When I was asking a group of underaffiliated Jewish academics what being Jewish meant to them, their responses were varied. What dominated, however, was that “terrible things happen to Jews.” Similarly, at an AJC conference in Los Angeles with network television executives, most commented that the Jewish experience signaled an endless tale of oppression.
The more I reflected on these responses, the more I came to realize that the overarching image of Jewishness in contemporary communal discourse today focuses on Jews as victims. All too often, Jews are cast on television and cinema as objects of prejudice or hatred. Rarely does popculture celebrate the joys of Jewish living.
One need not belabor the accuracy of these portraits. Truth is, Jewish history is quite diverse, encompassing a broad swath of experiences ranging from rejection to virtually complete integration. The American Jewish narrative in particular reflects a Diaspora society that has truly proven open and welcoming of Jewish participation. The language of persecution, no matter how loudly trumpeted in certain Jewish quarters, thankfully does not resonate with the reality of Jewish life in America today.
What, then, would comprise a positive language of Jewish identity? First, Jews are the “People of the Book.” The Jewish road to personal fulfillment traditionally lies through careful study, questioning, and even doubt. In that sense, the intellectual challenges to being a Jew are, in many ways, the most exciting. Why did Jews embrace monotheism while rejecting paganism? What does a covenantal relationship between God and the Jewish people entail? Why does Judaism place heavy demands on Jews to set aside regular periods for Judaic study? Unlike Christianity, which emphasizes the power of faith to attain salvation, Judaism underscores the importance of regular and ongoing questioning and study. To be a Jew means the regular consecration of Jewish time to the study of Jewish texts.
Secondly, being a Jew means sharing fellowship with other Jews. Monastic existence was generally alien to Judaism. Jewish life was lived in relationship to others. Being part of the Jewish community meant sharing Jewish occasions across the Jewish table and fulfilling obligations towards others less fortunate. The ethnic components of peoplehood provide Jewish identity with a social and communal dimension, which is especially meaningful in America, which champions individual growth and self fulfillment. To the American model of individualism, Judaism offered a sharp counter-message, “If I am only for myself, what am I?” Sociologists emphasize the importance of mediating structures between the individual and society. Schools, neighborhood associations, and religious institutions play an enormous role in bridging individual existence with a broad but impersonal universe at large. A strong Jewish community provides the individual with a social framework offering succor and a nurturing environment in times both of need and of joy.
Thirdly, being a Jew means subscribing to an unflagging optimism. To be a Jew meant to challenge the status quo, what theologian Emil Fackenheim termed a “protest culture.” Jews have always been convinced that the world can be improved, and the Jewish response to tragedy was to transcend it through both remembrance and rebuilding. Hasidism in particular stressed that the sole way to worship God was through joy. If God really dwelled in our midst, Hasidim believed, our fundamental outlook should amount to joy in God’s presence. The messianic ideal, for Jews, connoted expectations for a better future. In this context one can appreciate the importance of Jewish humor. To be able to engage in satire, to see the lighter side of things, even to poke fun at oneself, were all profoundly Jewish experiences and statements that the world is to be celebrated, enjoyed, even laughed at.
Lastly, Judaism articulates a particular balance between particular and universalist imperatives. The Jews comprise a “Chosen People” bearing a distinct message. Yet that message is often universalist in nature, for all of humanity is created in the image of God. That balance between the universal and particular is frequently difficult if not precarious to preserve. Yet the beauty of American Judaism in particular, is that we live in two civilizations. Our challenge is to preserve both rather than permit one to absorb the other.
Doubtless many will quarrel with one or another component in this description. Some find the doctrine of chosenness to be offensive. Others will identify alternative elements in creative Jewish living – the importance of Jewish rituals in family life, the return of the Jews to sovereignty and statehood, Jewish music, folklore and dance – all strike wonderfully positive notes for leading a creative Jewish life.
Our challenge in mapping out an agenda of Jewish identity today is to inspire people to lead a Jewish life, based on formulations that are sufficiently exciting, and sufficiently inspiring to make Jewish life worth living. To be sure, in so doing we run the risk of giving offense, of diminishing consensus, of saying things that are meaningful to some yet divisive to others. However, if we are serious in the pursuit of Jewish continuity, that is a risk well worth taking.
The richness of Jewish experience provides multiple models of a Jewish life that are worth preserving. What is important is that all Jews should be challenged as to how Jewish life does speak to them existentially and personally. By answering these questions, we can change our language of a Jewish identity from “terrible things happen to Jews” to a language of Jewish celebrations, aspirations, and joys.
Steven Bayme serves as National Director, Contemporary Jewish Life Department, for the American Jewish Committee.
Professor Bayme makes an excellent argument, a genuinely positive contribution to American Judaism.
