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Which side are you on: Jewish American or American Jew?
(JTA) — Earlier this month the New York Times convened what it called a “focus group of Jewish Americans.” I was struck briefly by that phrase — Jewish Americans — in part because the Times, like the Jewish Telegraphic Agency, tends to prefer “American Jews.”
It’s seemingly a distinction without a difference, although I know others might disagree. There is an argument that “American Jew” smacks of disloyalty, describing a Jew who happens to be American. “Jewish American,” according to this thinking, flips the script: an American who happens to be Jewish.
If pressed, I’d say I prefer “American Jew.” The noun “Jew” sounds, to my ear anyway, more direct and more assertive than the tentative adjective “Jewish.” It’s also consistent with the way JTA essentializes “Jew” in its coverage, as in British Jew, French Jew, LGBT Jew or Jew of color.
I wouldn’t have given further thought to the subject if not for a webinar last week given by Arnold Eisen, the chancellor emeritus at the Jewish Theological Seminary. In “Jewish-American, American-Jew: The Complexities and Joys of Living a Hyphenated Identity,” Eisen discussed how a debate over language is really about how Jews navigate between competing identities.
“What does the ‘American’ signify to us?” he asked. “What does the ‘Jewish’ signify and what is the nature of the relationship between the two? Is it a synthesis? Is it a tension, or a contradiction, or is it a blurring of the boundaries such that you can’t tell where one ends and the other begins?”
Questions like these, it turns out, have been asked since Jews and other immigrants first began flooding Ellis Island. Teddy Roosevelt complained in 1915 that “there is no room in this country for hyphenated Americans.” Woodrow Wilson liked to say that “any man who carries a hyphen about with him carries a dagger that he is ready to plunge into the vitals of the Republic.” The two presidents were frankly freaked out about what we now call multiculturalism, convinced that America couldn’t survive a wave of immigrants with dual loyalties.
The two presidents lost the argument, and for much of the 20th century “hyphenated American” was shorthand for successful acculturation. While immigration hardliners continue to question the loyalty of minorities who claim more than one identity, and Donald Trump played with the politics of loyalty in remarks about Mexicans, Muslims and Jews, ethnic pride is as American as, well, St. Patrick’s Day. “I am the proud daughter of Indian immigrants,” former South Carolina Gov. Nikki Haley said in announcing her run for the Republican presidential nomination this month.
For Jews, however, the hyphen became what philosophy professor Berel Lang called “a weighty symbol of the divided life of Diaspora Jewry.” Jewishness isn’t a distant country with quaint customs, but a religion and a portable identity that lives uneasily alongside your nationality. In a 2005 essay, Lang argued that on either side of the hyphen were “vying traditions or allegiances,” with the Jew constantly confronted with a choice between the American side, or assimilation, and the Jewish side, or remaining distinct.
Eisen calls this the “question of Jewish difference.” Eisen grew up in an observant Jewish family in Philadelphia, and understood from an early age that his family was different from their Vietnamese-, Italian-, Ukrainian- and African-American neighbors. On the other hand, they were all the same — that is, American — because they were all hyphenated. “Being parallel to all these other differences, gave me my place in the city and in the country,” he said.
In college he studied the Jewish heavy hitters who were less sanguine about the integration of American and Jewish identities. Eisen calls Rabbi Mordecai Kaplan, the renegade theologian at JTS, “the thinker who really made this question uppermost for American Jews.” Kaplan wrote in 1934 that Jewishness could only survive as a “subordinate civilization” in the United States, and that the “Jew in America will be first and foremost an American, and only secondarily a Jew.”
Kaplan’s prescription was a maximum effort on the part of Jews to “save the otherness of Jewish life” – not just through synagogue, but through a Jewish “civilization” expressed in social relationships, leisure activities and a traditional moral and ethical code.
Of course, Kaplan also understood that there was another way to protect Jewish distinctiveness: move to Israel.
A poster issued by the National Industrial Conservation Movement in 1917 warns that the American war effort might be harmed by a “hyphen of disloyalty,” suggesting immigrants with ties to their homelands were working to aid the enemy. (Prints and Photographs Division, Library of Congress)
The political scientist Charles Liebman, in “The Ambivalent American Jew” (1973), argued that Jews in the United States were torn between surviving as a distinct ethnic group and integrating into the larger society.
According to Eisen, Liebman believed that “Jews who make ‘Jewish’ the adjective and ‘American’ the noun tend to fall on the integration side of the hyphen. And Jews who make ‘Jew’ the noun and ‘American’ the adjective tend to fall on the survival side of the hyphen.”
