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Ethnocentrism

The Ethnic Particularism of Barack Obama

 
Obama and Wright: BFFs?Obama and Wright: BFFs?The solutions offered by conservative commentators to Barack Obama’s existential crisis have been conspicuous in their shallowness. Unlike Rev. Jeremiah Wright, Victor Davis Hanson is no fake scholar; Hanson has intellectual heft. Yet he proposed that "all Obama would have to do is apologize, quit the church, and begin talking about the issues."

How about admitting himself to rehab, or, even better, expiating on Oprah? (I read on the Los Angeles Times’ blog that Oprah, wise woman that she is, had long ago quit Trinity United Church of Christ for reasons that evaded Obama, her protégé.)

No, I give Obama credit. His reaction to the nation-wide reaction to Rev. Wright’s fulminating—everywhere on full display—was anything but shallow. It was, however, profoundly disturbing.

Obama began his “More Perfect Union” oration with perfunctory praise for the American founding, before moving on to the issue that looms largest for him and for Rev. Wright: the sin of slavery.

Accused of decontextualizing the message uttered by Obama’s mentor, rightist critics of the Rev. Wright have been subjected to a coruscating critique—Wright’s vile, vociferous, overwhelming hatred of whites did not, apparently, reflect the man’s mission.

I hereby accuse the man who may become president of reducing the greatest revolution in history—politically and philosophically—to the eternal Mark of Cain all whites must seemingly bear: slavery.

Obama situated his own mission firmly on the civil war and civil rights continuum—in this respect, he would be continuing “the long march of those who came before us.” This is not the universal philosophical route carved by the American Founders, the followers of the Lockean tradition of natural rights. Obama may be more gentrified than the vulgar Rev. Wright. However, by harking back to slavery, he has expressed the very particularism that is so disturbing about his mentor’s mindset.

Crime-related fears: A line no one should cross?Crime-related fears: A line no one should cross? Leveled at innocent white Americans, race is like stigmata. Lest modern-day whites fail to welt up and bleed at the mention of slavery, Obama, like other custodians of consensus in our culture, hammered home that he is “married to a black American who carries within her the blood of slaves and slaveowners – an inheritance we pass on to our two precious daughters.” White Americans who’ve come out in droves for Obama deserve better.

So does Obama’s (white) grandma. He tells us he loves her with all his rather intense being. But he considers that she too is marred by racism for “once confessing her fear of black men who passed by her on the street.”

It is a fear rooted in fact, but Obama conflates it with racism. FBI and Justice surveys repeatedly show that, as Patrick J. Buchanan has written, “violent interracial assault, rape and murder [are] to be found not in the white community, but the African-American community. In almost all interracial attacks, whites are the victims, not the victimizers.”

It is, moreover, not racist to consider aggregate group characteristics—provided they are substantiated by hard evidence, not hunches—in how one invests precious scarce resources, to wit, one’s life and property. Science relies on the ability to generalize to the larger population observations drawn from a representative sample. People make prudent decision in their daily lives based on probabilities and generalities.

Obama’s grandmother was no different. Had she failed to treat individual blacks on their merit, he’d be justified in labeling her a racist. More material, if Obama brands his own grandmother a racist for failing to suppress a visceral reaction borne of the reality of crime, one hates to think of how he’d view ordinary Americans who “transgress” in this manner.

In Obama’s America, you had better button up about the “color of crime.”

Cool hunter: FerraroCool hunter: Ferraro In this context, Obama’s indirect swipe at Geraldine Ferraro rates a mention. The former vice presidential candidate suggested that the Senator would not be where he is if he were white. Indulgently, Obama has taken this to mean that Ferraro implied his “candidacy is somehow an exercise in affirmative action.” Wrong. Ferraro was pointing to the coolness of being black in America and the considerable leverage that identity affords those who cultivate it. What better proof of that than Obama’s cult like following? Obama’s “More Perfect Union” address perfectly demonstrates that he has embraced this politicized racial identity, because to do so is smart; because in America, black is beautiful.

Obama continued in this fashion to expound on the defining issue that distorts his perspective as it does Rev. Wright’s: the alleged “racial injustice in this country.” “[S]o many of the disparities that exist in the African-American community today,” he intoned, “can be directly traced to inequalities passed on from an earlier generation that suffered under the brutal legacy of slavery and Jim Crow.”

My family tree was truncated by an event far more fatal than was slavery: the Holocaust. I do not carry this legacy with me. I blame only those who planned and executed the Final Solution, mostly long dead. Members of my family have never ascribed their misfortunes and misdeeds to that contemporary calamity. They’ve owned their failings. Ditto most Jews I know.

Speaking of whom, Obama further minimized Wright’s wickedness by postulating that many of us “have heard remarks from [our] pastors, priests, or rabbis with which [we] strongly disagreed.” I have never attended a synagogue in which the rabbi boiled with racial bile as does Rev. Wright. In fact, my favorite rabbi, my father, Rabbi Ben Isaacson, was an anti-apartheid activist.

Obama did concede that “the remarks that have caused this recent firestorm weren’t simply controversial.” But since he stopped there, allowing only that some of Wright’s vitriol was “wrong, distorted and divisive,” let me dilate on what’s missing from Obama’s formulation: what Americans need to take away from Rev. Wright’s words is not this or the other political message. Some of the pastor’s statements have a core of truth; others are purely phantasmagoric. Wright’s words are not isolated expressions; they constitute a worldview, a belief system—a rank racist belief system.

Americans need to ponder this: How and why did Obama become spiritually enmeshed with an impious pastor who adheres to such a philosophy? Obama’s Speech From Slavery explains it all.


 

Good for America? Good for Jews? Good for the Whole World?

No immigration policy can be wonderful for everybody

From: John Derbyshire
To: Gideon Aronoff
Subject: Good for Jews? Good for America? Good for Everyone??

Gideon,

I don't think I shall get anywhere arguing scriptural interpretation with you. Are Jews at large driven by the calculating ethnocentrism described by Kevin MacDonald? Or by the universalist humanism you profess? Something of both, would be my best guess, the mix being different under different circumstances and at different degrees of religious intensity. My strong impression of the Haredim, for instance, is that they don't give a fig about Gentiles and would not subscribe to your moral universalism. On the other hand, a lot of secular Jews I know are idealists like yourself, whose idealism embraces Gentiles too.

In any case, I gather you don't agree with my suggestion that for Jews, the issue we are discussing—where should Jews stand on immigration?—really comes down to: Good For The Jews? or: Good For America? You seem to think our organizing principle should be: Good For Everybody In The Whole World!

That is so preposterous I can't even summon up any admiration for the high idealism that must underlie such a position. I actually prefer the ethnocentrism Kevin MacDonald imputes to your people. At least it is recognizably human. Perhaps you are familiar with Pascal's wise observation that while man is neither angel nor beast, he who would act the angel acts the beast.

While I am with you in wishing to see "a considered, rational approach to the immigration problem," it was not "a small group of pontificators" who derailed the recent Senate bill by "lathering up their base." Do you really regard ordinary Americans with such contempt? Do you really think that they can be "lathered up" to oppose something that a small group wants them to oppose?

The recent Senate bill was derailed by great masses of ordinary citizens overwhelming their representatives with mail, email, phone calls and faxes because they were outraged at the shoddy dishonesty of the bill's contents, and were inclined to believe that the 1986 experience, when the government promised us strict enforcement in return for amnesty, then delivered the amnesty but not the enforcement, would be repeated. This was not an army of brainless automata "lathered up" into action by some small, sinister clique of manipulators. It was popular democracy at work, and a proud moment for freedom and the rule of law in these United States.

Nor is it true that "a majority of Americans actually want comprehensive immigration reform that includes a realistic path to citizenship for those already here." It took me less than two minutes on Google to locate a poll, by a respectable market-reasearch firm, showing 68 percent of respondents favoring deportation as an answer to illegal immigration.

I don't myself believe that "America needs more people to keep our economy running smoothly." That the Chairman of the Federal Reserve says this is so, does not make it so. Even a Fed Chairman can be mistaken. There was very nearly no immigration at all into the U.S.A. from 1945 to 1965, yet the economy boomed as never before. How did that happen? A national economy is a very flexible and ingenious thing, certainly able to cope with shortages, of labor or anything else, by means other than immigration. It might raise wages, or automate, or outsource. Indeed, many economists tell us that automation, and technological advance in general, is retarded by a large supply of cheap manual labor. I am not an economist, but this seems plausible to me.

"The role of immigrants in our economy is ... a well-established plus." Is it? Does that include both legal and illegal immigrants? Both high- and low-skilled immigrants? Is your "well-established plus" net of the costs of educating immigrants' children, supplying health care to immigrants who cannot afford it, incarcerating immigrants who commit crimes, and defending ourselves against immigrants like the nineteen who committed the 9/11 atrocities? In any case, even if this were true in some general sense, it would not get us very far with the questions I thought we had agreed were central: How many immigrants? With what skills and education levels? From where?

The various names and studies you cite as claiming to have proved that immigration increases our prosperity can easily be countered by others who claim the opposite thing. I named George Borjas and Robert Rector in my previous post. But again, even if I were to concede this point, which I do not, some issues would be left dangling. For all I, or you, know, the American people at large might be willing to sacrifice that claimed 0.1 percentage point in GDP growth if they could be relieved of the social, cultural, political, and fiscal problems arising from mass immigration. I personally would certainly be so willing. Man does not live by bread alone... Speaking of which, what happened to your ringing declaration, five paragraphs earlier, that: "The Torah is a unique attempt to create a nation governed not by pursuit of power or the accumulation of wealth but by recognition of the worth of each person as the image of God"? If the accumulation of wealth is not, according to the Torah (which "We Jews take ... very seriously") a governing principle, why are you bringing it forward to justify your views on immigration?

