the Jewish state is presented with the bill for its alleged crimes against the Palestinian refugees. Indeed, this past May, as part of the commemoration of the 52nd anniversary of the 1948 war (in Palestinian parlance, al-Nakba, the catastrophe), Yasir Arafat’s Palestinian Authority attempted to link any final-status settlement with Israel to the return of refugees to their homes in Haifa and Jaffa. Organized tours brought scores of Palestinians to locations in Israel abandoned in 1948, and the Arab-language Jerusalem newspaper al-Quds bemoaned “the uprooting of the Palestinian people in one of the worst crimes of modern history.”
But were they uprooted, and if so by whom? In Haifa, one of the largest and most dramatic locales of the Palestinian exodus, not only had half the Arab community fled the city before the final battle was joined, but another 5,000-15,000 apparently left voluntarily during the fighting while the rest, some 15,000-25,000 souls, were ordered or bullied into leaving against their wishes, almost certainly on the instructions of the Arab Higher Committee. The crime was exclusively of Arab making. There was no Jewish grand design to force this departure, nor was there a psychological “blitz.” To the contrary, both the Haifa Jewish leadership and the Hagana went to great lengths to convince the Arabs to stay.
These efforts, indeed, reflected the wider Jewish attitude in Palestine. All deliberations of the Jewish leadership regarding the transition to statehood were based on the assumption that, in the Jewish state that would arise with the termination of the British Mandate, Palestine’s Arabs would remain as equal citizens.
And just there, no doubt, lay the reason why the Arab leadership preferred the evacuation of Haifa’s Arabs to any truce with the Hagana. For according to the UN partition resolution, Haifa was to be one of the foremost towns of the new Jewish state; hence, any agreement by its Arab community to live under Jewish rule would have amounted to acquiescence in Jewish statehood in a part of Palestine. This, to both the Palestinian leadership and the Arab world at large, was anathema.
Shortly after the fall of Haifa to the Hagana, Abd al-Rahman Azzam, the secretary-general of the Arab League, declared: “The Zionists are seizing the opportunity to establish a Zionist state against the will of the Arabs. The Arab peoples have accepted the challenge and soon they will close their account with them.” At the time, the cost of this fiery determination by the Arab peoples to “close their account” with the Zionists included the driving of tens of thousands of their hapless fellow-Arabs from their homes. This simple, incontrovertible fact has never been acknowledged in the Arab world. Instead, and in moral collusion with many of today’s war-weary Israelis, responsibility for the 1948 Arab aggression and its tragic consequences has been placed squarely on the shoulders of the Zionists themselves.
And so the account lies open. Today, mutatis mutandis, Hanan Ashrawi, Fawaz Turki, and a host of others are keeping faith with the spirit of Abd al-Rahman Azzam. It only remains to be seen whether the descendants of the Jews who in 1948 pleaded with Haifa’s Arabs to stay will keep faith with the truth, and act on it.
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Were the Palestinians Expelled?
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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.