Cohen: Jews as Far as Possible

Roger Cohen’s NYT column “Jews as Far as Possible” is still holding the #1 most-emailed status… I wonder why. He begins his column thus:

LONDON — I should not be writing this column on Yom Kippur, in a break from shul, on an empty stomach, but there we are. Let’s put it down to another inflection in the many inflections of being Jew-ish.

Jews are a practical people. They deal with this world not the next. They are an argumentative people. They know that truth may be a matter of disputation, or may be arrived at only through disputation. They tend to accept that being Jewish, one may have to be Jew-ish at times, fall a little short, be a little approximate.

Wait, isn’t saying “Jews are X” tantamount to stereotyping?

Why is it that when a Gentile argues that “Jews are X” he is immediately accused of anti-Semitism, but when a Tribe member says the same thing, it’s kosher?

The crux of Cohen’s column is about the Jewish penchant for embracing immigration of all kinds into whatever country one is currently inhabiting:

I had arrived in London from the Greek island of Lesbos, where thousands of refugees who have fled the Syrian war are entering Europe every day on inflatable rafts. “Refugees Welcome,” said a banner at the entrance to the synagogue — scarcely the general view of Britain or its government. Jews, part of what Stefan Zweig called “the ever-recurring — since Egypt — community of expulsion,” cannot in good conscience turn their backs on the expelled.

In different renderings, throughout the day, a cornerstone of Jewish ethics was expressed: “You shall love the stranger as yourself, for you were strangers in the land of Egypt.” Recall what it is to be driven out of your land with no land to go to.

Normally, and quite often, this ‘ethical prerogative’ is conveniently excluded from applying to Israel. However, Cohen is the other type of Jew, one whose pathological altruism gene follows through to even the demographic destruction of Israel:

Jews came up with the idea of a faceless God with whom they had a covenant, and that covenant — binding over thousands of years of uprooted wandering — was in essence a covenant of ethics. For a long time it was a covenant of the powerless. It would be a terrible outcome if it proved irreconcilable with the exercise of power, now that the long-awaited return to Jerusalem has occurred, and a strong and vibrant modern Israel exists whose founding charter of 1948 says the state will be based on “freedom, justice and peace as envisaged by the prophets of Israel.”

Those prophets’ word was present in the synagogue. Zealotry is not the answer to zealotry. Being a practical people who have learned through the ultimate trial that without power survival itself is at risk cannot mean Jewish acquiescence to the injustice of dominion over another displaced people, the Palestinians. The teachings of the “community of expulsion” demand ever-renewed commitment to inclusion, even when it seems hopeless. Justice and peace are incompatible with the status quo in the Holy Land.

Perhaps such ideas are Jew-ish, the delusions of which “real Jews” in their absolutist certainties have rid themselves. But I will take the “as far as possible” of the Jewish philosopher over the all-or-nothing conviction of the Messianic Jewish settler.

Cohen argues that his fellow Jews should be as Jewish ‘as possible’.

Where is the line that ‘as possible’ draws? At what point would Cohen and his ilk say ‘enough’?

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