I think you are quite right to say we "can't predict who's going to make the greatest contributions." I certainly wouldn't depend for accurate predictions on those functionaries in the immigration bureaucracy who, in practice, end up as the decision-makers.

But what follows from this truth? In a situation where you can't accurately predict, you have no choice but to "go with the percentages." In this case that means preferring some groups over others. Groups who have thrown up great numbers of entrepreneurs, generated plenty of jobs and helped increase our national prosperity, or who have enriched our cultural and intellectual lives—groups like, oh, say, the Ashkenazi Jews—should be given preference over groups whose members are more inclined to vegetate in low-skill employment or welfare dependency.

Don't you agree? Or, if you don't agree, what would be your prescription for increasing the probability that our selection of immigrants (remember, we have already agreed that selection is unavoidable) will be optimal for our nation? What, actually would be your criteria for selection, Gideon?

You say, correctly, that I want more diversity in our immigration. You then say: "this point makes no sense." You then go on to argue that your program "would promote diversity and fairness." Why do you want to promote something that makes no sense? I am afraid I did not follow the logic of this paragraph. I also object to your assertion that "people migrate to neighboring places." No, they don't. I didn't; neither (I am pretty sure) did your ancestors. People migrate to places that (a) offer them a better life than the one they currently have, and (b) permit them to come in and settle. Migration flows are not governed by irresistible laws of nature. They can be—and, among sensible nations, always have been—controlled by borders, visa procedures, and laws.

I am sorry to have "astounded" you with my caution towards persons claiming to be fleeing persecution. However, a generous attitude to such persons will result in massive fraud. As an illustration, I point you to Britain, where the phrase "asylum seeker" is now a synonym for "illegal immigrant." I can guarantee that an open-hearted program such as you favor will provide, for every genuine refugee from real persecution, at least ten, and more likely a hundred, persons who are taking advantage of your generosity. Many of them will be, almost by definition, people of criminal or amoral character.

I do not want these people. I don't think I am a callous person—I am pretty sure than no-one who knows me would describe me so—but I am not generous towards strangers with things I own that are precious to me, that I have struggled and sweated to acquire. If the stranger has a hard-luck story I may do him the courtesy of listening to it; but the world, you know, is full of hard-luck stories.

Of course we can deport 12 million people if we want to. (And according to at least some polls—see above—we do want to.) Our nation has, by acts of collective will, done far more difficult things than that. If sensible policies were implemented, great numbers of illegal immigrants would anyway self-deport.

I am not clear why Auschwitz came to your mind. We are speaking of deporting people back to their home countries. Are you supposing that those home countries would gas the returning deportees and incinerate their corpses? Why on earth would you suppose that? My own opinion of the government of (for example) Mexico is pretty low, but not that low. As to families of mixed status being "ripped apart," again I'm afraid I don't quite follow. Are you suggesting that, in a case where one family member is legally resident and another is not, we should deport the illegal resident while forcibly preventing the legally-resident member from accompanying them? That is certainly not something I would favor, and I don't see how it could lawfully be done. Our government has no power to prevent persons from leaving our territory, unless they are guilty of some crime.

I am flattered and pleased by your kind remarks about my accomplishments since coming to the U.S.A. They seem to me, honestly, to be very slight. Again, though, this is individualist stuff. Any given person might make great contributions after settling in the U.S.A. Unfortunately, as I said before, this is not a thing that we—certainly not our overworked and ill-paid immigration officials—can predict on an individual basis. We can only "go with the percentages."

I have ended up as a writer of (I hope) modestly useful books and (I hope) mildly entertaining commentary. I might, for all anyone knew when I first entered the U.S.A., have ended up as an axe murderer doing 25-to-life in some state correctional facility. Who can tell? As I said in a previous post, the individualistic approach, though highly congenial to the national temperament, and appealing to the universal human interest in the life particulars of other human beings, does not get us very far with policy-making, which must primarily be based on statistics, modified slightly, and very cautiously, around the edges to take account of some few particular and exceptional cases.

You conclude with further expressions of regret that this year's Senate immigration bill was "shot down" by a "vocal minority." This account of the bill's fate is not true, though. See here and any number of other places. The U.S. public at large was hotly opposed to that bill, the more so the more they learned about it. The principal reason for such widespread opposition was that the bill promised amnesty in return for enforcement; and the American public has been given that promise before, and remembers that it was flagrantly broken. Fool us once, shame on you; fool us twice, shame on us.

I, at any rate, am not ashamed of what happened to that wretched, deplorable, and dishonest bill. To the contrary: I should be proud and glad to think that I contributed in some small way to the slaying of that dreadful monstrosity, that gross and impertinent fraud on the citizens and lawful residents—Jew and Gentile alike—of the United States.

Next: Jewish immigration activists looked out for Jewish interests. So what?


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The Coming Jewish Schism

We must break from the Orthodox

From: Joey Kurtzman
To: Jack Wertheimer
Subject: A Viable Judaism Requires Breaking from the Orthodox

Jack,

You are right: I don't regard the Jewish people as my family. I feel a great affection for Jewish culture, I value the Jewish tradition, and I feel a connection to other Jews. But there's no point in pretending that this is at all comparable to what I feel for my family.

At Jewcy we've talked about our "impulse to Jewishness," our persistent desire to connect with our Jewish heritage. As frustrated as we sometimes feel, as many times as we have been turned off by the Jewish community, we keep finding ourselves drawn back. But whereas our love for family may be inexhaustible, this impulse to Jewishness is not. And whereas we ask nothing from family in return for a role in our children’s lives, we demand something specific from Judaism in return for such a role.

Jacob Neusner has said that “the reason that Judaism has persisted and flourished as the religion of the Jewish people for nearly the entire span of recorded history…is that Judaism, in all its forms and manifestations, succeeds in explaining to the Jews the world in which they live.” Judaism simply no longer accomplishes this. Our demand is that it resume doing so.

A Jewish life ought to be one in which the wisdom and insights of Jewish scripture and Jewish historyVos Macht a Amish Guy?: Does Judaism show us how to engage with the world, or how to retreat from it?Vos Macht a Amish Guy?: Does Judaism show us how to engage with the world, or how to retreat from it? help us more effectively engage with, and navigate in, the world in which we actually live. It shouldn’t serve as an alternative to that world, a sort of soft Amish-ism by which we retreat to the narrow, particularist concerns of one traditional community.

For decades, young Jews have voted with their feet, their hearts, their minds, their money, their lives, their children: we’re telling you in as many ways as we can that Judaism is being humiliated in the marketplace of ideas. You wonder how we can make young Jews shoulder the sturdy “yoke of Torah,” but this battle for relevance is the yoke that Torah itself is struggling to bear. I think you are right to fear for the future. I would encourage all Jewish-American leaders to surrender their optimism and begin panicking.

The Jewish-American leadership must eventually confront the reality that Judaism cannot thrive amongst a significant proportion of young American Jews unless we jettison the language and ideology of peoplehood. You say we need to "work towards a consensus on who is a Jew." There can be no positive outcome to that discussion. You would advertize the obsolescence of the tradition even by having that conversation. A Judaism that works will be one in which such antiquated concerns are retired once and for all, and a Jewish person is anyone who makes an effort to enrich his life with the wisdom of the Jewish tradition and Jewish scripture.

I understand that a shift to Judaism-after-peoplehood would be a historic change, as radical as the shift from a Judaism of the temple cult to a portable Judaism based on study and prayer. It will take scholars and others whose desire to make Judaism viable for the next centuries is stronger than their attachment to the old framework of peoplehood-centered Judaism. And it will inevitably mean a schism with the Orthodox and all others who choose to retain that peoplehood-centered Judaism. But we’ve been moving toward this schism for the past two centuries. This is why I talk about the mongrelization and impurity of my generation, our being new Samaritans, a people of polluted culture and ancestry whose Jewishness should not be trusted by the Orthodox. I use this harsh language because I want to shatter any delusions that this schism is preventable. All we can do is defer it.

Judaism-after-peoplehood must also be one in which moral obligations outside the Jewish community are of fundamental importance. You speak dismissively of the Jewish attraction to universalism—it’s a "flight of internationalist fancy," "adolescent emoting," and a "resort to motherhood and apple pie talk." And you ask why I don’t do volunteer work abroad, skeptical that the “yoke of Torah” has anything to do with universal concerns, or that someone can be morally serious unless they spend their time fretting about whether young male JeIs This Worth a Responsa?: The good news is that he doesn't have to worry whether a peanut is a grain or a legumeIs This Worth a Responsa?: The good news is that he doesn't have to worry whether a peanut is a grain or a legumews can daven like their great-grandfathers.

Well, for what it’s worth I’ve done a good bit of volunteer work overseas. But for now I content myself with donating as much as I can to the best causes I can identify. Where is the responsa on how a privileged Jewish-American should go about picking a charity? The mitzvah commands that we donate ten percent of our income, no? But in cases in which further sacrifice on our part may mean the difference between life or death for someone else, do most Conservative rabbis hold that ten percent is still enough? One prominent philosopher says that middle-class Americans should donate at least 25% of their income to the fight against extreme poverty. How is this debate playing out at the Jewish Theological Seminary?

An intense and universalized ethical sensibility is something many of us associate with our Jewish heritage. Both my socialist grandparents and the Conservative Jewish day school I attended as a child communicated to me that moral issues were Jewish issues. "Tikkun olam," "justice, justice shall you pursue," "be kind to the sojourner," "pikuach nefesh": All of these were presented to me as universally applicable, rather than as the limited, ethnocentric injunctions of rabbinic interpretation.

