Kindle Notes & Highlights
by
Gol Kalev
Read between
January 9 - January 20, 2022
Judaism 3.0 is a recognition that the organizing principle of Judaism has shifted from its religious element (Rabbinic Judaism) to its national element (Zionism). This shift is occurring without any compromise to the religious aspect of Judaism, and indeed only strengthens it. As this book shows, Zionism is increasingly becoming the relevant conduit through which Jews relate to their Judaism and the prism by which the outside world perceives the Jews.
The transformation to Judaism 3.0 is not a call to action. It is a diagnosis of the contemporary state of Judaism.
starting in the 19th century, and mostly during the 20th century, there has been a steep decline of Jewish religious observance (from arguably close to 100% to less than 10% today). At the same time, the outer walls that confined Judaism have crumbled. As a result, Judaism has been losing its organizing principle.
Yet, just as the Jewish religious connector has faded, the Jewish national connector has been dramatically augmented:
The transformation of Judaism did not occur upon the establishment of the State of Israel. It takes time for transformations of such magnitude to materialize, and there were insurmountable hurdles that prevented it from occurring. Those included Zionism’s exaggerated association with secularism, Israel’s economic and survival hardships, the fierce objection to Zionism by ultra-Orthodox Jews, American Jews’ fear of dual loyalty accusations, and overemphasis on the practical aspects of Zionism – immigration to Israel. As shown in this book, the various hurdles are now removed and the path is
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a Jewish revival in Israel. Regardless of one’s observance level, Israelis breathe Judaism as they step on the streets.
In a sense, Israeli seculars are rebelling against the rebels. While the country’s founders revolted against the previous generation’s religiosity, today’s generations of Israelis are revolting against the founders who robbed them of Jewish religious experiences and went too far in stripping Judaism from Zionism.
there is also a gradual shift of power and cultural ethos from Tel Aviv to Jerusalem.
Developments in American Jewry, where 80% of Diaspora Jews reside, make it clear that through positive and negative, Zionism has become the most relevant (or for some, the least irrelevant) aspect of Judaism.
The core of the American Jewish community is on a path of evaporation. It is reflected in the relatively low engagement with Judaism, and it is a byproduct of the century-old attempt to denationalize the Jewish nation-religion in America.
The fading of old glues that held American Jewry together serve as an impetus for the transformation to Judaism 3.0. A new conduit is needed for Jews to connect to their Judaism. As shown in this book, it is increasingly evident that Zionism is becoming that conduit – both through positive and negative connections.
over the years, those American Jews Americanized, assimilated, got out of the Jewish ghetto – physically and metaphorically. A denationalization of the Jewish nation-religion occurred, reducing American Judaism to the “Jewish Church.” This was revolutionary. Judaism has been a closed nation-religion since its inception.
America was the first widespread attempt at Jewish denationalization. This attempt has failed. The Jewish nation-religion in America went through a concurrent process of denationalization, reducing itself to the Jewish religion, and massive secularization, eroding its religious connector. By the late 20th century, most American Jews connected to their Judaism through temporary replacement glues: the memory of the Holocaust and nostalgia to the Eastern European past. By the third decade of the 21st century, these temporary connectors have all but faded, as the immigrant generation and Holocaust
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There is a reduction of Jewish influence and perceived power along with dispersion of American Jewish wealth.
Attempts to connect Jews to Judaism through Tikun Olam (repairing the world) have failed since this is not particular to Judaism.
The secular American Jew today connects to his Judaism primarily through the strong past, because his present association with Judaism is weak. Indeed, for most, Judaism is about tradition, not about vibrancy.
For a small percentage of American Jews, Judaism remains an integral part of life – these are the Orthodox Jews as well as those non-Orthodox who are involved in Jewish causes, such as active involvement in the local synagogue or a Jewish organization. Indeed, these groups are not on the same trajectory of evaporation that the majority of American Jews are, but, as discussed in the book, these are estimated collectively to be well below 20% of American Jews. When analyzing American Jews, there is a tendency to focus on this minority group within American Jewry.
The life of the secular American Jew is culturally similar to that of the American non-Jew. This is manifested in his circle of friends, social networks, activities and culture. He is not a Jew who happens to live in America as much as an American who happens to be Jewish.
Jewish evaporation is a natural progression after a century of Jewish life in America. It is an evaporation track similar to that experienced by other immigrant groups who came to America around the same time, such as the Irish and the Italians. Like them, American Judaism is gradually turning into a pan-American brand, available for consumption by all Americans. This is just like the American-Irish culture, it is now a brand consumed by all Americans.
The majority of Jews, however, do not want to evaporate. The preponderance of American Jews want American Judaism to prevail. To do that, American Jews suddenly need Zionism. American Jews need Israel. A transformation to Judaism 3.0 is the alternative to evaporation of American Jewry and it is already happening. There is a cultural Israelization of the American-Jewish experience. Israeli culture, cuisine, music, innovations, and vibrancy are replacing bagel and lox, gefilte fish, Holocaust and Yiddish. Wonder Woman is replacing Yentl and Gal Gadot is replacing Barbara Streisand. This is
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At the same time that Zionism is providing the American Jew with appealing connection points to Judaism, it is also turning into the most relevant Jewish American experience from the negative side. Criticism of Israel by a significant portion of American Jewry is also a form of connection to one’s Judaism through Zionism.
