By Steven Windmueller, Ph.D.
There are two “Americas!” Indeed, there most likely are many “Americas” based on how Americans see themselves in relationship to one another and this nation. The 2016 election defined the radical geo-political divide among Clinton and Trump voters. The New York Times would graphically describe this electoral fissure pitting urban enclaves against rural communities/small towns; the former earmarking Clinton’s turf, while the latter depicted “Trump Country.” This scenario denoted that college-educated Americans are in a contest with high-school graduates; middle class professionals waging a battle with working class citizens.
Is there a similar divide that defines Jewish American voters? Most certainly, but the categories and breakdowns would appear to be quite different.
Indeed, there are pockets of “Red State Jews” scattered across small towns situated in the mid-West and South. But there are “Jewish Republicans” in urban areas that in fact make up the most significant base of Jewish Republicanism in this country. With Jewish voters, “the divide” is less geographical and more ideological.
| Jewish Republicans | Jewish Democrats |
|---|---|
| Composition: Russians, Persians, Israelis, Orthodox Jews, and a selected group of entrepreneurs along with disillusioned Jewish Democrats comprise the Republican Jewish base. | Composition: Middle class Jewish baby boomers, generation X’ers, and millennial voters comprise much of the Democratic Jewish base. |
| Issues: Maintaining our national security, fighting terrorism and anti-Semitism, and protecting Israel. | Issues: America must be seen as a global partner in advancing human rights, fighting terrorism, and promoting peace. |
| Expectations: Jewish Republicans are hopeful that the new President will fulfill his campaign commitments to Israel, countering Iran, defeating ISIS and pursue his other agenda items designed to restore America’s position as a “winner.” | Expectations: While discouraged with the outcomes of the 2016 election, Jewish Democrats are seeking to join with others in resisting efforts to change core policies that would, in their opinion, alter this nation’s focus on promoting a just society. |
| Financial Support: Jewish Republicans are supporting political candidates and causes that they believe re-enforce the social, economic and political values. | Financial Support: Progressive causes and candidates that are committed to advancing social progress and political equality and access; committed to preserving the rights of women and the LGBTQ community. |
| Israel Factor: Israel’s security is paramount to all other considerations. Israel is a strategic ally of the U.S. and must be supported. | Israel Factor: A two state solution is an essential ingredient for peace; Israel must be seen as a democratic and Jewish state. |
| Orientation: The world is a dangerous place and for Jews and the Jewish State. Having a proven friend in the White House is an essential formula in fighting anti-Semitism. | Orientation: A vital, just society is dependent on the political and social inclusion of all Americans. Jewish Americans need to push back against efforts to marginalize minorities and women. |
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The important point here is that whatever one side believes or supports, it is quite apparent that the other simply does not view these propositions in the same manner. In today’s partisan climate, each side has dismissed the political orientation of the other, at times even questioning its intent.
Just as President Obama was praised by one segment of America’s Jews, currently President Trump is being embraced by another. As a result of these competing perspectives, there are few points of connection between these two distinctive viewpoints.
The political divide speaks to a larger set of questions that Jews need to consider. Six of these core issues are introduced here:
1. Does the liberal Jewish mainstream share any common political ground with its more politically conservative co-religionists? How might we find ways to open such conversations?
2. The political divide around Israel is a central element in the battle over the Jewish future. As American Jews what should be our relationship with the Jewish State? Two different perspectives are driving this debate.
3. American Jewish political conservatives are embracing closer ties between the current administration and Israel’s political establishment, as they seek to advance Israel’s security . Liberal Jews are seeking to push back against the expansion of settlements, promoting a Palestinian-Jewish dialogue, and advancing a human rights agenda as a way to ensure Israel’s long-term security. What, if any, are the common threads here for a shared discussion?
4. Who is permitted to critique Israel? The political right would argue that the prerogative of criticism belongs only to the citizens of the Jewish State; its counterpart, the Jewish progressive community, has argued that Jews across the world are partners in the task of building and defending the State of Israel and as such ought to be able to participate in a conversation concerning the nature and character of the Jewish political enterprise.
5. How do we negotiate the Jewish religious divide? One of the core issues to this division is centered on Jerusalem and the question of the “Kotel.” Will Jews find a way to negotiate shared accommodations in response to their different religious inclinations?
6. Finally, what does it mean to be “Jewish” in a 21st century environment where the scourge of anti-Semitism, racism and ethnic hatred has re-emerged? In light of this uptake in political anti-Semitism, will Jews find common ground in order to unite in this battle? We are reminded that the enemies of the Jewish people do not distinguish between the Jewish left and its counterpoint, the Jewish right.
Little today binds America’s Jews together. Can we even be defined at this point as a community? “Community” implies a set of shared values and common goals. But is there anything that aligns these divergent factions? The underlying question is whether such deeply entrenched political divisions create a problem for our community to achieve its long-term interests?