Perhaps this was just happy talk, an attempt to persuade all these children of liberal American parents that their heritage was beautiful and visionary, without expecting we would actually buy it. But many of us did buy it. In the liberal movements of Judaism there is too much of this bullsh*t ambiguity about the content of our religion, too many fundamental disagreements obscured with intentionally vague language. Instead of working toward a consensus on “Who is a Jew,” how about working toward a consensus on whether it's pikuach nefesh or pikuach nefesh b'Yisrael?

The lesson you seem to have learned from the fate of Jewish unversalists like Rosa Luxemburg is that universalism is a fool's dream. But belief systems are not invalidated by the murder of their adherents. Jews know this, of course. Nor does the waxing and waning of antisemitism in 20th century Europe tell us very much about how things will play out in 21st century America.

Instead, the lesson I think we should learn from socialism's incredible appeal and longstanding influence in the Jewish world is that Emancipated Jews have been desperate for a belief system that instructs us in how to make moral and conceptual sense of the larger world, and that mediates our desire to play a positive role in moving human history forward. I see that same hunger today, and I believe that a reinvigorated, universalized Judaism, a Judaism-after-peoplehood, could sweep Frankenjewish America with all of the wildfire ferocity with which socialism once swept Jewish Europe.

Whether the necessary willpower and clarity of purpose exist to begin this new stage in the history of Judaism, I don't know. But I don’t think we can afford to wait any longer.

Thanks for doing this dialogue, Jack.

Joey

Next: Another Great Leap Forward. Fantastic.


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The Ethnocentric Cult Is Finished

Cries of "We are one" will go nowhere in today's America

From: Joey Kurtzman
To: Jack Wertheimer
Subject: Reporting, not Prophecy

Well, we do agree on some things, Jack.

I have to admit that when I first read you described as the Cassandra of American Jewry, I scoffed. It gives you too much credit and your ideas too little. “The man’s no prophet,” I thought. “He’s a reporter.”

I’m a reporter, too. I use words like mongrelization not to insult myself, but to describe myself, and to convey the enormity of what’s taking place among this generation of Jewish Americans. And when I say “Judaism and Jewishness have never had so limited a claim on the identity of young Jews,” I’m neither conceding a point nor, I think, showing any great insight. People who are raised with multiple cultural influences will simply not have the same relationship to Judaism as people who are raised in a “Jewish-only” environment.Unstoppable: Intermarriage is a function of modern lifeUnstoppable: Intermarriage is a function of modern life

I don’t believe intermarriage is the cause of all this turmoil, but rather a consequence. Jews are marrying non-Jews because we’re also growing up, studying, working, and socializing with them. Do you really believe that when all these barriers have fallen, endogamy can be sustained? Your enemy is not intermarriage, but the pluralistic, endlessly permeable culture of the modern American city.

To me, this is no “disaster,” but the realization of the dream for which my great-grandparents uprooted themselves from Europe in the first place. They came to America for a better material life, of course, but also because they desperately wanted to live where they would be free to practice whatever profession they chose, associate with whomever they chose, and generally live their lives how they chose.

When they got here, they found that America wasn’t quite the Promised Land they’d fantasized about. They could be Jews in the home and men on the street, but only in the eyes of the state. Their fellow citizens had different opinions, and great swathes of American life remained off-limits to Jews. No longer. Today’s America is the one they dreamed about. We are now free to be whatever we want in the home, the street, or anywhere else.

This is why the cosmopolitan pluralism of American life is very much my “patrimony.” I think you are wrong to scoff at the word. This polyglot, postmodern American creole culture may not be the world of my fathers, but it surely is the world my fathers gave to me. My great-grandparents did not grow up, as I did, with more close Christian friends than Jewish ones. But they made it inevitable when they left the ghettos, shtetls, and corporatism of European life to go to a country that sought to make all associations voluntary, all men equal before the law, and all decisions of faith a matter of free choice. So my Sundays at Baptist Bible study with Korean-American friends were as much their legacy to me as were my years of Hebrew School.

I disagree with your assessment that all this amounts to a “fractured” identity. Personally, I feel quite whole. Those around me in the Jewcy offices do not seem fractured either. We’re confident in who we are, we feel excited and privileged to live in such a singular time, to have received so unprecedented and exceptional a heritage. If you want to find people who are confused and fractured, I think you’d find better specimens among Orthodox baalei teshuvah who reject their complex cultural backgrounds and instead claim to be simply Jews, “unambiguous” Jews, Jews like their ancestors were Jews, when in fact they are nothing of the sort.

You mention young Jews who defend Israel. I am, it’s true, not a Zionist. I think it’s a disproven proposition that a Jew can live a full life only within a Jewish state. Herzl’s dilemma has been solved. He thought Emancipation had failed, and that only disappearance or a nation-state could solve the problem of antisemitism. But America has delivered on the promise of Emancipation. If Herzl had had the option of hopping on an Austrian Airlines flight to 21st-century Los Angeles, do you believe for one second that he would have written Der Judenstaat? Even Zev Jabotinsky might have been impressed by the self-confidence of this generation of Jewish Americans.

Still, I am intensely pro-Israel, feel great affection for the country and culture, and go as often as I’m able. I spent several years in college in Europe defending Israel against the absurd insults and ignorant mischaracterizations of the European left; I defended Zionism, too, as nothing akin to the defamatory caricature so many in Europe prefer to imagine.

I mention my thoughts on Israel only to demonstrate that we do not need to “pick one people” in order to engage enthusiastically and confidently with Jewish identity or Jewish thought. We Jewcy Jews are hungry to make Jewishness an important part of our lives. Of course we know that Judaism is different. Of course all traditions are not the same. They have different strengths, elaborate concepts in different ways and to different depths, and have different insights to offer. We are at Jewcy because we believe that the Jewish tradition has the brilliance and depth to help us navigate in this new world.
Welcome aboard, Herr Herzl: One-way ticket from Vienna to Los Angeles not yet available in 1893Welcome aboard, Herr Herzl: One-way ticket from Vienna to Los Angeles not yet available in 1893
We do not want mealy “I’m okay, you’re okay” pablum. Obviously, that’s inadequate. The future of Judaism may not be okay. Our world is not okay. We are confronted every day by the most intense imaginable moral challenges: Six million children die every year of severe malnutrition and consequent infections, while people of privilege, people like us, waste ever-greater wealth on ever-more-frivolous luxury. The challenges of our world are intense. We crave Jeremiahs who can offer coherent, principled approaches to these challenges.

But Rabbinic Judaism is not enough. Portable Judaism is not enough. It’s not portable enough to travel into a world without peoplehood, a world of intense impurity and diverse influences and loyalties, where binary definitions of “Jew” or “not-Jew” grow increasingly inadequate.

Jewish identity based on ethnocentrism is not just undesirable to us, it’s deeply alien to us. It’s from another world, a world we can read about, but to which we can’t return. You ask an "unambiguous" Jewishness which is difficult for us even to comprehend. Can we be "unambiguously Jewish" when we have such a swirl of cultural influences, and so many loyalties outside the Jewish community?

And yes, ethnocentrism is horribly inadequate to the moral challenges of a world in which Jewish Americans are empowered and privileged, but masses elsewhere suffer unthinkable violence and deprivation. It's a world in which genocide in Darfur and mass child-death-by-malnutrition make a moral monstrosity, an inestimable averah, out of these obsessions with the bloodlines and marital practices of one of the world’s most privileged communities.

And finally, yes, ours is a world in which it is unspeakably alien, almost laughable, to imagine that someone is a less appropriate object of our love and commitment because of the particulars of their genealogy.

The fantasy is not in imagining that Jewishness can survive in this world; it’s in imagining that cries of “We are one” can ever again resonate with a significant portion of Jewish Americans. People like you, Jack, are who we hope can be our new Zakkais. You’re the ones with the knowledge and seriousness and brilliance to create a new Yavneh, to refashion Judaism for this world. But first you have to accept that the old battle is lost, the old ethnocentric cult finished.

Joey

NEXT: Adolescent rebellion still rages in the Jewish community


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The End of the Jewish People

Judaism must prepare itself for a world after peoplehood

Jack Wertheimer has been called "American Jewry's Cassandra." The Chief Academic Officer of the Jewish Theological Seminary rails against the decline in ethnic identity among American Jews and warns of the disastrous consequences of our predilection for universalist ideas and mixed marriages. This week, he debates the future of Jewish peoplehood with Jewcy's Joey Kurtzman.

From: Joey Kurtzman
To: Jack Wertheimer
Subject: The End of The Jewish People

Jack,

In a recent Ha’aretz interview, Jewcy editor in chief Tahl Raz was asked about the meaning of Jewish peoplehood. Tahl caused a bit of a kerfuffle with his answer. Was he right? Is it true that “American life has annihilated Jewish peoplehood"?

It seems plain to me that the answer is yes. Modern American life is the most corrosive acid ever to hit the ghetto walls. Young American Jews are whoring after Moab so fervently that the boundaries between Israel and Moab are being washed away. We‘re not merely influenced by the non-Jewish world—we‘re inseparable from it. Judaism and Jewishness have never had so limited a claim on the identity of young Jews.

At Jewcy we‘ve half-jokingly referred to ourselves as part of the first generation of Jewish-American mongrels, or Frankenjews. The majority of Jewcy‘s staff is the product of intermarriageAs Authentic As Tchuva: ChrismukkahAs Authentic As Tchuva: Chrismukkah. To a one, we regard the traditional Jewish revulsion toward exogamy as an anachronistic holdover from premodern life. Needless to say, we are of dubious halakhic Jewishness. This will be truer of our children than it is of us.