Eisen, a professor of Jewish thought at JTS, noted that the challenge of the hyphen was felt by rabbis on opposite ends of the theological spectrum. He cited Eugene Borowitz, the influential Reform rabbi, who suggested in 1973 that Jews in the United States “are actually more Jewish on the inside than they pretend to be on the outside. In other words, we’re so worried about what Liebman called integration into America that we hide our distinctiveness.” Rabbi Joseph Soloveitchik, the leading Modern Orthodox thinker of his generation, despaired that the United States presented its Jews with an unresolvable conflict between the person of faith and the person of secular culture.
When I read the texts Eisen shared, I see 20th-century Jewish men who doubted Jews who could be fully at home in America and at home with themselves as Jews (let alone as Jews who weren’t straight or white — which would demand a few more hyphens). They couldn’t imagine a rich Jewishness that didn’t exist as a counterculture, the way Cynthia Ozick wondered what it would be like to “think as a Jew” in a non-Jewish language like English.
They couldn’t picture the hyphen as a plus sign, which pulled the words “Jewish” and “American” together.
Recent trends support the skeptics. Look at Judaism’s Conservative movement, whose rabbis are trained at JTS, and which has long tried to reconcile Jewish literacy and observance with the American mainstream. It’s shrinking, losing market share and followers both to Reform – where the American side of the hyphen is ascendant — and to Orthodoxy, where Jewish otherness is booming in places like Brooklyn and Lakewood, New Jersey. And the Jewish “nones” — those opting out of religion, synagogue and active engagement in Jewish institutions and affairs — are among the fastest-growing segments of American Jewish life.
Eisen appears more optimistic about a hyphenated Jewish identity, although he insists that it takes work to cultivate the Jewish side. “I don’t think there’s anything at stake necessarily on which side of the hyphen you put the Jewish on,” he said. “But if you don’t go out of your way to put added weight on the Jewish in the natural course of events, as Kaplan said correctly 100 years ago, the American will win.”
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The post Which side are you on: Jewish American or American Jew? appeared first on Jewish Telegraphic Agency.
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9 Israeli Soldiers Injured in Lebanon Fighting, 2 in Serious Condition
Two IDF soldiers. Photo: IDF.
i24 News – Two Israeli officers were seriously wounded and seven additional soldiers injured in two separate incidents in southern Lebanon, the Israel Defense Forces (IDF) said.
According to the military, the first incident occurred during the morning hours amid an encounter between Israeli forces and armed militants operating in the area.
During the engagement, an anti-tank missile was launched toward deployed troops, which the IDF said was fired by Hezbollah operatives. Two officers were struck in the attack, with one sustaining serious injuries and the second moderately wounded.
A second incident took place overnight in a separate sector of southern Lebanon, when Israeli forces operating in the area came under rocket fire. In that strike, one officer was seriously wounded and six soldiers were moderately injured, the IDF said.
The incidents come amid ongoing cross-border hostilities between Israel and Hezbollah, marked by repeated exchanges of fire and periodic ground confrontations in southern Lebanon.
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Report: Some 30 US Troops Injured in Iranian Attacks on Prince Sultan Air Base in Saudi
Screenshot of video of Saudi Arabia’s Air Force intercepts Iranian drones over Saudi airspace. Photo: Saudi Defense Ministry / Screenshot
i24 News – Over 12 US troops have been injured in Iranian attacks on a Saudi air base in the past week, the Associated Press reported on Saturday citing two people who have been briefed on the matter.
On Friday, the Islamic Republic launched six ballistic missiles and 29 drones at Saudi Arabia’s Prince Sultan air base, wounding at least 15 troops, including five seriously, according to the sources who spoke to AP on the condition of anonymity.
US officials initially reported that at least 10 US troops were injured, including two seriously wounded.
The base had come under attack twice earlier this week, including an incident that injured 14 US troops, according to the people who had been briefed on the matter.
Located some 100 kilometers from the Saudi capital of Riyadh, the base is run by the Royal Saudi Air Force, but is also used by US troops.
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At CPAC, a Generational Divide Over Republican Support for Israel
Gabriel Khuly, 19, and Joshua-Caleb Barton, 31, pose for a picture outside Generation Zion’s booth at the Conservative Political Action Conference (CPAC) USA 2026 at the Gaylord Texan Resort and Convention Center, in Grapevine, Texas, U.S., March 27, 2026. Picture taken with a mobile phone. REUTERS/Nathan Layne
When former Congressman Matt Gaetz opened his speech by aligning with a Republican faction “loyal to only one nation,” his message to the Conservative Political Action Conference was clear: It was a veiled swipe at perceived Israeli influence over US politicians, even without naming Israel outright.
