These remarkable essays by Edward Alexander bring intellectual precision, moral fearlessness and literary elegance to bear on a syndrome that could be called “Jewish suicidalism.” That is almost the right name for it, save that the leaders of this trend – portraits delineated by Alexander – exempt themselves from the condemnations they rain down on their fellows. The motivational patterns that Alexander exposes cannot, as is sometimes claimed, reduce to self-hatred. Rather, shown in vivid detail are the workings of opportunistic self-love.
Alexander is professor of English at the University of Washington. He is the author of books that span literary, cultural and Jewish worlds. In his latest book (Transaction Publishers, 2015), Alexander’s contemporary survey is a wide one, though it does not pretend to exhaustiveness.
In “Michael Lerner: Hillary Clinton’s Jewish Rasputin,” we meet the founder of the magazine Tikkun, “the omnipresent, gentile-appointed voice of the Jewish community,” but meet him at an earlier career stage, back when he incited mob violence and threatened lawsuits to intimidate his opponents.
In “Antisemitism Denial: The Berkeley School,” we meet Judith Butler who urges progressive people to fight antisemitism but thinks it “wildly improbable that somebody examining the divestment petitions signed by herself and her co-conspirators might take them (as hundreds on her own campus already had) as condoning antisemitism.” Alexander compares Butler’s puzzlement to that of Dickens, who did not know what to make of Fagin, the villainous Jew he had created in Oliver Twist. “The reason for Dickens’s puzzlement was that, in an important sense, he did indeed not ‘make’ Fagin, and therefore didn’t know what to make of him. Fagin was ready-made for Dickens by the collective folklore of Christendom, which had for centuries fixed the Jew in the role of Christ-killer, surrogate of Satan, inheritor of Judas, thief, fence, corrupter of the young—to which list of attributes Butler and her friends would now add ‘Zionist imperialist and occupier.’”
The type described in Jews Against Themselves is not new. Drawing on recent research into this phenomenon, by Sander Gilman, Ruth Wisse and others, Alexander traces the genre historically to its medieval prototypes. Throughout the era of triumphalist Christianity, there were Jewish informers – my term not his – who converted to the dominant religion. Innocent themselves, they deflected attacks onto other, also innocent Jews, thereby becoming actually guilty, this time of towering betrayals.
Pope Gregory IX, who ordered the Talmud publicly burned in Paris and Rome, was acting on the seemingly expert, vilifying “explications” of Talmud presented to him in 1239 by Nicholas Donin, a Jewish convert and member of the Dominican Order. A few years later, Pablo Christiani made his coming out as a Christian credible and deadly by orchestrating the celebrated public “disputations” (really show trials) of 1263, in which Nachmanides was forced to defend Judaism against Christiani’s accusations, under intellectually disabling rules of engagement. So also, it may have been another convert, Johannes (Josef) Pffefferkorn, who gave Martin Luther the inspiration and precedent for his destructive campaigns against the Jews of Germany. Luther justified his lootings and burnings in The Jews and Their Lies, which ended up a favorite on Hitler’s bookshelf.