Our cultural influences are more polluted than our bloodlines, and that is the important part of our mongrelization. We‘re evolving new ideas and new forms of religious expression informed by non-Jewish traditions. This is not because we have poached from alien traditions, but because those traditions, too, are our patrimony. I believe that Conservative Jews say that tradition has a vote, not a veto. For most young Jewish-Americans, it would be truer to say that Jewishness has a vote, not a veto.

For most of Jewish history, peoplehood was straightforward. In most places and most times, Jews retained their separateness in every respect: Economically, linguistically, and socially, they were a distinct people in lands not their own. And this separateness was reinforced by a religion that instructed them that they possessed an exclusive covenant with a deity who favored them above all others. Their nationhood was both sacred and real.

Today, all of this is goPlan B: If you can't fight off a siege, prepare for life without wallsPlan B: If you can't fight off a siege, prepare for life without wallsne. What capacious definition of peoplehood could possibly include a population such as the generation of Frankenjews I‘ve described? It seems to me that if Jewish-American leaders wish for Judaism to survive, they‘ll have to acknowledge that the era of peoplehood has ended, and help reinvent Judaism for modern life.

Yochanan ben Zakkai prepared Judaism for a new world rather than let it be destroyed in hopeless defense against a siege that couldn’t be denied. America’s siege is as undeniable as Rome’s. Yet when I read your writings about the dangers of universalism, the threat to Jewish peoplehood, the details of Jewish demography, I see a Zealot who‘s choosing to stay behind and continue fighting when the city walls have already been irreparably breached.

How am I wrong about any of this?

Joey

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The Jews Who Rock wiki

The Jews who Rock Wiki. It's a long, long list of every more-or-less bigtime Jew in music. It was lovingly, painstakingly compiled by Jewcy's own Izzy Grinspan, and we now bring it to the public to help us fill in any remaining omissions. Know of anyone who should be on the list, but isn't? Add them! Tell us about them!


Kenny Aaronson
Bassist Kenny Aaronson has played with a long list of rock luminaries, among them Bob Dylan, Hall & Oates, Rick Derringer, Foghat, Sammy Hagar, Billy Idol, Joan Jett, and the Rolling Stones. In the early seventies he was a member of the band Stories, which scored a number-one hit with the interracial love song "Brother Louie" in the summer of 1973. Aaronson was raised in Brooklyn.

Paula Abdul
Former cheerleader for the L.A. Lakers, now the arbiter of our country’s talent on "American Idol." Abdul began her career in music choreographing for Janet Jackson, but when Jackson complimented her voice, she used the earnings from her dance work to record "Forever Your Girl." Four of the album’s tracks went to the top of the charts: "Straight Up," "Cold-Hearted," "The Way That You Love Me," and "Opposites Attract," which may be the only number-one hit ever to have a video co-starring a large animated cat in suspenders. Paula Abdul is often counted among the many half-Jewish American celebrities, but she’s actually one hundred percent: her father is a Syrian Jew, while her mother is Jewish and French-Canadian. The Forgotten Exodus, a campaign on the behalf of Jews who have had to flee Arabic countries, uses her image on one of its posters.

Lou Adler
It shouldn’t come as a surprise that the man who brought The Rocky Horror Picture Show to the American screen was also a rock manager. Lou Adler began his career working with Herb Alpert, fellow member of the tribe, as co-manager of the surf group Jan and Dean. Soon he and Alpert were writing songs together under the name Barbara Campbell, but the partnership ended in 1964, when Adler founded his own record label, Dunhill Records. Dunhill found some success with the song "Eve of Destruction," by two songwriters on the label, but its real triumph was in signing the Mamas and the Papas. Ever-foresighted, Adler eventually sold Dunhill to ABC in order to focus more on planning (and recording) the Monterey Pop festival. The recordings made him a rich man, and he went on to found the label Ode, signing Carole King and producing her album Tapestry. In 1974 he brought over the British theatrical version of Rocky Horror and produced it as a film; not long after, he began managing the careers of two stoner humorists named Cheech and Chong.

Aerosmith
Rumors abound (mostly on neo-Nazi websites) about the Jewish background of Aerosmith lead singer Steven Tyler, but whether or not Liv’s dad is a chosen person, it’s certain that drummer Joey Kramer was once a nice Jewish boy. Kramer, who counts Jon Bonham as a major influence, was born in the Bronx. As one of the few Jewish kids in a predominately Italian school, he hung around a group of tough older boys for protection; these bigger kids eventually inspired him to take up the drums. He hit upon the band name "Aerosmith" while still in high school, possibly inspired by Harry Nilsson's album Aerial Ballet. When two guys he knew in Boston invited him to be in a band with his old friend Steven, Kramer accepted, contributing both his simple yet powerful drumming style and the name Aerosmith.

Alisha
One of the many mono-monikered pop stars of the eighties, Alisha was only fifteen when her self-titled album became a hit in 1985. "All Night Passion," the first single, quickly became a dance club favorite. It was followed soon after by "Baby Talk," the bassline of which sounds an awful lot like "Into The Groove." When "Baby Talk" rose up the Billboard charts, the Brooklyn-born Alisha gained the dubious distinction of being the first dance diva ever to be dismissed as a wannabe Madonna.

Herb Alpert
Herb Alpert was a musical mensch on both sides of the business, founding the wildly successful A&M records and playing trumpet as one of its acts. Born in LA in 1935, Alpert began his music career writing songs with Lou Adler, including the Sam Cooke hit "Only Sixteen." He founded A&M records with Jerry Moss in 1962; the label’s artists would ultimately range from the Carpenters to Cat Stevens to Janet Jackson and would include Alpert’s own group, the Tijuana Brass. Playing a south-of-the-border style known as "Ameriachi," Herb Alpert and the Tijuana Brass released ten Top 20 albums during the sixties.

All Saints
Three out of the four members of the now-defunct British teen pop ensemble All Saints were Jewish: England-born Melanie Blatt and Canadian sisters Natalie and Nicole Appleton. Their single "I Know Where It’s At" reached number four in the British charts in 1996, entered the top 40 in the United States in 1997, and was a hit in Europe and Asia. By 1998, their self-titled album had gone platinum; their second effort, Saints and Sinners, was released in 2000 and also entered the charts. All three Jewish members of All Saints have gained media attention for their romances with fellow British rock stars: Melanie Blatt is married to Jamiroquai bassist Stuart Zander, Natalie Appleton’s husband is Liam Howlett of the Prodigy, and Nicole Appleton has a baby, Gene, with Liam Gallagher of Oasis.

Anthrax
Scott Ian of Anthrax has managed to thrash his way into hard rock history despite being short and Semitic. Starting with 1984’s Fistful of Metal and continuing through the eighties, Anthrax set the standard for speed metal with lighting-fast guitar work and heavy vocals. Even as a metal god, Ian never forgot his heritage, referring to himself in conversation regularly as "the Jew." But depending on your definition of Judaism, Ian isn’t the only Yid in Anthrax. Born Jewish, guitarist Dan Spitz has been a Jew for Jesus since 2001.

The Archies
Jews were making bands long before Making the Band. Just look at the Archies, a pre-fab ensemble concocted around the blueprint of the popular cartoon and best known for the infectious 1969 hit "Sugar, Sugar." Archie, Jughead, and Betty surely weren’t Jewish (though the jury is still out on Veronica), but the band’s mastermind Don Kirschner and producer Jeff Barry were indeed members of the tribe. And while none of the actual musicians in the Archies identified themselves as Jews, backing vocalist Andy Kim looks Jewish – he’s the spitting image of Neil Diamond, but he’s actually Lebanese.

Army of Lovers
Swedish pop groups tend to be about as Jewish as Creed, but two of the Scandinavian pranksters in Army of Lovers were of Yiddish persuasion. Ex-hairdresser Jean-Pierre Barda is French-Algerian and Jewish, while former phone-sex operator Dominika Peczynski is a Polish-Russian Jew. In the late eighties, these Euro Jews and their colleagues delighted the continent with their high camp disco. By 1993, however, they had crossed the line from fame to infamy when their single "Israelism" was accused of mocking Jewish culture. The Army swore that the track, which added a much-needed backbeat and rap section to "Havenu Shalom Aleichem," celebrated Judiasm; naturally, while the controversy raged in Europe, the song went to the top of the charts in Israel.

Asleep at the Wheel
Despite their incredibly emo band name, Asleep at the Wheel is not made up of four sad nineteen-year-olds from New Jersey; instead, the band is composed of an ever-shifting number of Western swing musicians. At 6’7", lead singer Ray Benson is somewhat of a Jewish giant. Also Jewish is the band’s steel guitarist, Lucky Oceans (who was born with the far more plausible name Reuben Gosfield). Asleep at the Wheel has been playing songs in the style of Merle Haggard and Bob Wills since 1970. Their discography, which includes the 1975 hit record Texas Gold, 1978’s Collision Course, and their 1987 comeback album, Asleep at the Wheel 10, has earned them a whopping nine Grammy awards over the course of their career.

Elan Atias
Elan Atias may not be the most famous person to front the Wailers, but he’s definitely more Jewish than Bob Marley. In 1997, when the Orthodox Atias was 22, he was picked as one of many in a succession of post-Marley lead singers for the Wailers. Atias has also toured with Santana and played with members of No Doubt. His recent cover of Roxy Music’s "Slave to Love" featured Gwen Stefani on backing vocals, and he is currently working with Tony Kanal on new tracks due out this year.

The Bad Livers
The Bad Livers may have been the most experimental neo-country band ever to come out of Austin. Alongside banjo-players and guitarists Danny Barnes and Bob Grant, Jewish bassist and tubist Mark Rubin helped create a sound that brought both punk influences and sampling techniques to bluegrass. Rubin was raised in rural Oklahoma and grew up listening to klezmer – yet another of the diverse musical traditions the Livers added to their eclectic Austin country.