Hurrah!
Professor Bayme is on target and offers a brilliant formulation. The “Lachrymose Theory” of Jewish history should be passe. Pogroms are on the wane.
Yet, if the single greatest influence on the young are their immediate forbears, at least two generations were uninspired. A prominent Reform leader observed that the greatest danger facing America’s Jews is being loved to death.
People are free to make choices. The majority of Jews are jolted when forced to confront ethnic differences. If not for casinos, how long would Native Americans maintain their distinctive identity in a commercial culture?
Patterning is a traditional means by which Judaism is taught. Without passionate role models, how will this joy reach levels of contagion? Americans are aging. Current influences on the youngest generation, are they working? Our numbers are diminishing.
As Federations reallocate scarce resources and plan for the future, the elderly in our society have the opportunity once again to become even more positive role models. Time honored methods of cultural transmission will succeed if positive Jewish values resonate intergenerationally.
“To be a Jew means the regular consecration of Jewish time to the study of Jewish texts.”… and then bringing the lessons of these text into our daily lives.
I challange myself to carry the “message” of our great teachers into today, in my business dealings, in my social interaction with family, with friends, with my Temple.
One aspect that always has been central to Jewish identity is that the Jew believes in God; who else chose the Chosen People? Yet this is no longer true of many people who are nonetheless Jewish and active in their Jewish communities. A couple I’ve known well for 40 years have — for the last 20 of those years — been active in the creation and functioning of the organization Humanistic Jews.(The husband was once a rabbi.) For them, being Jewish is cultural and ethical. They celebrate all the holidays, and go through all the rituals but simply excise the word “Yahweh”. They are passionate in their support of Israel, and also work to help Jews under repressive governments. Another family we are very close to belong to the congregation, observe all rituals and customs, have lived in Israel and served in the IDF, and are very passionate in many Jewish causes and charities. But the wife told me that she personally does not believe in a God, that to her being Jewish is a matter of peoplehood primarily, and a culture of ethics, family, tradition. Their college-age daughters are growing up in a Jewish context, speak Hebrew at home, and show no symptoms of losing their Jewish identities. (He is an IDF officer on loan to the USAir Force, and they plan on returning to their home in Carmiel at some point.)Oh — the wife is also very tough, has an unfailing sense of humor in the most dismal situations, and is full of zest for every cultural and intellectual experience available, philosophical in disappointment. How is that not purely Jewish?
Whether I agree with their personal beliefs or not (I’m optimistic, emotionally-believing but technically agnostic!), it seems to me that there should be room in the Jewish house for people like my friends, as well as for the many Jewish authors, doctors, artists, scientists and others who are Jewish but not religious. To understand what you mean by “our numbers are diminishing” I’d have to know which people are counted and who is not counted, where the lines, if any, are drawn, or if the surveys count anyone who is simply a “self-identified” Jew. The internist I’ve seen for 30 years observes all ritual and tradition, as does his family, but when discussing our beliefs one day he said he “emotionally” believes but “not rationally, it’s not something one can prove intellectually”. Would he be counted as a Jew in these enumerations?
I’d be very interested in what AJC members think. Perhaps it’s a matter of polarization: given the number of people who want to push creationism and magical non-realism, maybe the rest are going overboard by plumping for materialist science period and no God at all. The idea of an irrational world run by irrational people with staggeringly powerful weapons may be enough to shove way too many rationalists too far in the other direction.
As to the discussion of the Jewish image as victim, I’ve long felt that to be a problem because it makes us vulnerable in the eyes of our enemies. I’d feel safer if many people were less fond of Ann Frank and more respectful of, say, our old warrior Ariel Sharon. Our numbers aren’t that high to begin with, and there’s no reason to encourage those who believe it would be easy to erase us. On the other hand, part of the appeal of today’s anti-Semites in the Middle East, Europe and elsewhere is their willingness to perpetuate and/or buy the perception of, e.g., Palestinians as underdogs and Israelis as persecutors. There must be some reason the Brits have academic journals excluding Israeli academics, with even their journalism union NUJ callng for boycotts of Israeli goods. Maybe the current mess in Lebanon and Gaza will clarify people’s thinking, maybe not.
All this aside, the joyfulness among the Jewish communities — at least mine — is palpable and can be a strong force influencing our young. The world is growing more and more frightening, and whatever resilience, creativity and courage we can show* our children binds them closer to the source. (*Tevye’s “one day it’s raisins and honeycake, next day the bellyache, drink ‘l’chaim’ to life” may be the best way to go, making sure we infuse terrifying reality with the very Jewish capacity for terrifying resilience, abetted by a sense of humor.)
Shalom, Jean
How palpable is our joy when so few respond?