‘The single best diaspora experience’: Jewish leaders mark America’s 250th with open letter
As the U.S. approaches its 250th anniversary, American Jewish leaders have signed an open letter expressing gratitude to a nation “unlike so many others through Jewish history [that] did not merely tolerate Jewish life, but made possible its flourishing,” while also highlighting Jewish contributions to the country’s founding.Adam Louis-Klein: The Left-Wing Case Against Anti-Zionism
“From the earliest days of the American experiment, Jews were drawn to the promise of a nation founded not on bloodline, monarchy, or established religion, but on liberty, covenant, and the dignity of the individual,” the letter reads. “Having known the weight of persecution and exclusion, Jews recognized in America’s founding ideals something rare in human history: the possibility of belonging without surrendering our identity.”
The letter continues, “Here, Jewish immigrants arrived with little and built lives of dignity. Here, Jewish communities established synagogues, schools, charities, businesses, and institutions of civic life. Here, Jews rose not because success was guaranteed, but because freedom made striving possible.”
The letter was spearheaded by David Bernstein, CEO of the North American Values Institute, and Phil Darivoff, chairman emeritus of the Weitzman National Museum of American Jewish History in Philadelphia, to increase American Jewish involvement in America 250 celebrations.
“America 250 is an opportunity to express gratitude to America, the country that’s been the single best diaspora experience that Jews have ever had,” Bernstein told Jewish Insider. “American Jews have been an integral part of this country and its story from the very beginning and we want to remind our fellow Americans of that.”
“It’s also an opportunity to ensure that America lives up to its founding ideal,” continued Bernstein. He asserted that America’s core civic values, such as freedom of conscience and the rule of law, “are the best defense against antisemitism,” which reached historic levels in America following Hamas’ Oct. 7, 2023, terrorist attacks in Israel and the ensuing war in Gaza.
“It’s incumbent on the American Jewish community to double down on those values, both because they protect us and because they allow America to live up to its highest potential,” said Bernstein.
The letter also acknowledges America’s shortcomings, noting, “America has not always lived up to its own ideals. Its history is marked by acts and periods of injustice, exclusion and failures that wounded many communities, including at times our own.”
It concludes with a call to action for American Jews.
Anti-Zionism recoded the left’s concern with abuses of state power and the rights of minorities into a hatred of the Jewish state, just as the classical anti-Semitism of the 19th century recoded right-wing concern with the integrity of the nation and foreign influence into a hatred of Jews as a dispersed, stateless minority. But the internationalism that transformed Israel into a beacon of “ultranationalism” and “fascism”—the Soviets reveled in Holocaust inversion and in the depiction of Israelis as Nazis—would itself become a global system of oppression, subjecting one small state to an endless trial of elimination.Jewish Statehood and American Tribal Law
Discussions of whether anti-Zionism is anti-Semitism obscure the fact that anti-Zionism, as it actually exists, remains genocidal in intent, demanding the erasure of a national group that is protected under international law. The Genocide Convention protects all national groups, including those based on shared citizenship. Discrimination against Israelis qua Israelis—and the “Zionists” who appear as their proxies—is a moral wrong.
The left’s internationalism—once the calling card of progress—has hardened into hostility to Israel, across academia, NGOs, mainstream-media outlets, and the United Nations. The constant accusations that circulate across these networks of authority are not normal critiques of a state, but claims that cast Israel as the exemplar of the three great sins of the postwar international order—colonialism, apartheid, and genocide—a “rogue state” said to violate the very fabric of the world.
The progressive case against anti-Zionism recognizes the freedom of Israelis to choose the nature of the society they want to live under. It recognizes that Israel may be becoming more like other Middle Eastern countries—that its increased religiosity in recent years is partially driven by the Mizrahi segment of its population, those who were expelled from other countries in the region. And it seeks to extend to Israel the same allowance that progressives extend to other nations in the region, an acknowledgment that societies can differ from secular Western ideals.
Since the Six-Day War in 1967, which resulted in the emergence of the messianic Gush Emunim movement and the planting of settlements in the West Bank, changes within Israeli society have alienated many American Jews, as well as secular, left-wing Israelis. Religiosity and nationalism have fused, displacing cosmopolitanism. The language of leftist universalism now seems ever more remote from Israel’s reality.
But the left must adhere to its own standards, irrespective of changes within Israel. It needs to acknowledge the harms caused by anti-Zionism—the forced exodus of Mizrahi Jews across the Middle East, the cultural erasure of Jews under the Soviet Union, and the anti-Jewish violence and purging happening in the West today. And it needs to address them.
The brokenness that anti-Zionism sees in the world, as a vast oppressive conspiracy that sustains the existence of Israel—the system that Francesca Albanese, the UN special rapporteur on the occupied Palestinian territories, claimed is “the enemy of humanity”—is a brokenness that anti-Zionism brings into the world. The oppressive system is anti-Zionism itself. It’s a brokenness that, it just so happens, Jewish tradition tasks the Jewish people—and all of humanity—to repair.
The United States pursued a one-state solution to the American-Indian conflict between 1887 and 1934. Treaty promises were ignored. Tribal governments were dismissed. Territorial boundaries were erased. Native peoples were no longer classified as members of foreign nations and instead given allotments of land to build private farms and ranches. Many of their children were placed in federal boarding schools where they were taught to assimilate into the culture of the newly unified nation. Known by historians as the Allotment Era in U.S.-Native American relations, these assimilationist policies were championed in part by idealistic reformers who believed that Indian poverty would be alleviated when native peoples abandoned tribal ways for the universalist principles of American citizenship. Their intention was good; their one-state experiment, a tragedy.
The project of “civilizing” native children in boarding schools became notoriously abusive. Many allotted lands proved unfit for small-scale agriculture while others required costly equipment most families could not afford. Thousands of impoverished Indians were left with no choice but to sell their property or lose it through foreclosure. Tribal landholdings plummeted from nearly 138 million acres in 1887 to 48 million acres by the time the allotment policy was repealed in 1934. It was a loss whose “devastation and trauma to tribal communities…cannot be overstated,” to quote the textbook Mastering Native American Law.
It was into this climate of anti-tribal reform, now largely forgotten, that Theodor Herzl’s The Jewish State first entered the public debate in the United States. Various reform rabbis and Jewish intellectuals, who had absorbed the anti-tribal zeitgeist, opposed Herzl’s “tribal” assumptions. Prominent among them was the distinguished philosopher Morris Raphael Cohen who in 1919 published an influential essay in The New Republic entitled “Zionism: Tribalism or Liberalism?”
Cohen argued that Zionism and Americanism are irreconcilable. “A national Jewish Palestine must necessarily mean a state founded on a peculiar religion, a tribal religion, and a mystic belief in a peculiar soil,” he wrote, “whereas liberal America has traditionally stood for separation of Church and State, the free mixing of races, and the fact that men can change their habitation and language and still advance the process of civilization.” When Cohen reissued the essay in his 1945 book The Faith of a Liberal, he likened Zionism to Nazi Aryanism, declaring that “tribalism is a creed that leads to grief and massacre.”
Against Herzl, Cohen insisted that “the Jewish problem is one that must be settled in each country separately” through assimilation and individual freedom. He maintained that as the world’s nations became ever more liberal, antisemitism would wither away. Though global Jewry’s faith in such promises mostly evaporated after the traumas of the Holocaust and the mass expulsion of Jews from Arab countries, Cohen’s portrayal of Zionism as inherently illiberal and backward nevertheless reverberated down the decades, giving birth in our time to a school of anti-Israel thinkers whom this paper calls anti-tribalists.


