Bad Religion
Brett Gurewitz fits the model of other Jewish musicians with record labels, but with one notable exception: his label, Epitaph, is one of the most influential in punk rock. Gurewitz was raised Jewish but had become disillusioned enough by the time he was fifteen to name his band Bad Religion. Founded in 1980, the band has a lifespan unrivaled in the fast-moving world of hardcore: Despite several lineup changes and a long hiatus on Gurewitz’s part, Bad Religion is still around today. Gurewitz’s other project, Epitaph Records, has exhibited equal stamina. Epitaph was founded in 1983 as a way for Bad Religion to release its records. By the early nineties, the label had a number of hit bands; today, its roster ranges from the indie hip-hop of Sage Francis to the Swedish neo-garage group the Hives.

The Band
In addition to backing Robert Zimmerman on what would eventually become the Basement Tapes, the Band had their own Jewish star. Robbie Robertson, who played rhythm guitar and wrote most of the Band’s songs, was born in Canada in 1944 to a Mohawk mother and a Jewish father. He was recruited to be a member of Ronnie Hawkins’ rockabilly band the Hawks; as the Hawks morphed into the Band, Robertson morphed into its most recognized member. The band gained popularity as Dylan’s backing group, but proved their chops with their own Music from Big Pink in 1968. After permanently making his mark on American music with four more albums, Robertson went on to score several Martin Scorsese films, including Raging Bull.

The Bangles
Who knew that the voice behind "Walk Like an Egyptian" grew up singing at Passover seders? Lead Bangle Susanna Hoffs is an L.A. Jewish girl who formed the band in 1981 by placing a want ad. Originally called "Colors" and then "the Supersonic Bangs," the group settled on their name when they learned that "the Bangs" was already taken. Their Different Light garnered national attention with the Prince-written "Manic Monday," and subsequent hits included their cover of fellow-Semites Simon and Garfunkel’s "Hazy Shade of Winter," the perennial karaoke favorite "Eternal Flame," and of course, the aforementioned track about the land of Mizrayim, which was number one on the charts in 1985.

The Barenaked Ladies
These Toronto boys played for years before their breakthrough hit, "One Week," climbed the charts in 1998. The band formed in 1988, taking their name from an old joke the vocalists had shared at a Bob Dylan concert as teens (they were inventing fictional bands with goofy names due to sheer boredom – Dylan wasn’t at his best back then). For most of the nineties, the Barenaked Ladies were a cult act, charming college kids with silly pop songs like "Be My Yoko Ono," but 1998’s Stunt brought them into the mainstream. Jewish frontman Steven Page recently included three Chanukah songs on the band’s holiday album Barenaked for the Holidays, and all five Ladies refrain from touring during the Jewish holidays.

MC Paul Barman
"My dandy voice makes the most anti-choice granny’s panties moist," boasts MC Paul Barman on one track. That’s one way to put it. Barman raps flowlessly through his nose, dropping filthy but clever lyrics with so little rhythm that he generally sounds like a parody of a white rapper. But his debut, It’s Very Stimulating, was produced by Prince Paul, and he’s collaborated with such hip-hop luminaries as Deltron 3030.

Steve Barri
Brooklyn-born producer Steve Barri got his start when legendary manager and label-head Lou Adler took him under his wing. Barri produced tracks for artists such as Jan and Dean and Johnny Rivers, for whom he wrote "Secret Agent Man" with his writing partner P.F. Sloan. As the head of A&R for Dunhill Records, he was responsible for signing Steppenwolf, Three Dog Night, Steely Dan, Jimmy Buffett, the Four Tops, and Dusty Springfield. In the early eighties, he began doing A&R for Motown Records, bringing in Rick James, the Commodores, and Lionel Richie. Barri was known for producing records with a rich, full sound; some of his greatest hits include albums by the Four Tops, Mama Cass Elliot, and Smokey Robinson.

Jeff and Mark Bass
The Bass Brothers – yes, it’s their real name – are the two Jewish guys responsible for Eminem’s sound. Growing up in Detroit years before Eminem made Eight Mile Road famous, the Basses got their start young, when the 12-year-old Jeff and 8-year-old Mark auditioned for a Greyhound commercial. Three years later, the brothers set off to make their musical fortune with Jeff’s band Dreamboy. By the early nineties they were producing hip-hop acts; they joined up with Eminem in 1992 after hearing him on the radio performing at an open mic. Years later, the Bass Brothers would produce most of the tracks on both Slim Shady and The Marshall Mathers LP. They also co-write many of Em’s songs, and when Eight Mile came out, Jeff and Mark Bass shared an Oscar with Eminem for their work on "Lose Yourself."

The Beastie Boys
Ad-Rock, MCA, and Mike D. began playing together as a hardcore punk act in the early eighties, when they were still known as the New York high school kids Adam Horowitz, Adam Yauch, and Michael Diamond. They were discovered by legendary rap producer Rick Rubin in 1984, signed to Rubin’s new label Def Jam in 1985, and catapulted into fame with the release of the frat-party classic License to Ill in 1986. It would be hard for the band that wrote "Girls" not to mature on their subsequent albums, but nobody expected them to become post-modern heroes (their sample-crazy, Dust-Brothers-produced Paul’s Boutique prefigured Beck's Odelay by several years) or pious activists (their Tibetan Freedom concerts brought together huge names in alternative rock throughout the late nineties). Bonus ancestral note: Adam Horowitz’s father is playwright Israel Horowitz.

The Beat Farmers
The Beat Farmers were formed in San Diego in 1983 as a country band with an L.A. punk rock influence. Leader Country Dick Montana recruited a host of musicians, including Buddy Blue, a Jewish fellow born Buddy Seigel, who played with the band until 1985, leaving shortly after their debut album was signed to Curb Records. The Farmers went on to play for the next ten years, collaborating with such musicians as John Doe of X and the Jewish singer (and former stripper) Candye Kane, until Montana’s death in 1995.

Beck
Beck’s mother, Bibbe Hansen, was not only Andy Warhol’s youngest Factory actress but also the daughter of a Jewish mother whose own mother was also Jewish. As a result, by Halachic rules, Beck Hansen is a Jew, despite a non-religious background and a recent interest in Scientology. Like his fellow Jewish pranksters the Beastie Boys, Beck is a master of collage, mixing up folk, blues, country and funk and layering the whole stew with a hefty dollop of samples. His first album, Mellow Gold, became a success after 1994’s "Loser" taught a generation of kids how to explain how incredibly not cool they were in Spanish. His next big hit was 1996’s Odelay, which spawned six singles, followed by Mutations in 1998 and the ridiculously funked-out Midnite Vultures in 1999. In recent years, Beck seems to have finally shed his perpetual adolescence, releasing the melancholy Sea Change in 2002 and marrying the actress Marissa Ribisi.

Dan Bern
Dan Bern’s angry, literate folksongs have earned him the "new Dylan" label, and his tongue-in-cheek riffs on Dylan’s talking blues haven’t exactly helped shake that comparison. Unlike the former Mr. Zimmerman, though, Bern has never come close to hiding his Jewish background. He often performs under his family’s original surname, Bernstein, and his backing band is called the International Jewish Banking Conspiracy. Bern’s songs have titles like "Jew from Kentucky" and "My Name is Bernstein" (in which Bern claims that Jesus was born with the name Jesus Lipshitz), but his most Jewish lyrical moment might be in "Jewish Guys." When a woman informs him of Jesus’s many miracles, Bern’s narrator replies, "You don't know a lot about Jewish guys/ That's just the way we are/ All that stuff they say about Jesus/ I can do sittin’ in my car."

Biohazard
This Brooklyn metal band is known for being one of the first to incorporate elements of hip-hop into their sound. Their 1992 album Urban Discipline gave the band a reputation for beat-heavy songs about the ravages of city life. Drummer Danny Shuler and bassist/vocalist Evan Seinfeld are both Jewish; Seinfeld even proclaims his heritage with a somewhat paradoxical Star of David tattoo.*

Roy Bittan
See Max Weinberg.

Jack Black
Jack Black (that’s his real name) grew up in Los Angeles, where he discovered his acting skills during a game of Freeze after a Passover seder one year. Black’s career took off after he became a member of Tim Robbins’ acting troupe at U.C.L.A. As an actor, he has often played musically-inclined roles, including Barry in High Fidelity and the hero Dewey in School of Rock. But Black is also a rockstar of sorts as one half of Tenacious D. The joke-rock duo gots its start with just one song: a tribute to the greatest song in the world, although not that song itself (because the band had forgotten how that one went). The D had an HBO series in 1999; it didn’t last long, but Black and bandmate Kyle Gass have toured the nation twice now and are at work on an upcoming Tenacious D movie.

Chris Blackwell
Chris Blackwell founded Island Records, the label that introduced ska and reggae to Europe and the US. Blackwell was born in London, but his family had long-standing ties to Jamaica; they had founded the first synagogue there, and when Blackwell was young, they moved back to the island. Blackwell’s career would reverse that trip across the Atlantic. He started Island Records in Kingston in 1959, but moved it to London in the early sixties. There, he quickly became the number-one provider of Caribbean music to the city’s growing West Indian population. He found his biggest reggae success with Bob Marley but eventually branched out to produce rock and pop, including such artists as U2, Robert Palmer, and Tom Waits. When the observant boy band Evan and Jaron went looking for a record label that would honor their "Shabbat clause," they turned to Island, and Blackwell was happy to accommodate them.

