A New Moment in Time: Judaism in the Pandemic Age

Sep 1

Sep 1 A New Moment in Time: Judaism in the Pandemic Age

When analyzing the novel coronavirus’ impact on the Jewish world, is it possible that this represents a “Yavneh moment”? We are reminded that in the first century, in the aftermath of the destruction of the Second Temple, Yohanan ben Zakkai, along with his disciples, was permitted by the Romans to relocate to Yavneh where he would be instrumental in reframing Judaism for a new moment in time. [1]

In the aftermath of this pandemic experience, I anticipate that our Jewish communal and religious institutions will be encountering a fundamental restart. It is important to note that some of the economic and structural patterns that we identified during the 2008 recession are in play during this current global health crisis.[2] Further, the financial and operational trends that we observed in the aftermath of the economic tsunami of 12 years ago are being accelerated at this point in time.

We can anticipate some significant structural and financial disruptions that will ultimately reshape the Jewish communal order. Part of the significant changes we will be observing are being driven by the new demographic realities we have identified within the Jewish world, namely: the rapidly changing composition of our community, the “greying” of American Jewry, and the rise of the religious “Nones.”[3] As we have been observing within the general society, American Jews will be adopting some striking new cultural practices and behavioral patterns, as we adjust to the changing realities of a post-COVID era.[4]

The take-aways from this moment include these 10 defining Jewish elements:

The Rise of Communalism: This pandemic is shifting Jewish individualistic behaviors and preferences to a heightened awareness of Jewish communalism, as we document the adoption of collaborative cultural models. Among the features associated with this focus on institutional collaboration has been the emergence of community-wide programming, the presence of joint congregational initiatives to produce and distribute virtual Jewish offerings, and the growing partnerships between foundation donors and institutional players in responding to the social issues and financial challenges facing parts of our community. These patterns and practices of connectivity will be essential features as we move beyond this moment.
The Structural Revolution: As we assess the impact of this health crisis and the resulting economic displacement on Jewish life, this situation reminds us that 21st Century American Jewry is living with a 19th Century communal legacy system that operates as if we were a part of the 20th Century. During this disruptive period in time, we are likely to see efforts to introduce new organizational initiatives designed to establish a 21st century communal and religious model. We will be shifting from a crisis-based and assimilationist-oriented framework of institutional practice, essential in meeting 19th and 20th Century priorities, to a pro-active, social media-oriented Jewish marketplace where renewed attention will be given to the changing tastes, needs and aspirations of Jews.[5]
Redefining Judaism[6]: In this moment of isolation and separation, “relational Judaism” with its attention on personal connections and commitment to individual relationships represents a powerful and essential motif in sustaining community and promoting connectivity. This will be one of the sustaining features of the new American Jewish model.
The New Jewish Economic Order: A striking new communal reality during this crisis has been the imprint of Jewish family and community foundations in intervening with stop-gap funding measures, establishing a collective effort to support communal and religious needs, and assisting federations in managing both the short and long term social and financial demands. We are currently experiencing the single largest infusion of funding into Jewish life in our history, generated by government-initiated grants, major Jewish foundations, and individual Jewish donor families. The creation of the Jewish Community Response and Impact Fund (JCROF) will generate nearly a hundred million dollars in assistance with “interest-free loans and grants to maintain the infrastructure of Jewish life across the United States.”[7]
Focusing their energies and resources in a number of target areas, Jewish funders, under the leadership of the Jewish Funders Network, are directing their giving in response to five specific areas of need encompassing Jewish poverty, the Emergency Fund for the Procurement of Supplies for Jewish Institutions, CANVAS: a new arts and culture collaborative initiative, Jewish Innovation and Entrepreneurship Project, and the Israel Civil Society Relief Fund.
The Great Jewish Learning Moment: In this Zoom, is it possible that more Jews than at any other moment in history are being exposed to Jewish platforms of culture, religious practice and education? With the possibilities provided by this virtual learning moment, more Jews, it would appear, are participating in religious worship experiences. Correspondingly, based on recent Gallup and Pew findings, the novel coronavirus has sparked a renewed interest in religious revivalism and communal participation.[8] How deep and sustaining this “return to religion” and “renewal in community” remain open to further assessment. This current focus on spirituality and religious practice will likely have some longer-term residual impact on enhancing and promoting Jewish study and worship moving forward.
This moment raises however a larger question about whether a Jewish spiritual renewal is likely to emerge in the midst of this chaos. In such disruptive experience will we see voices that will seek to redefine the Jewish message?
New Jewish Delivery Systems: “Virtual Judaism” will emerge as a central feature to the post-pandemic environment. Zoom participation will likely be a prevalent expression of communal and religious practice in the aftermath of this virus. Technology and social media will be core structural elements in defining the 21st Century Jewish model of practice.
Competitive Pressures: In the aftermath of this moment, with the rise of virtual Judaism, will it be possible for our community to sustain the multiplicity of free offerings, including worship services, study programs, lectures, and classes? The “survival of the fittest,” namely those institutions who are specifically funded for online learning and have established an expertise in such type of programming, are likely to continue and to remain successful. By one standard we will be seeing the narrowing of the Jewish echo system, while at the same moment experiencing a more integrated network of organizational relationships and collaborative connections, in part created by the impact and growth of virtual culture.
Pandemic Generation[9]: The Covid-19 experience, along with the 2008 recession, is not only impacting institutional trends and personal behaviors but will fundamentally influence how an entire generation of Millennials and Gen Z will define their life choices, values, and behaviors. Similar to the Great Depression’s impact on the economic and social practices of an earlier cohort of Americans, we likely to see comparable behavior patterns as expressed and played out by younger generations.
Twelve years ago during the economic recession of 2008, we observed that the Jewish communal and religious sector underwent a significant economic and structural tsunami; today, we are able to monitor the further downsizing of institutions, while anticipating the closure and merger of others.[10] Major sectors of the Jewish communal economy are also being directly impacted in connection with the downsizing of national organizations and agencies, along with the reduction of personnel associated with schools, camps, synagogues and community centers.
We should note that national membership organizations, among them umbrella network structures, are experiencing severe economic challenges, as the idea of “localism” is likely to dominate philanthropic options, as donors prioritize a “return” to core community services. As national associational structures are dependent on their local entities and major donors to sustain these systems, we may well see significant consolidation and the possibility of a series of mergers amongst these national systems.

