There is at least one thing about which my critics and I can agree: The very many responses — published in the Jewish Journal and elsewhere (The Forward, Huffington Post and various blogs) — to my Dec. 4 column titled “The Torah and the Transgendered” are an excellent measure of the moral and intellectual state of the American-Jewish left.
My critics and I recognize that all these rabbis, including the head of the Reform rabbinate, all these Jewish professors and all the Jewish laypeople who attacked me and my column represent the American-Jewish left, and are therefore a fine indicator of the moral and intellectual state of the American-Jewish left.
Let’s see what that state is.
Before doing so, however, one important caveat. Although many may call themselves liberals, I am discussing the left, not traditional liberals. It is vital to recall that there was a very long period when “liberal” and “left” were not only not synonymous, they were frequently at odds with each other. For example, liberals were fiercely anti-communist, and the left wasn’t (it was anti-anti-communist). Similarly, the left regarded America — as it does today — as essentially a racist, sexist, xenophobic and imperialistic country, while liberals thought America, though not perfect, was and is the greatest country ever created.
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Here then are some of the characteristics of the American-Jewish left that stand out from the responses:
First, the low intellectual state.
Jews and the left generally pride themselves in valuing the life of the mind. But the left (with, of course, some individual exceptions) is actually anti-intellectual. The proof is the contemporary university where ideology has replaced intellectual inquiry. As Pulitzer Prize-winning columnist Bret Stephens (a secular Jew with a graduate degree from the London School of Economics) succinctly put it recently in his Wall Street Journal column, “American academia is, by and large, idiotic.”
Why? Because leftists, not traditional liberals, have taken over the universities.
There are few intellectual arguments in the scores of responses to my column. The vast majority of the rhetoric is about how bigoted a person I am.
In fact, nearly all the responses actually betrayed an unwillingness (or perhaps even an inability) to dialogue intellectually. When not condemning me as an individual, they discussed accepting transgender individuals in Jewish life — which I happen to support, believe it or not. But my column had nothing to do with accepting transgender individuals either as people or as Jews. It was about the blurring of male-female distinction in society, and how much the Torah (and later Judaism) values distinctions, including the male-female distinction.
This blurring of the male-female distinction has me very worried about the future because I do not believe that the abolition of “he” and “she,” as more and more universities now recommend, is a healthy thing. I do not believe that it is good that boys are elected high school homecoming queens — because queens are female and kings are male; or that anatomical males should be naked in high school girls’ locker rooms. I do not believe it is healthy for children when parents raise them with no gender, leaving it to the children to determine their gender as they grow up. And I do not believe that the widespread progressive dismissal of the need for both a father and a mother — given how little the sexes differ, who needs a parent of each sex? — is good for society.
This societal denial of the significance of male and female, this blurring of genders, and Judaism’s opposition to such blurring was the subject of my column. Yet that subject was either missed or ignored by virtually every responder, who wrote as if in preprogrammed mode, “bigot,” “non-inclusive,” “intolerant,” “transphobic,” “hateful” and, one after another, described the Torah as saying essentially anything a person (on the left) wants it to say.
Which brings us to characteristic No. 2:
Instead of intellectual discourse, what we have is the dismissal of the decency of the left’s opponents. If you oppose the left, you are rarely debated. Instead you are dismissed as sexist, intolerant, xenophobic, homophobic, transphobic, Islamophobic, racist, bigoted and spewing hatred. And that’s only a partial list. Instead of debating us, the left morally dismisses us as unworthy of debate.
For example, Rabbi Sharon Brous wrote that “Prager is a self-appointed community provocateur — a role he seems to enjoy.”
The idea that I deeply and sincerely care about people (including the transgendered), about Jews and Judaism, about children and about their future is one that Rabbi Brous cannot entertain. Because then my ideas would have to be responded to, whereas if I am just “a self-appointed community provocateur,” I don’t merit a reasoned response to a reasonable column.
FYI to Rabbi Brous: I was a leader in the fight to save Soviet Jewry, and I wrote, with Rabbi Joseph Telushkin, one of the most widely read English-language introductions to Judaism ever published, before you were born. I have lectured to more Jews than almost any living Jew. I have brought innumerable Jews to Judaism, and innumerable non-Jews to an appreciation of Jews. And you demean these 40 years of service to Jews as those of “a self-appointed community provocateur.”
By dismissing opponents’ decency, those on the left feel no need to confront our arguments. At the end of my second column responding to my critics, I invited any or all of the responders to a public dialogue organized by the Jewish Journal with proceeds divided among the charities of our choice. No one thus far has accepted the invitation. The reason is that the left lives in an intellectual bubble, and therefore isn’t used to being intellectually challenged.
Third, and finally, there is a willingness to make up falsehoods in the service of progressive ideals. Thus, the head of the Reform rabbinate (the Central Conference of American Rabbis) wrote, “Sadly the Jewish Journal has a long history of publishing Prager’s vitriol and personal attacks on hard-working and devoted rabbis.”
That is, as I wrote in my response column, a lie. There is no such history, let alone long history. My call for her to back up her charge or retract it has thus far been met with silence.
And yet another rabbi wrote:
“The first thing we learn about ourselves in Bereshit/Genesis is that we are created in the image of God and that zachar u’nikeva bara otam (male and female God created it (the human).”
To make her point, this rabbi simply decided to mistranslate one of the two words she cited from the Torah. Bara otam means “created them,” not “created it.”
I have devoted all this time and effort to this subject for many reasons. One is, as I wrote above, my fears for the next generation.
Another is that pre-adolescent children are now encouraged to adopt a transgender identity when in most cases, gender dysphoria is only a passing phase.
As sex researcher Debra W. Soh wrote recently in The Wall Street Journal:
“Research has shown that most gender dysphoric children outgrow their dysphoria, and do so by adolescence: Most will grow up to be happy, gay adults, and some, like myself, to be happy, straight adults.
“Waiting until a child has reached cognitive maturity before making these sorts of decisions would make the most sense. But this is an unpopular stance, and scientists and clinicians who support it are vilified, not because science — which should be our guiding beacon — disproves it, but because it has been deemed insensitive and at odds with the current ideology.”
And my other reason for all this writing is to provide Jewish historians of the future a picture of the moral and intellectual state of progressive Judaism in the early 21st century — in the progressives’ own words.
Dennis Prager’s nationally syndicated radio talk show is heard in Los Angeles on KRLA (AM 870) 9 a.m. to noon. His latest project is the Internet-based Prager University (prageru.com).