Blondie
Shiksa goddess Debbie Harry may be the face of Blondie, but the band wouldn’t be the same without founder and guitarist Chris Stein, a Jewish fellow from Brooklyn (at least according to Guy Oseary's 2001 book Jews Who Rock, although Stein has been known to claim otherwise). Stein met Harry in 1973 while she was waitressing at Max’s Kansas City. They had some success with their first two albums, but their real breakthrough into the nation’s consciousness came in 1978 with their third album Parallel Lines, featuring the classic new-wave tracks "Hanging on the Telephone," "Sunday Girl," and "One Way or Another." Both "Heart of Glass" from Parallel Lines and "Call Me," their theme to the movie American Gigolo, simultaneously topped the charts in the US and the UK.

Blood, Sweat and Tears
One particularly intense night at the Café Au Go Go in Greenwich Village, Al Kooper bled all over his organ keyboard. He’d just formed a new band after leaving the Blues Project, and this incident inspired their name. Blood, Sweat and Tears was comprised of Kooper, Blues Project guitarist Steve Katz, and four other Jewish musicians: Bobby Colomby on drums, Randy Brecker and Jerry Weiss on trumpet, and Fred Lipsuis on sax and piano. The bassist and trombonist weren’t MOT, but the band did hire a string ensemble for their first album that was three-quarters Jewish. This album, Child Is Father to the Man, has been called one of the best of the sixties. With horns, Kooper was able to add soul elements to the blues-rock of his previous band, while pushing it in the direction of jazz. Only about a month after the album was released, however, Kooper took a job at Columbia Records. He was replaced by a Canadian singer named David Clayton-Thomas, whose creamy voice can be heard on Blood, Sweat and Tears’ most famous singles: "You Made Me So Very Happy" and "Spinning Wheel." Without Kooper, the band lost some of their credibility, a problem that was greatly compounded by subsequent choices to tour on behalf of Nixon’s State Department, play Vegas, and compose music for Barba Streisand. They lasted for quite a while despite demonstrably poor judgment, but Child Is Father to the Man remains their greatest creative endeavor.

Michael Bloomfield
Raised in a Jewish neighborhood in Chicago, Michael Bloomfield received his first guitar for his Bar Mitzvah. He also received a career-making favor from the rabbi who officiated, Edgar Siskin, when Siskin introduced young Michael to Columbia Records executive John Hammond, Sr. Hammond had signed Bob Dylan, and in 1964, he added Bloomfield to his roster of successful musicians. After an adolescence spent sneaking out of the house to hear music in Chicago’s clubs, Bloomfield was as knowledgeable about the blues as any young Jewish kid possibly could be—he’d even played with the likes of Muddy Waters, Howlin’ Wolf and B.B. King. This made him a natural session musician, and he went on to a series of studio gigs, most notably as guitarist on Dylan’s Highway 61 Revisited. (He also backed Dylan at the Newport Folk Festival in 1965.) Bloomfield’s own bands were all acclaimed for their innovation and energy, starting with the Paul Butterfield Blues Band. He played guitar on their 1965 self-titled debut and their 1966 raga-influenced East-West, then quit in 1967 to found Electric Flag. In ’68, he teamed up with Al Kooper to make Super Sessions and The Live Adventures of Mike Bloomfield and Al Kooper. 1969 saw the release of 2 Jews Blues with Barry Goldberg, an album Columbia didn’t want Bloomfield to cut. Bloomfield never hid his Jewish identity, though, occasionally even playing under the goofy name "Fast Fingers Finkelstein." In 1981, when he died (allegedly of a drug overdose), Barry Goldberg called him a "true hero not just to the Jewish people, not just to musicians, but to the world."

Blue Öyster Cult
Of course it was Jews who discovered the hard-rock potential of the umlaut. Having gone through several even-worse band names (Soft White Underbelly, Oaxaca), founders Sandy Pearlman and Richard Melzter settled on "Blue Oyster Cult" just before signing to Columbia in 1971. Known for playing "thinking man’s heavy metal," BÖC had their biggest success with "(Don’t Fear) the Reaper," which was featured in the horror movie Halloween and hit the top 40 charts. Read more about Blue Öyster Cult in Don't Fear the Rockdots.

The Blues Project
Al Kooper, keyboards. Danny Kalb, guitar. Steve Katz, guitar and vocals. Andy Kulberg,bass. Roy Blumenfeld, drums. How’s that for a Jewish line-up? Sure, there have been other all-Jewish bands in the history of rock. There have even been other bands with five Jewish members; see J. Geils. But no other band—certainly no band this influential—has consisted entirely of what the rock writer Scott Bernarde points out is half a minyan. (They had a non-Jewish singer for a short while, but he left after the first album). The Blues Project formed in 1965 out of a group of musicians who had little in common other than their Jewishness. Somehow, they were able to create a sound that included Kooper’s rock leanings, Kalb’s love of the blues, Katz’s pop sensibility, Kulberg’s jazz and classical training, and Blumenfeld’s interest in African and Caribbean music. Projections, released in 1966, is widely considered the band’s finest achievement. Not long thereafter, though, the Blues Project split over the subject of horns. The pro-brass Kooper left to form Blood, Sweat and Tears; the rest of the band recorded one more album and then drifted apart. (See also Al Kooper, Blood, Sweat and Tears.)

Marc Bolan
See T. Rex.

Michael Bolton
Love him or hate him (is there anyone left who actually loves him?), Michael Bolton is undeniably Jewish. Born Michael Bolotin in 1954, Michael changed his name in 1983 after finding middling success as a singer-songwriter. Amazingly, his career as Michael Bolotin involved a stint as lead singer for a metal band, Blackjack, which released two albums with Polydor. Bolton found his real niche singing honky-fied versions of soul classics when his cover of Otis Redding’s "(Sitting on) the Dock of the Bay" became a Top 40 hit in 1987. His next album, Soul Provider, contained five Top 40 singles, and the follow-up, Time, Love, and Tenderness, had four more. By the nineties, his audience had come to their senses; 1997’s All That Matters was a flop, and Bolton turned his hand to singing opera instead of the blue-eyed soul that made him famous.

Bon Jovi
It’s hard for a band of Jersey guys not to have a Jewish member, but the boys of Bon Jovi have found themselves a real mensch in keyboardist David Bryan. Bryan was born David Rashbaum in Edison, NJ. He and the young Jon Bongiovi played in bands together as teenagers. When they hit the big time with a Polygram/Mercury deal in 1983, both David and Jon changed their names. Bon Jovi had three Top 10 hits with Slippery When Wet and five more with New Jersey. Five of their singles, including the classic "Living on a Prayer," reached number one on the charts. They are still beloved around the world – and David Bryan is still very active in his local shul.

Karla Bonoff
The LA-based singer-songwriter Karla Bonoff wrote three songs for Linda Ronstadt’s 1976 album Hasten Down the Wind. Her success with Ronstadt won her a recording contract with Columbia, and the third of her albums for them contained "Personally," which was a Top 40 hit. Bonoff worked on several soundtracks in the eighties, most notably Footloose.

Bush
British grunge heartthrob Gavin Rossdale is half-Jewish; his father is descended from Russian Jews. In 2000, Rossdale recited the Motzi at a Friday-night concert in Austria as a statement against the nation’s newly elected radical right-wing government (and also as a blessing over its bread). Bush gained fame in the early nineties on the strength of their post-Nirvana hooks, reaching the Top Ten with the singles "Little Things," "Comedown," and "Glycerine." Their albums Sixteen Stone and Razorblade Suitcase were grunge staples, but the Seattle sound had fallen out of favor by the 1999 release of The Science of Things.

Randy California
See Riffed Off by Dave McKenna.

The Calling
Thanks to their name and the religious overtones of some of their songs, the Calling are sometimes mistaken for a Christian rock band. However, both singer Alex Band and guitarist Aaron Kamin are Jewish. Band and Kamin met when the twenty-year-old Kamin began dating fifteen-year-old Band’s sister. Despite the age difference, the two began playing together, actually doing a stint in a group called Generation Gap. The Calling had a chart-topping single with "Wherever You Go" from the album Camino Palermo.

Vanessa Carlton
Born in a small town in Pennsylvania, Vanessa Carlton was something of a musical prodigy. She began her studies at the School of American Ballet in New York at age fourteen, but the rigidity of ballet frustrated her, leading her to take up the more individualistic craft of songwriting. Be Not Nobody debuted in 2002. Its single "A Thousand Miles" reached the charts, and Carlton’s follow-up album, Harmonium, came out last year.

Rick Chertoff
Rick Chertoff produced hit albums for Cyndi Lauper, the Hooters, Joan Osborne, and Sophie B. Hawkins, among others. While attending the University of Pennsylvania, he met fellow Jews Rob Hyman and Eric Bazilian. The two went on to form the Hooters; Chertoff went on to produce them. In 1996 Chertoff was nominated for a Grammy for the Joan Osborne song "One of Us," which was written by Bazilian, but he’s probably best known for his work on Cyndi Lauper’s She’s So Unusual.

Leonard and Phil Chess
The Chess brothers, who immigrated from Poland as young boys, ran the most influential blues label of the fifties. Signing such legends as Howlin’ Wolf, Muddy Waters, Little Walter, and Willie Dixon, Chess Records set the standards for Chicago blues. The label also had a hand in kick-starting rock and roll when Leonard signed Chuck Berry in 1995.