Moreover, for many of those Jews, criticism of Israel is the primary Jewish-related activity they engage in.
Zionism has become the primary arena in which Jews meet their Judaism,
The shift from Aliya-Zionism, which is unfeasible for most American Jews, to Cloud-Zionism – where one can access Zionism easily, in a non-committal way and through his own choices – allows the American Jew to feel greater inclusion in Zionism and to more strongly connect to Judaism through Israel.
The renewed ability and necessity to connect through Israel comes hand-in-hand with changes in the composition of the American-Jewish community itself.
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Most importantly, there are more Israeli Americans in America,
an even bigger impetus to the Jewish transformation lies in the flagship feature of American Judaism: Intermarriage.
under Judaism 3.0, the non-Jewish spouse is more likely to seek engagement with Judaism and feel included than under legacy Judaism 2.0. This, in turn, will help keep the children and the next generations in the Jewish tent.
since the organizing principle of Judaism is the Jewish nation, the intermarried family is not excluded.
Non-Orthodox Jewish couples, having Judaism low in their hierarchy of identities, typically do not pass on sufficiently sustainable Jewish connectors to their children.
On the other hand, a child of an intermarried couple who goes on a Birthright trip and engages with Israel – through positive or negative aspects – is much more likely to stay Jewish than that of an intra-married couple who does not go on such trips and is agnostic about Israel.
Zionism enables American Jews not only to cling to Judaism, but indeed to strengthen their Jewish identity. It is the American Jew’s ticket to the return to Judaism.
America is a deeply religious country, but American Jews are not. In fact, they are perceived to be flag-carriers of secularism in America and at the forefront of efforts to make America feel less religious.
Zionism allows the American Jew not only to have a relevant conduit to his Judaism but also to be associated with a religious society (Israel), even though he himself is not.
Once Jews stop defining themselves as a religious minority that does not practice religion (Judaism 2.0), and instead redefine themselves more naturally through their ethnological national affiliation, Zionism (Judaism 3.0), they will be in greater unison with the predominant American ethos.
Moreover, from its beginning, America was about the renewal of the ancient promise: The establishment of the new Jerusalem, the return to the new Zion, rejection of the oppressive dogmas of the European past, as well as the return to God and freedom of worship. From the onset, Americanism was a form of abstract Zionism. When tangible Jewish Zionism began to take shape, it was synergistic with the American version of Zionism.
In addition, Israel is the most visible Jewish issue for Americans.
While Israel serves as a relatable point-of-contact to Judaism, secular American Judaism (Judaism 2.0) is turning to be less and less relevant. This includes Judaism 2.0’s association with American liberalism.
Conservatives have growing disdain for liberals, especially as the dialogue and discourse becomes more polarized. This while liberals have been shifting away from what some would perceive as “Jewish liberalism” towards one that outright rejects the previous version of liberalism (Progressives/Black Lives Matter/Occupy movement/Alt-Left).
In some regards, many Americans, in particular in the heartland and in the South, have a similar attitude towards Judaism that Israelis have: Both have developed a lack of fondness on some level to the “Diaspora Jew” (Judaism 2.0). While at the same time, both groups have an absolute admiration for the “Israeli Jew” – the one who fulfills the dream, who returned to his long-forsaken home, who unlike the “Diaspora Jew” is strong, daring, assertive, direct and bold (Judaism 3.0).
most Americans view Judaism through the prism of the Jewish nation – through Judaism 3.0! But this is not just an American reality, it is a global reality as well.
the nature of European opposition to Judaism was also a function of evolving European realities: In the Middle Ages, when Europe was religious, the opposition to Judaism was manifested in seemingly religious persecution. In the 19th century, when Europe became increasingly secular, it was manifested in ethnological hatred. This hatred was given a new name towards the end of the 19th century: anti-Semitism. This historical pattern continues today.
Europe has funneled its entire opposition to Judaism through its relationship with Zionism and, by extension, the State of Israel.
there is no longer the fierce institutionalized objection to Jews nor to the Jewish religion (Judaism 2.0).
Yet at the same time, there is rising and fierce European objection to Zionism (Judaism 3.0), including state-sponsored opposition.
In other words, Europe has settled its account with Judaism 2.0 and now has a new feud with Judaism 3.0. In doing so, it is helping define Judaism from the outside.
Israel-bashing is the current evolution of centuries-old European Jew-hatred.
It is much stronger, well financed, and integral to contemporary European culture and global society than previous iterations of Jew-hatred.
Israel-bashing is not just limited to Europe, but it incubates there and then spreads to Europe’s sphere-of-influence.
