The Oldest Hatred

To the Editor:

It was with great interest that I read Hillel Halkins review of Bari Weisss How to Fight Anti-Semitism (Sept. 29). Halkin writes with characteristic clarity, force and knowledge, and I concur with his judgment that her book is a brave one in the current political and cultural climate. Her stance as a proud Jew and lover of Israel is one that I, like Halkin, applaud.

However, I find his disappointment and critique of Weisss identification with the liberal values that dominate the contemporary American Jewish community rather narrowly construed historically. The alliance between Jews in the modern Western world and political liberalism predates the 19th century and German reform and unquestionably has its origins in the writings of Baruch Spinoza and Moses Mendelssohn that called for separation between religion and state during the 17th and 18th centuries. These stances were part and parcel of Enlightenment thought and allowed for a neutral or at least semineutral public sphere to emerge that permitted the political emancipation of the Jews. Virtually all modern religious and secular Jews applauded this development. It was a stance that was born both out of one reading of a multivalent Jewish tradition that championed such values and of a self-interested Jewish judgment that such liberal values were in the best interests of the Jewish community. Many if not most American Jews including Weiss and myself still believe this to be the case.

Indeed, in championing a liberal reading of Jewish tradition, Weiss and other American Jews are allowing values of the larger culture to inform their reading of the tradition no less than Jews have for thousands of years. As the historian Gerson D. Cohen pointed out in his memorable 1966 commencement address, The Blessing of Assimilation in Jewish History, Jews throughout history have assimilated teachings from the surrounding world to inform their own understanding of an ever-evolving Judaism.

This was true when the Bible employed the political lexicon of the ancient Near East to describe the relationship between a sovereign and his subjects and transformed the Akkadian word biritu (clasp or fetter) into the Hebrew term berit (covenant) to describe the relationship between God and the Jewish people, or when the medieval philosopher Moses Maimonides internalized and applied the teachings of Aristotle to explicate the nature of Judaism to his contemporaries. I fail to see why modern Jews like Weiss should not possess the same right as their ancestors to interpret Jewish tradition through the wisdom and insights provided by a surrounding culture.

Halkin may not agree. Nevertheless, I do not see why Weiss has any need to apologize for her advocacy of a liberal stance or why such a stance is any less legitimate than a neoconservative reading of Jewish tradition.

David Ellenson New York

The writer is chancellor emeritus and former president of Hebrew Union College and professor emeritus of Near Eastern and Judaic studies at Brandeis University.

To the Editor:

In his review of Bari Weisss book, Hillel Halkin tries to deride the position of those who are liberal and pro-Israel as a seemingly contradictory notion in this day and age a position not unlike that of President Trump, who recently accused Jews who are Democrats of being disloyal. The question is not whether democracy is compatible with the stance of liberal Jewish Americans who are pro-Israel but whether social justice, which is the foundation of the Jewish religion, is compatible with being a Republican.

Diane Burstein Jamaica, Queens

To the Editor:

Has Judaism been influenced by the American milieu? Yes, of course. But Judaism has likewise been influenced by every diaspora Jews have lived in. Throughout its long history Judaism has evolved as it interpreted and reinterpreted its foundational sacred writings in light of the times and communities in which Jews have lived.

In his attempt to strip love and compassion from its rightful place in the Jewish tradition, Hillel Halkin seems to have forgotten about the teachings of the biblical prophets.

The lines from Isaiah, read in every synagogue on Yom Kippur, to let the oppressed go free share your bread with the hungry and take the wretched poor into your home, sound an awful lot like American liberalism to me.

Barry W. Holtz New York

The writer is Theodore and Florence Baumritter professor of Jewish education at the Jewish Theological Seminary in New York.

To the Editor:

Hillel Halkin asserts that the tradition of Judaism does not support democracy or gay rights. Apparently these were created by the deplorable Greeks and picked up by the Reform Jews.

Halkin, like Bari Weiss, is entitled to his interpretation of his religion. The problem arises when anyone asserts their right to rule a nation-state according to their religious interpretation. That is why the United States began with separation of church and state. There should be no Jewish state, no Christian state, no Muslim state, no Hindu state and not even an officially atheist state. If such a view leads to a rejection of Zionism, then so be it. Democratic anti-Zionism is not anti-Semitic.

Wayne Price Bronx

To the Editor:

The headline (The Oldest Hatred) on Hillel Halkins review of Bari Weisss book got it dead wrong.

The oldest hatred is of women. Period.

Caroline Gaudy Salt Lake City

See the original post:

Can American Jews Be Both Liberal and Pro-Israel? - The New York Times