The Clash
Lest you think there was a single band in the heyday of punk that was entirely Jew-free, we present for your consideration Mick Jones of the Clash. Jones grew up in a working-class household in Brixton, the son of a Jewish mother whose own mother was a Russian refugee. True, he played in a hard rock band called the London SS – ah youth – but the name changed with the addition of a few new members, including a belligerent young fellow named Joe Strummer. After a stint supporting the Sex Pistols on the famous Anarchy Tour, the band released a self-titled album (cover photo taken by friend and great Jewish rock photographer Kate Simon). It hit number 12 on the British charts and was declared unfit for radio play in the US – a double punk coup. By 1979’s Give 'Em Enough Rope, the band members had simultaneously developed social consciousnesses and impressive arrest records. It wasn’t a huge hit, but the band released London Calling that same year, debuting at number one on the British charts, hitting 27 in the US, and forever earning themselves a place in the rock pantheon. 1983’s Combat Rock was even more successful, but that fall, Mick Jones was fired from the band. He went on to form Big Audio Dynamite; the Clash went on to release one more, very mediocre LP and then disbanded.

Johnny Clegg
Johnny Clegg founded South Africa’s first multi-racial band, Juluka. Their first album got grassroots attention but never made it to the radio due to racial prejudice. With their second album, African Litary, Juluka achieved a South African hit, and by their third album, Scattering, they had a host of international fans. When Juluka broke up, Clegg went on to form the immediately-successful Savuka, which sold two million copies of its first album. Heat, Dust, and Dreams, the band’s fourth album, was nominated for a Grammy in Best World Music.

Clem Snide
Named after a character from William S. Burrough’s druggie classic Naked Lunch, Clem Snide play country-inflected indie rock. Lead singer and guitarist Eef Barzelay was raised Jewish in New Jersey. Drummer Ben Marcus is also fifty percent Jewish and one hundred percent rock star; as Barzalay tells us on a birthday song for his bandmate on 2003’s The Soft Spot, "half-Jewish boys make kick-ass drummers."

Leonard Cohen
Leonard Cohen was a novelist and a poet before he became a singer, but before that, he was just a Jewish boy from Canada struggling to join his family’s dry goods business. Cohen’s first album, The Songs of Leonard Cohen, appeared in 1968 after Judy Collins spotlighted his songwriting talents with her version of "Suzanne." A perennial college favorite, Cohen has always been more popular as a songwriter than a singer, as well-known covers of his haunting "Hallelujah" by both Jeff Buckley and Rufus Wainwright demonstrate.

Nudie Cohn
See Nudie and the Technicolor Jacket by Eddie Dean.

Counting Crows
The hedonistic world of rock and roll affords many temptations for the Jewish rocker: In March 2003, the Counting Crows’ Jewish lead singer Adam Duritz was photographed cooking pork ribs in Blender. Duritz explained that he’d been led down the road of traif by that notorious corrupter Gibby Haines of the Butthole Surfers, who taught him his secret Dr. Pepper marinade. The Counting Crows, who got their start playing coffeehouses in San Francisco, rose to fame with their 1993 album August and Everything After on the strength of the Van Morrison-esque single "Mr. Jones." Since then, the Crows have released three CDs and a double live album, honing their dark but laid-back sixties sound with each release.

Country Joe and the Fish
Best known for their anti-Vietnam War anthem "I Feel Like I’m Fixin’ to Die Rag," Country Joe and the Fish were one of the many legendary groups to play at Woodstock. Their three albums, all released in the late sixties, combined folk music with psychedelic rock and jazz. In 2003, drummer Gary Hirsch told rock biographer Scott Benarde that he’d always thought of the group as a Jewish band. Actually, with a Jewish drummer, a Jewish keyboardist, two half-Jewish guitarists, and a bass player whose maternal grandmother was a Jew, the band is officially only 65% Jewish.

Cream
Although the sixties proto-supergroup Cream was technically a trio of non-Jews, their "silent" fourth member was a member of the tribe. Pete Brown grew up Jewish in London. He was a published poet by the time he reached the age of 18; Cream drummer Ginger Baker used to attend his poetry readings, which is how he met the band. Brown collaborated with Cream on many of their songs, including "I Feel Free," "White Room," and "Sunshine of Your Love."

Jim Croce
Like Sammy Davis Jr, Jim Croce is a famous convert. Raised in an Italian Catholic family, Croce horrified his parents when he fell in love with a very young folksinger named Ingrid Jacobson. He converted for her and married her in a traditional Jewish ceremony that was not attended by a single member of his family other than his brother. Croce released two well-received albums and had four hits, including "Bad, Bad Leroy Brown," which went to number one in 1973. Tragically, he died in a plane crash while finishing up a tour for his second record, Life and Times.

Culture Club
Culture Club was hugely popular in its heyday, achieving seven straight Top Ten hits in the UK and six in the States, including "Do You Really Want to Hurt Me?" and "Karma Chameleon." The band’s gender-bending lead singer Boy George (who is not Jewish) has said that the Jewish T. Rex frontman Mark Bolan inspired his own rock star persona; he also played for a while in an early incarnation of Bow Wow Wow after being invited to join the band by the Jewish punk impresario Malcolm McLaren. Culture Club drummer Jon Moss is Jewish. He had previously played with Adam and the Ants and the Damned.

The Cyrkle
The Cyrkle are remembered primarily for two hits: "Red Rubber Ball" and "Turn Down Day." The band formed as the Rhondells at Lafayette College in the early sixties but soon relocated to Greenwich Village and changed its name to Cyrkle on the advice of John Lennon. Cyrkle had two Jewish members, guitarist and pianist Don Danneman and drummer Marty Fried, but it also got by with some help from its Jewish friends, including Paul Simon (who co-wrote "Red Rubber Ball") and Beatles manager Brian Epstein. These connections helped the Cyrkle achieve brief but widespread popularity between 1966 and 1967.

Clive Davis
Arguably the greatest talent scout in the history of rock, Clive Davis went into the music business because he thought being a young lawyer didn’t confer enough status. He went on to become a major industry macher, signing such notables as Bruce Springsteen, Billy Joel, Chicago, Patti Smith, the Grateful Dead, Whitney Houston, and Sarah MacLachlan. He founded Arista Records, which is named after the honor society he was a member of in high school. He later formed LaFace records with Babyface and cut a 50/50 deal to form Bad Boy with Sean "Puffy" Combs. Despite publicly claiming to have no ear for hip-hop, Davis was thus also indirectly responsible for the careers of Monica, Outkast, TLC, Faith Evans, and the Notorious B.I.G. Most recently, he started J Records – it’s his middle initial, which weirdly enough stands for nothing – and turned Alicia Keys into a megastar.

Sammy Davis Jr
Read about Sammy Davis Jr in Funny, He Didn't Look Jewish by Wil Haygood.

Taylor Dayne
Jewish girl Leslie Wonderman changed her first name to "Taylor" and her last name to "Dayne" to become one of the pop divas of the eighties. After two unsuccessful stints in rock bands, she cut a solo called "Tell It To My Heart" which entered the Top Ten in 1987. Both her debut album, also called Tell It To My Heart, and the follow-up, Can’t Fight Fate, produced three top ten hits.

Neil Diamond
Known as the Jewish Elvis, Neil Diamond is responsible for some of the catchiest not-quite-rock songs of the twentieth century. First hitting the charts with "Cherry, Cherry" in 1966, he went on to score five Top 20 hits in a row. Diamond wrote such classics as "I’m a Believer," "Sweet Caroline," and "Girl, You’ll Be a Woman Soon." His filmic career includes the soundtrack to the movie Jonathan Livingston Seagull and the lead role in the 1980 remake of The Jazz Singer, the plot of which he revamped to better reflect his own life in show business. Little-known Neil Diamond trivia: he attended NYU on a fencing scholarship.

The Dictators
Before the Ramones, there were the Dictators. Founded in 1974 by Andy Shernoff and music critic Richard Meltzer, the band set a New York standard, playing balls-out garage rock in a town where almost no one actually has a garage. Their sound was dirty, their subject matter trashy (wrestling, fast food). They enlisted frontman Richard Blum, aka Handsome Dick Manitoba, after he proved himself totally incompetent as a roadie. In short, they were punk rock before punk rock actually existed. Despite being wildly influential – this is a band that featured both ACDC and Cheap Trick as opening acts – they were hated by the critics, and by the time their aesthetic caught on in the late seventies, they had broken up.

Dire Straits
See Mark Knopfler.

The Doors
Robby Krieger, the Doors’ guitarist, may be the only Jewish Door, but his contribution to the band came from a very different cultural tradition. Krieger studied Indian music at UCLA and met Doors keyboardist Ray Manzarek at a meditation session. The Doors formed soon after, in 1965, and found instant success with their single "Light My Fire" in 1967. Their first, self-titled album was enormously popular. While the band continued playing together for the next four years, they were never able to release an album that was quite so gorgeously dark and rich.

Bob Dylan
Perhaps the single most famous Jew in rock, Bob Dylan is a self-made enigma. Born Robert Zimmerman in 1941, Dylan began fabricating an image for himself from his first performances at the University of Minnesota, taking his new last name from the poet Dylan Thomas. Upon his arrival in New York in 1961, he became a staple of the Greenwich Village folk scene with his signature twisty, evocative lyrics and developing political sensibilities, all set to a classically folky acoustic backing. 1962’s The Freewheeling Bob Dylan went to number twenty-three on the charts and introduced Dylan to the world outside of New York. In 1965, Dylan famously shocked his fans with an electric set at the Newport Folk Festival in 1965, after releasing the partly electric Bringing It All Back Home. As the title of the famous documentary about him suggests, he never looked back, releasing literally dozens of albums of both electric and acoustic folk-rock throughout the rest of his career. A mysterious period in the late seventies saw Dylan’s conversion to Christianity, but he was back to the Jewish faith by 1983. For more about Bob Dylan, see Talkin' Hava Nagilah Blues, A Night in the Life and Subterranean Homeland Blues.

