Rethinking American Jewish Liberalism: Reflections on a Movement

In the aftermath of this election, America’s Jewish liberals are facing a major political test.  Indeed, can such a constituency operate beyond this moment in light of an array of challenging factors that may limit its ability to have an impact on the shifting character of this nation’s politics?

Elsewhere, I laid out the various limitations that would seem to minimize the return of a Jewish liberal agenda in this transformative political environment. The sharpening ideological divisions, the changing demographic character of American Jewry, and the weakening base of consensus that had previously given definition to Jewish liberalism appears to be coming to an end.

Further, in this election, we identified a growing sector of American Jews who moved away from their traditional liberal base, whether in response to contemporary anti-Semitism or out of concern for how Israel is being politically marginalized in some circles.

On Reflection:

“Jewish Liberalism” embraced a distinctive generation of Jews. American Reform, Conservative and secular Jews who comprised the post-war Baby Boomer generation framed a particular brand of Jewish liberal thought and action.

The political framework that defined this particular liberal orientation was tied to prophetic Jewish values and beliefs, framed around a post-war economic view of opportunity and success, and the imprint of the immigrant experience. For Jewish liberals the Torah is seen as a living political document.

Various voices lent their intellectual contributions and emotional presence to this movement.  Among them Professor Leonard Fein:

“He embodied the dialectic of both universalism and particularism that Judaism requires…”.

Fein saw contemporary Judaism wrapped around nostalgia, arguing that Jewish history had come to an end. In his critique, Dr. Fein would call upon American Jewry to be proactive on the one hand on behalf of a just and secure Israel, and on the other, being engaged in this nation with such concerns as hunger and literacy, both causes that he championed.

For Fein and others, the issues of economic justice, sexual equality, immigration reform, and environmental concerns would be part of the social advocacy enterprise that attracted Jews.  This framework had already been put into place when the Reform Movement adopted the Pittsburgh Platform in 1885:

“We recognize in Judaism a progressive religion…we deem it our duty…to solve, on the basis of justice and righteousness, the problems presented by the contrasts and evils of the present organization of society.”

Indeed, over the decades the Reform Movement, through its Religious Action Center, would reinforce and give definition to this agenda.

Commenting on the vigorous and continuous presence of this strain of Jewish political liberalism, commentators offered the following analysis, “…the liberal inclination of the Jews has plainly survived the decline of liberal rhetoric.”

Jewish involvement with an array of civic organizations, including the ACLU, People for the American Way, and Common Cause would further sustain one’s Jewish liberal inclinations.

This movement has not only influenced and shaped political ideas but has had a profound impact on governmental policy.  Writing about the RAC and the American Jewish liberal tradition, Rabbi David Saperstein and Al Vorspan, the architects of the Reform Movement’s work in this area, reflect on these contributions:

The Civil Rights Act of 1964 and the Voting Rights Act of 1965 were both drafted in the conference room of the RAC’s building in Washington, D.C., under the aegis of the Leadership Conference on Civil Rights (which for decades was housed in the Center). 

The Jewish Community continued as avid supporters of over a score of the most far-reaching civil rights laws in the nation’s history, addressing persistent discrimination in voting, housing, and employment, against women, racial minorities, and persons with disabilities.

What is essential to consider, this has been a generational phenomenon that now may be coming to an end.  Already in a 2012 study we would identify a projected shifting among voters. 50% of Jews over 65 identified as “Strong Democrats”, with similar numbers for Jews 35-64. However, among younger voters, ages 18-34, this figure drops by one-third, with the other two-thirds distributed among “Weak Democrats” (22%), Independents (17%), and Republicans (5%).

No doubt, the 2024 election offers us further data, underscoring these changes.  While we have conflicting exit polling results, there is significant evidence that in high density Jewish areas, President Trump did significantly better than he performed in either 2016 or 2020.

None of this is to suggest the “end” of Jewish liberalism, rather this represents a moment where we are seeing some distinctive demographic and policy changes both in terms of numbers and with reference to the issues that may redefine the future characteristics and composition of this ideological political movement within American Judaism. As I have argued,

“Uncertain about how best to assert their interests, American Jewish liberals will need to regroup, identifying a new set of core issues, causes and candidates that they can embrace.”

Just as voter behaviors shift, we are witnessing profound challenges and changes to the Democratic Party, prompting some of this recalibration in connection with Jewish political behavior.  Moving forward, how Jews will respond and in what ways will the Democratic Party itself seek to reframe its political image and message, remains uncertain.

One might expect Jewish liberal leaders to embrace a campaign designed to “return” Democrats to its traditional pro-Israel framework, rethink the array of liberal policy issues by identifying those concerns that may weigh most heavily for voters as a whole.

This will be a transformational moment for American Jewish liberals, as they rethink both how best to organize and to operate at a time of significant political disruption and profound change.  Committed to a core set of values and dedicated to the alignment of the Jewish prophetic tradition with political activism, their voices will need to remain a critical cornerstone of American politics.