Articles

As we enter 2017 it will be useful to examine various projections and assessments on the state of philanthropy in America. These twelve findings have implications for fundraising strategies as well as nonprofit policies, business practices, and educational programs within the Jewish community:

In the aftermath of this surprising and historic election, where can one find American Jews on the political spectrum? As with other constituencies, Jewish political behavior operates across a framework of party loyalties and ideological commitments. A Trump Presidency will result in a fundamentally unique and transformative moment in this nation’s political culture. Not only are we likely to see strikingly different policy options and directions, but the cultural artifacts of politics, namely how this President will operate, will dramatically challenge existing norms of political behavior and action.

As an event in Jewish history, Hanukkah introduces a range of challenging questions and core religious and political insights. There is only minimal reference to this holiday in the Talmud, and there are no citations within the Mishnah. The commentaries actually begin with the question, “What is Hanukkah?” as if to suggest its import had been forgotten or its purpose uncertain. “They celebrated it for eight days with gladness like Sukkot” (II Maccabees 10:6). Could it be that the first Hanukkah was in fact a postponed celebration of Sukkot, as a result of the long drawn out guerrilla warfare being waged by the Maccabees against their enemies?

The election of Donald Trump represents a different moment in American history. What does this election mean for American Jewry? More directly, the political climate in the United States has spawned a new wave of racist, anti-immigrant and anti-Semitic rhetoric.[1] The imprint of social media on the political and cultural environment warrants further consideration. This country has not seen such deep class and racial divisions since the period of the Great Depression. This election campaign has left a level of political discomfort and fear within this nation, and most certainly within our own community.

The November elections would deliver a number of messages to our community, including the framing of a new type of American politics that has been unleashed: Feeling Tones: Tears and Triumph Mark the Jewish Responses to the Results of November 8th: Two distinctive responses would emerge from the Jewish electorate on the morning after: For Hillary’s Jews there would be a mood of despondency and fear, followed by anger and uncertainty. For Donald’s Jewish supporters a triumphal affirmation would follow word of his victory. Two communities moving in opposite directions!

We are living in the aftermath of a 21st-century election that divided this nation by class, ethnicity, geography and culture. The social, political and economic divisions that separate rural and working-class voters from urban, college-educated Americans framed this country’s voting patterns last week, and the results created a political tsunami that profoundly impacted the Jewish community, just as it buffeted other constituencies on the left and within the right.

Days ago I had prepared an article examining Hillary Clinton’s impending victory! Indeed, the polls projected her as the likely winner, just as commentators were outlining her roadmap to the Presidency. None of that would in fact occur. This election has fundamentally shocked mainstream voters. So what happened to generate this historic, unexpected outcome? Probably many factors will be listed as part of a fundamental misreading of the American electorate in 2016.

As the campaign moves to the finish line, with less than a month left, one finds a number of significant new developments emerging among Jewish voters:

Non–Voting Jews: For the first time in contemporary American politics a significant number of American Jews are likely not to cast their ballots for President. Who are these non-voters? Two groups of voters comprise this nonvoting element: Millennials who were “Bernie’s kids” and remain unhappy with their electoral choices; and disaffected Republicans, uncomfortable with their party’s nominee, yet unable or unwilling to support Hilary Clinton.

Our country appears to be at a transformational moment in its history. Civility has left the stage, replaced by a culture of violence and a pattern of social disrespect. Our politics reflects our flawed status as a nation, caught up as we are in a profound battle over how we ought to define this our American story. We will need to reaffirm our sense of national pride, repelling those who seek to tear down the ideals that have defined this society.

What are the questions that the Jewish people will need to be asking and what are the operational realities that must be addressed? Introduced below are a few of these critical concerns for our consideration:

Jews today ask different questions of themselves and of their community. Our grandparents would ask: Is it good for the Jews? and some of us might inquire: Is it good for our society? but many who operate out of a “sovereign self” frame of reference will offer: Is it good for me?