Friendships have ended over political disagreements, and organizations have been pressured to “take positions” as these battle lines intensify and sharpen. As I have written elsewhere, “Civility and consensus have given way to name-calling and political separation.”
Is this the first time in Jewish history where our community seems fractured? No! In fact, the pathways of Jewish history would suggest that Jews have been constantly in contention with one another. Some have argued that this has been an asset, as contentious debate and controversy has stimulated creative responses, great literature and thoughtful commentaries, as well as significant Jewish heroes and leaders. Others have viewed these divisions with grave concern, judging our historic infighting as being destructive over the centuries to our people’s wellbeing.
Rabbi Jonathan Sacks gives special attention to this corrosive issue, when he writes:
“Recent history – the Holocaust, and the sense of involvement that most Jewish throughout the world feel in the fate of Israel – has convinced us that the Jewish destiny is indivisible. We are implicated in the fate of one another. That is the substantive content of our current sense of unity. But it is a unity imposed, as it were, from outside. Neither anti-Semitism nor anti-Zionism, we believe, makes distinctions between Jews. Hence our collective vigilance, activity, and concern. But from within, in terms of its own self-understanding, the Jewish people evinces no answering solidarity. External crisis unites Jews; internal belief divides.”
As this author has noted elsewhere: “Jews have worked across party lines and with those with whom we may have political disagreements in the past in order to achieve what is best for this nation, and we will do so again.” Let the conversation commence!
Steven Windmueller Ph.D., on behalf of the Wind Group, Consulting for the Jewish Future.
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It is pretty simple: There are Jews who understand just how precarious the Free World’s future is and there are who don’t.
This is a fabulous, clear piece that finally asks intellectually honest, fair questions.
Dr. Windmueller’s piece is well-written and articulates the different viewpoints between these two groups. Where the analogy to Clinton-Trump and a divided US breaks down is in the fact that the split in the Jewish community is 75%-25%. A huge majority fit into one category which deserves discussion as well.
Mitch, while I agree with the 75/25, I suspect that percentage doesn’t hold relative to large donors whispering – sometimes loudly – into the ears of various organization’s CEOs.
The majority of American Jews and their leadership acted aggressively during WWII to keep European Jews out of America even if the price meant certain death. This divide has resurfaced over the issue of Israel. The same American Jews today have no problem acting aggressively to force Israel to commit suicide. Those European Jews back then had no friends and no way to protect themselves and so they went up in smoke. Israel on the other hand does have friends and can protect itself. This time around, the story might end quite differently with the American Jews paying the price for their lack of loyalty, kindness, empathy and brotherhood. Most Israelis could care less today about those 75% of American Jews and I see nothing that is going to change those feelings.
Most Israelis could care less about 100% of American Jews, family members aside.
Shalom Dr. Steve,
You asked:”Does the liberal Jewish mainstream share any common political ground with its more politically conservative co-religionists? How might we find ways to open such conversations?”
Co-religionists?? The two groups do not share a religion. One’s is political liberalism, the other’s is not. That political liberalism has been elevated to the status of a religion (filling the void left in the absence of a meaningful, contemporary North American Non Orthodox Judaism aka NANOJ) is where the true divide resides. You continued later:
“Liberal Jews are seeking to push back against the expansion of settlements, promoting a Palestinian-Jewish dialogue, and advancing a human rights agenda…”
The linkage between settlement expansion with the rest of the points is faulty.
Settlement expansion ceased for ten months a while back and Palestinian negotiators still refused to come to the table. The remainder of the quote within the context of Israel’s security needs is indeed worthy of discussion. You asked later:
“Finally, what does it mean to be “Jewish” in a 21st century environment where the scourge of anti-Semitism, racism and ethnic hatred has re-emerged? In light of this uptake in political anti-Semitism, will Jews find common ground in order to unite in this battle? We are reminded that the enemies of the Jewish people do not distinguish between the Jewish left and its counterpoint, the Jewish right.”
Bingo!! Kudos! Kol hakavod!! Indeed, what does it mean to be Jewish in the 21rst century? Anti anti-Semitism has united Jews in the past, but how slavish it is that others and not we, determine what it means to be Jewish. You continued:
“Little today binds America’s Jews together. Can we even be defined at this point as a community?”
No! And the answer has been no for quite a while. There is no meaningful, non trivial sense of the word “community” that is appropriate. And when you couple this with the question in the previous quote above, “…what does it mean to be ‘Jewish’ in a 21st century….” one finds that the term “Jewish community” is empty. Like the emperor, it has no clothes. How about using “a population of Jews in s specific locale” instead? Awkward but far more accurate. You continued:
“The underlying question is whether such deeply entrenched political divisions create a problem for our community to achieve its long-term interests?”