“It would appear that along with the rest of our society, elements of our communal structure are likely to leave the scene or face major reductions in size.”

The “viability factor” will determine which of our organizations will survive and those that may not! It would appear that along with the rest of our society, elements of our communal structure are likely to leave the scene or face major reductions in size. Cultural institutions, as an example, may not be able to manage in an economy that will focus primary resources on core human needs. Institutions without alternative income streams, sufficient financial reserves, and a fiscal game plan for managing the future are also not likely to survive. A dominant theme within the Jewish marketplace, in the aftermath of this moment, will be identifying creative financial options as we move forward.

Hate in the Age of the Coronavirus: As we live through the impact of the novel coronavirus on our society, we are simultaneously experiencing a new era of hate politics.[11] The rise of racial antagonisms, the marginalization of immigrants and the return of religious bigotry frame this current wave of prejudice. Such anti-social behaviors have been present at previous pandemic moments. in particular, Jews are experiencing attacks directed against our community and its members. Two forms of anti-Semitic expressions have been introduced, anti-Israel symbolism is being joined with traditional modalities of hate expression where Jews are seen as conspiring to both spread the virus and financially benefit from its presence. These anti-Semitic patterns are part of a larger assault on Jews as “white” folks. The political right is seeking to define Jews as “white” pretenders seeking to replace the existing WASP (White, Anglo-Saxon Protestant) establishment, while the left is claiming that Jews have become “too white” (i.e., too establishment) thereby losing their standing and credibility as a minority community.[12]
The New Economic Realities: This moment will place increased attention on the concerns for those who are experiencing economic hardships. Specific attention is being directed to the welfare of working class and more directly, racial minorities. In the aftermath of the death of George Floyd, the economic, political and health disparities within our society are being specifically high-lighted, through expressions of protest, violence and the growth of conspiratorial ideas.
Internally, there will be renewed attention on the emergence of a new generation of “Jewish poor.” This sector is likely to be comprised of a cohort of older Jews, young families and singles, adversely impacted by this economic dislocation. There is a growing concern for the welfare of specific business and professional sectors of this economy, including real estate, entertainment and travel, along with small business operatives who are reporting already significant losses in the aftermath of this weakened economy. Indeed, we might expect a significant number of Jewish households reporting economic hardships.
More than 1000 Jewish organizations and synagogues received in excess of $500 million in government loans as part of the stimulus packages introduced this spring by the federal government.[13] Yet, despite these financial initiatives, numerous Jewish groups have been forced to lay off personnel.[14]

“Beyond these critical social and economic trend lines, I think that liberal American Jews will be entering a particularly unsettling time frame.”

