Jewish Identity With And Without Zionism

thenewyorker  | Although the prospect seems scarcely imaginable now, there was a time, not very long ago, when American Jews were free to have no particular thoughts or feelings about Israel. This was true not only of run-of-the-mill Jews but of intellectuals and writers as well. And it wasn’t merely that assimilation—an act at once idealistic, pragmatic, and mortifying—was more pressing to a Philip Roth or a Saul Bellow than one’s relationship, one way or another, to the nascent Jewish state. It’s that Israel, and Zionism, didn’t seem like relevant objects of concern. This is no longer a tenable position. Joshua Cohen’s novel “The Netanyahus: An Account of a Minor and Ultimately Even Negligible Episode in the History of a Very Famous Family,” which won the Pulitzer Prize for fiction in 2022, is a revisionist history that needed little more than a year to lie in wait for its time. The book is premised on a counterfactual: What if the American Jewish intellectuals of the interwar period—that is, between the end of the Second World War and the Six-Day War—had been forced to wrestle with Zionism? And what if their Zionist challenger hadn’t represented the ostensibly liberal, humanist, kibbutznik wing of the movement that was then in ascendance, but the expansionist, chauvinistic, Messianic contingent then in retreat? These aren’t idle questions.

Cohen’s novel is narrated from the present but takes place in 1959, to coincide with the publication of Roth’s “Goodbye, Columbus,” a book with only a single glance over its shoulder at Israel—a reference to the fact that the American Jew, when he thought about Israel at all, then considered it a place that didn’t have enough trees. Very loosely based on a personal anecdote relayed to Cohen (who, I should probably note, is a friend of mine) by the late Harold Bloom, “The Netanyahus” tells the story of an encounter between Ruben Blum, a first-generation scholar of taxation—“I am a Jewish historian, but I am not an historian of the Jews,” he warns, defensively—and Benzion Netanyahu. At the time, Benzion was a largely unknown and quasi-mystical interpreter of the Iberian Inquisition—which, for him, represented the perennial efflorescence of antisemitism as a racialized (and hence ineradicable) phenomenon. Much later, he became known as the (spiritual and, incidentally, actual) father of Bibi, the current Israeli Prime Minister, and as, in Bibi’s retelling, the patriarch of American-Israeli relations. Blum, as the lone Jew on a rural campus that stands in for Cornell, is asked by his Waspy, alcoholic department head to host Benzion for a job talk. Benzion, who believes that the Jewish people can only be safeguarded in perpetuity by Jewish state power, has become persona non grata in Israel in part for the extremity of his views—the territorialist belief, for example, that Jewish sovereignty ought to extend over “Greater Israel.” He has been invited to interview for a joint appointment in the college’s history department and its seminary. The rationale is budgetary, but Benzion, despite his secularism, exploits the irony of the occasion to try out the kind of end-times ethnonationalism that will soon drive Religious Zionism and the settler movement.