What community Dr. Steve?
Biv’racha,
Jordan
My question is which of the columns in Dr. Windmueller’s chart accurately reflects Jewish values? He asks “… what does it mean to be ‘Jewish’ in a 21st century environment where the scourge of anti-Semitism, racism and ethnic hatred has re-emerged?” I think it means the same as it did in the 20th century, or the 19th, or 6th century – being a good human being is the prime directive. https://www.facebook.com/synagoguesmatter/posts/1253030071477362
Shalom Dr. Steve,
You wrote:
“Friendships have ended over political disagreements, and organizations have been pressured to ‘take positions’ as these battle lines intensify and sharpen. As I have written elsewhere, ‘Civility and consensus have given way to name-calling and political separation.'”
Below is a link to some post election analysis of this sad phenomenon. After a few paragraphs, be sure to click on link that enables you to continue reading the remainder of the article from it’s original source, “Jewish Journal” which had no direct link.
Biv’racha,
Jordan
http://www.particlenews.com/n/05Gb7KeI&f=email
Shalom Rabbi Aaron,
“Being a good human being” is a Universal value. There is nothing distinctively Jewish about it. In fact, other than kashrut and Shabbat, there really aren’t any Jewish values that aren’t actually Universal values. Calling a value by its Hebrew name, e.g., tikkun ‘olam doesn’t necessarily confer Jewish status on that value.
Dr Steve’s question, “…what does it mean to be “Jewish” in a 21st century environment…” remains unanswered.
Biv’racha,
Jordan
Thank you ejewishphilanthropy for this important piece – all too often we are not talking to each other!
AZM is the American affiliate of the World Zionist Organization and is the umbrella organization representing a wide range of Zionist organizations with diverse range of political and religious ideology.
On March 5-6 we are holding our AZM Biennial Assembly in NYC, come join us – it is a great opportunity to listen and be heard!
Jordan I would disagree – there are distinct Jewish ethical and moral values. Whether they’re universal or not is arguable. By definition morality is a religious concept and there are things that are acceptable in the secular world that are not acceptable in Judaism. The Talmud is full of this stuff – summary version Pirke Avot. Take a look!
Note to the Jewish ideological and theological right: You won the election and you lost the Jews.
The Jews you lost stood proudly on the mall as Jews and protested with HIAS in the rain on Sunday.
And what made us Jews? Our connections to our languages, our culture and our texts. Our belief in each other and the memory of our immigrant grandparent’s words and touch, and what they found in the American dream.
So deal with it.
Shalom Bob,
You wrote: “Note to the Jewish ideological and theological right: You won the election and you lost the Jews.”
The Jews that were lost are those who see life through an overarching lens of political liberalism. Those that were listed in Dr. Steve’s chart above as Jewish Republicans were not lost. You continued:
“And what made us Jews? Our connections to our languages, our culture and our texts.”
Your connection to “our languages, our culture and our texts,” defines what makes you a Jew, The Pew Survey of nearly 3 1/2 years ago would suggest that
our texts and our languages are for the most part unimportant to most North American Jews. You continued:
“Our belief in each other and the memory of our immigrant grandparent’s words and touch, and what they found in the American dream.”
There is nothing specifically Jewish here as this would likely be the feeling of the descendants of any immigrant group that has come to America. Dr Steve’s question, “…what does it mean to be “Jewish” in a 21st century environment…” remains unanswered. You continued:
“So deal with it.”
Deal with what Bob?
Biv’racha,
Jordan
Shalom Rabbi/Dr. Aaron,
Thanks for engaging. You wrote: “…there are distinct Jewish ethical and moral values. Whether they’re universal or not is arguable.”
Agreed and other than kashrut, Shabbat and sha’atnez, I’d argue on the side of universal. You continued:
“By definition morality is a religious concept..”
Religious would include other religious traditions as well as Judaism. And, secular ethical humanists as well as sociobiologists would/could argue the validity of your statement just above. You continued:
“and there are things that are acceptable in the secular world that are not acceptable in Judaism.”
Would you please give me an example (other than Shabbat, kashrut and sha’atnez)? You continued:
“The Talmud is full of this stuff – summary version Pirke Avot.”
I agree that the Talmud and its “on one foot” version Pirkei Avot, are indeed full
of the ethical teachings of our Sages. This doesn’t change my perspective that
that body of wisdom is mostly universal, albeit from a uniquely Jewish perspective. You continued:
“Take a look!”
I have more than taken a look and continue to do so daily. Thanks again for engaging.
Biv’racha,
Jordan
This well written and compelling article denotes the creation of safe and deeper dialogue among Jewish people of all political viewpoints in an effort to increase community engagement without compromising intellect and depth of knowledge.