Beyond these critical social and economic trend lines, I think that liberal American Jews will be entering a particularly unsettling time frame.

Three issues, in particular, will define this new era of political upheaval:

Political Fallout over the Virus: As we noted above, there is a new round of anti-Semitic expression in connection with efforts to link, Jews, Judaism and Israel with the novel coronavirus. Beyond this particular modality of hate, it is likely that we will see a more general assault on globalism in all of its manifestations and part of that critique will seek to identify Jews as the defenders and promoters of international ideas and practices, as American “nationalists” seek to push back by minimizing our nation’s international commitments and in the process place blame on the “globalists” for the current state of this nation’s economic condition and political dysfunctionality.
Over the course of the summer, especially following the death of George Floyd on May 25th, this nation has begun a difficult but essential conversation concerning racial injustice. As with other Americans, Jews hold diverse opinions in connection with the broader subject of racism, the cultural role of historical monuments, and support for Black Lives Matter.
Israel and Annexation: This summer we will possibly see the unwrapping of the Trump Peace Proposals. As a central element of this plan invites the State of Israel to annex territories in Judea and Samaria and the Jordan Valley. The fallout in connection with such actions by the Netanyahu government will generate a broad political push back both within the Middle East and elsewhere. We should expect a significant level of fall-out within the Jewish community itself and among other constituencies across the political landscape, including those voices who have longstanding disagreements with and opposition to the Jewish State’s very right to exist. Of particular concern is the college campus scene with the continued presence and growth of the BDS movement. Within the rejectionist camp, we will see the unfolding of public expressions of anti-Zionism and the possibility of attacks on Jews and Jewish institutions.
The 2020 Elections: The fall Presidential contest will add another dimension of political tension, introducing on social media and elsewhere additional expressions of political hate messaging, similar to what was documented during the 2016 campaign. Jews are likely to be singled out for their high profile political and media roles, similar to what we observed during the 2016 Presidential Campaign.[15]

Further Musings:

In times of crisis, there is always the tendency to bypass democratic processes in favor of authoritative actions. Confidence in and support of government and its leadership is a central tenet in such settings. How well the institutions of government perform during these types of health emergencies test our nation’s system of checks and balances and bring to light how well leadership has performed. There is a natural tension in such complex health situations between affirming our national interests and protecting one’s individual rights and personal security. Therefore, it would come as no surprise that gun sales over the last several months have spiked, as some Americans worry about their personal safety. The “libertarian” instincts of many Americans are challenged at a time when the government seeks to impose collective practices on its citizens.

Based on polling data, Americans are experiencing this pandemic through their differing political lens. “The Blue Virus” adherents have a fundamentally different understanding of the role and place of science, health policy and government than “Red Virus” Republicans. In its wake, two opposing world views have emerged. The first holds an abiding belief in the value of science and the capacity of government to effectively manage this crisis. The other perspective promotes a skeptical assessment, fearing that the political establishment, using the pandemic as a pretext, will seek to expand its powers. How do individuals negotiate among the competing “truths” being introduced?

In the aftermath of this event, it is likely that we will see a renewed debate about the role and effectiveness of government and the place of the public square in managing such a crisis.

Final Thoughts:

Whatever it may represent to the larger society, the age of the novel coronavirus represents a significant disruptive experience, fundamentally contributing to a new normal within the Jewish communal world. Similar to the Great Depression and to the 2008 Recession, the Jewish enterprise, including its structural order, economic framework, and behavioral characteristics, is likely to undergo a historic recalibration during the post-pandemic period. How well we have understood the impact of previous health crisis and economic challenges on social behaviors and institutional culture will determine in part how prepared we as a community will be to embrace the new structural expressions and operational outcomes that will define a post-pandemic Jewish world.