A month into the US-Israeli war with Iran, Gaetz’s comments struck a discordant note at the annual CPAC event. They cut against calls for unity and exposed a growing Republican rift largely along generational lines, as younger conservatives increasingly question support for Israel.
That skepticism reflects a broader distrust of military intervention among younger Republicans, fueled in part by conservative figures such as Tucker Carlson, whose allegations of excessive Israeli influence on US policy have drawn accusations that he is stoking antisemitism. Carlson has repeatedly denied accusations of antisemitism.
The Iran war, including Israel’s role in it, emerged as one of the main flashpoints at CPAC, which for decades has served as a central gathering for Republican politicians and activists.
Jack Posobiec, a conservative commentator and online influencer, said age 45 is a dividing line, with the younger cohort more likely to question the party’s steadfast support of Israel.
“People want to paint it off as if it’s antisemitism, but I don’t think that’s what it is,” Posobiec told Reuters. “It’s just a question of: Why? What is the purpose of this relationship? And I hear that a lot from young voters.”
The issue has roiled the Democratic Party in recent weeks, with some lawmakers and primary candidates distancing themselves from the pro-Israel lobbying group AIPAC amid growing unease over Israel’s military actions.
It is now exposing fault lines among Republicans as well, turning off young voters who helped propel Trump to victory in 2024 and potentially complicating the party’s efforts to defend slim majorities in the Senate and House of Representatives heading into November’s midterm elections.
Noah Bundy, 17, and Ryder Gerrald, 18, conservative friends from Georgia attending their first CPAC, said they opposed the war with Iran and questioned whether the military operation put Israel’s interests ahead of America’s.
“I think they totally pushed us into a war with Iran,” Bundy said. “My whole family is military and none of us is really for it.”
“Our younger generation, we don’t like Israel as much compared to the older generation,” said Gerrald. He said he would prefer redirecting US taxpayer dollars toward domestic priorities, rather than spending to bolster Israel’s military.
EVANGELICAL SUPPORT FOR ISRAEL
The party’s pro-Israel stance, however, resonates strongly with evangelicals – a pillar of Trump’s political base – and with older voters like Harry Strine III, an 83-year-old CPAC attendee who was wearing a red “Make America Great Again” hat.
“Israel is God’s people,” Strine said. “The US was founded on the Judeo-Christian belief. I guess I’m a traditionalist.”
On the conference’s opening day, Rev. Franklin Graham said that, by striking Iran to protect Israel, President Donald Trump was like the biblical figure of Esther, a Jewish queen who, according to scripture, was elevated by God to save her people from annihilation in ancient Persia.
“I believe God has raised him up for a time such as this, like Queen Esther,” said Graham, a prominent Christian evangelist, invoking a core evangelical belief that the modern state of Israel represents the fulfillment of biblical prophecy.
But unease over the Iran war and rising gasoline prices has pushed Trump’s approval rating down to 36% – its lowest since his return to the White House – a Reuters/Ipsos poll completed on Monday found. Support among his core base remains strong, however, with 74% of Republicans backing the strikes on Iran.
The debate over Israel coincides with a broader Republican fight over the future of the MAGA movement and who belongs in it. Allegations of antisemitism flared at a December event organized by Turning Point USA, a nonprofit focused on promoting conservative politics. At its first national event since founder Charlie Kirk’s death, commentator Ben Shapiro criticized fellow conservatives for associating with figures like white nationalist streamer Nick Fuentes, who has praised Hitler.
In his CPAC speech on Thursday, Gaetz said he did not agree with Shapiro and other conservative commentators “that we have some sort of near slavish loyalty to a country in a faraway land,” an apparent reference to Israel.
He argued that conservatives needed to allow for disagreements and that “antisemitism isn’t hiding around every corner and in every bush.”
Visitors to the CPAC booth of Generation Zion, a nonprofit group that trains young Christians and Jews to advocate for Israel and to combat antisemitism, could pick up a sticker reading “Tucker Carlson Hates Me,” a rebuke of the commentator’s recent criticism of Christian Zionism and Israel’s alleged sway over U.S. politics.
Gabriel Khuly, a 19-year-old volunteer for the group, said that while the Republican Party has an antisemitism problem, it is driven by a small minority with an outsized voice online.
“The actual anti-Israel, antisemitic wing of the Republican Party, I think, makes itself seem a lot bigger than it really is.”