Jakob Dylan
As the son of one of rock’s most influential musicians, Jakob Dylan has done an admirable job developing a rock and roll career of his own. Sure, the famous name didn’t hurt, and it must have helped that he came equipped with piercing blue eyes and unholy cheekbones, courtesy of his stunning mother Sara Lowndes. But Dylan’s band the Wallflowers had a respectable showing in the charts with their 1996 album Bringing Down the Horse, producing the pleasant-enough hits "One Headlight" and "6th Avenue Heartache."

Elastica
Elastica lead guitarist/vocalist and Jewess Justine Frischmann couldn’t have been more of a rock goddess in the nineties. A founding member of Suede with her then-boyfriend Brett Anderson, Frischmann left the band to start her own group in 1991, explaining in one interview that she’d "rather be Pete Best than Linda McCartney." She proceeded to become half of Brit-pop’s most celebrated couple when she began dating Blur’s Damon Alburn. Meanwhile, Elastica’s singles "Stutter" and "Connection" climbed the charts, although they were criticized by many who said that their riffs were both lifted directly from Wire songs. Frischmann was also ragged by the press for her posh upbringing, causing her to reveal in one interview that her father is a Holocaust survivor who was at Auschwitz when the war ended. Ultimately, feeling pressure from both her band and the media, Frischmann quit the music business, but not before making a major impression on the Cool Britannia scene.

Mama Cass Elliot
Poor Mama Cass: eternally haunted by the rumor that she died choking on a ham sandwich, which is no way for a Jewish girl to go. Born Ellen Naomi Cohen, Cass Elliot started her performance career as an actor; she actually competed against Barbra Streisand for the part of Miss Marmelstein in an off-Broadway performance of "I Can Get It For You Wholesale" in 1961. Elliot became part of the Mamas and the Papas in 1965 when she left her own folk group to sing with Denny Doherty and John and Michelle Phillips. After hits like "Monday, Monday," "California Dreaming," and "Dedicated to the One I Love," Cass Elliot was enough of a star to embark on her own solo career, but it was cut short with her death (of a heart attack, not a sandwich) in 1974. See Who's Your Mama? in Words.

Brian Epstein

The Beatles’ famous manager Brian Epstein knew all about the fifth commandment – the not-very-rock-and-roll exhortation to honor thy father and mother. Epstein worked at his parents’ music store (which, coincidentally, is where James McCartney Sr bought his family’s piano on an installment plan). When a catchy new pop group called the Beatles caught his eye, he immediately asked his mom and dad to come see the band in action. They were a little unsure – Epstein’s Yiddishe mama had no idea what to wear to a rock concert – but after the show, they gave their son permission to manage what would become the most famous band in rock. Epstein is the man who got the Beatles their first contract, fired Pete Best, and oversaw the band through their rise to fame. Sadly, his career was cut short with his death at age 32 from an overdose of sleeping pills. His body was discovered next to working script of "Yellow Submarine" and a copy of The Rabbi, a novel by Noah Gordon.

Marianne Faithfull
The daughter of a Jewish baroness and a British WWII spy, Marianne Faithfull went from being one of the less talented singers of the sixties to one of the more extraordinary ones of the late seventies. Faithfull was initially known mostly for being Mick Jagger’s girlfriend and partner in crime – literally, as famous accounts of the lovebirds’ drug busts attest. Her recordings, including Jagger’s "As Tears Go By," were not very well received, and she sunk into drug addiction. But in 1979, with her comeback album Broken English, Faithfull found herself suddenly widely appreciated, especially by the newfound punk scene. All the years of drinking and heroin had roughened up her voice, giving it both texture and gravitas. Since then, Faithfull has recorded several albums, working with critically acclaimed songwriters like P.J. Harvey and Beck.

Perry Farrell
Perry Farrell is another loud, proud Jewish rock star. Born Peretz Bernstein in Queens in 1959, Farrell worked in his father’s diamond business for a while before moving out west to found Jane's Addiction 1985. Two platinum albums, Nothing’s Shocking (1988) and Ritual de lo Habitual (1990) followed. Both were hugely seminal for the nineties alternative rock scene, but by the time Nirvana broke, Farrell had moved on to a new band, Porno for Pyros. Perhaps more importantly, he was also at the helm of a project that defined the sound of the era: Lolapalooza, the enormous traveling rock show. Farrell debuted his pierced, tattooed baby in 1991, headlining with Jane’s Addiction just before they broke up, and went on to steer the festival through the decade.

The Flamingos
Several different bands in the history of Jewish rock got their start in the synagogue chorus, but the Flamingos may be the only ones who met in a church choir – a Jewish church, no less. Jake and Zeke Carey were cousins who joined the Church of God and Saints of Christ Congregation when they moved from Baltimore to Chicago in 1950. The church, or synagogue, is the oldest black Jewish congregation in the US (yes, there are others). When the Carey cousins joined the choir, they became friends with Paul Wilson and Johnny Carter. Sollie McElroy rounded out the group, and as a doo-wop fivesome, they recorded their first track, "If I Can’t Have You," in 1953. In 1956, they had a Top Ten song with "I’ll Be Home," but their biggest hit was 1959’s "I Only Have Eyes For You." Having spent the early part of their vocal training on sad Jewish melodies, the group were well prepared for the lovelorn ballads of fifties R&B.

Fleetwood Mac

Born into a highly musical Jewish family, Fleetwood Mac’s Peter Greenbaum – later Peter Green -- started playing with his future bandmates in the Bluesbreakers, replacing Eric Clapton in 1966. The band became Fleetwood Mac in 1967 when the rest of the members left behind founder John Mayall to form their own group. Green’s hard-edged, blues-influenced guitar gained acclaim for the new band. Two of his songs, "Man of the World" and "Oh Well," were number two hits in 1969. But by the following year, Green’s heavy drug use had rendered him unstable, and in the spring of 1970, he left the band.

Alan Freed

Rock and roll might have existed without Alan Freed, but "rock and roll" would never have been born. In 1951, Freed began two spin rhythm and blues records on a Cleveland radio station, WJW. Instead of calling the sound "r’n’b," though, Freed gave it a racier new name, one that cut loose the blues and focused on the rhythm. Three years later, he applied for a patent, making "rock and roll" a legal coinage. By then Freed was a genuine star, DJ'ing on WINS in New York. Ultimately, a scandal involving radio bribery brought him to ruin, but the phrase "rock and roll" remained his legacy.

Kinky Friedman
Country singer, mystery author, independent gubernatorial candidate: Texas’s leading Jewish cowboy, Kinky Friedman, wears several different ten gallon hats. Born Richard Friedman, Kinky spent three years in the Peace Corps before founding Kinky Friedman and the Texas Jewboys. With songs like "They Ain’t Making Jews Like Jesus Anymore" and "Ride 'Em Jewboy," the band appealed to a small but growing cult following, ultimately touring with Bob Dylan on his Rolling Thunder Revue. The Jewboys disbanded in the late seventies, and by the early eighties, Kinky Friedman had become a writer, publishing mystery novels about a Jewish country singer named Kinky Friedman. He’s had a long career as an author, but he’s moving on once again; this spring, Kinky is running for Texas governor under the slogan "Kinky Friedman: Why the Hell Not?"

Art Garfunkel
True, Art Garfunkel may go down in rock history as the ultimate embodiment of "that other guy," but before his songwriting partner abandoned him, Garfunkel was half of one of the most important folk duos of the sixties – and don’t you forget it. Paul Simon and Art Garfunkel got their start as Tom and Jerry, hitting the top fifty with their single "Hey Schoolgirl." Lack of success caused them to split up, but when they reformed as Simon & Garfunkel in the sixties, they scored a number-one hit with "Sound of Silence" after their producer added electric guitars to their gentle folk-rock. "Homeward Bound," "I Am a Rock," and "Hazy Shade of Winter" all hit the charts in 1966 and 1967. "Mrs. Robinson" became a hit on the strength of the movie The Graduate, and their 1970 album Bridge Over Troubled Water remained on top of the charts for ten weeks. After the group split up, Garfunkel pursued an acting career which included a role in Catch-22. He also released several albums, but never even approached the fame of his former partner.

The J. Geils Band
The J. Geils Band couldn’t have been more Jewish, with the notable exception of J. himself: singer Peter Wolf, drummer Stephen Bladd, harmonica player Magic Dick (born Richard Salkovitz), keyboardist Seth Justman, and bassist Danny Klein were all Jews. And they didn’t hide it: the band was often called the Jewish Rolling Stones. During the seventies, the J. Geils band toured tirelessly, gaining a reputation based on their gritty r’n’b and wild live shows. Their second album, The Morning After, had a Top 40 hit with "Looking for a Love" in 1970, and 1972’s Bloodshot entered the top ten thanks to the single "Give It to Me." But they were mostly known as a concert band until 1981, when their single "Centerfold" became a favorite on the newborn cable channel MTV, driving the album Freeze Frame up the charts. As one of the great live bands of the era, the J. Geils Band did miss one major gig: obscure band trivia has it that they were asked to play the original Woodstock. Sadly, it seems the influence of one too many Jewish grandmothers came through; the band supposedly gave the supremely bubbe-esque response: "Three days in the mud – who needs it?"

Barry Goldberg
See Mike Bloomfield.

The Grateful Dead
From their early days in the San Francisco psychedelic scene to their one radio hit, 1987’s "Touch of Grey," the Grateful Dead have always had a large Jewish following. Deadheadism is a lot like Judiasm. Fans of the Grateful Dead, like observant Jews, glean spiritual meaning from the intensive study of their chosen texts: in this case, song lyrics. They view themselves as misfits in the greater world but draw incredible strength from their own communities. And, as the joke goes, much like the Jews, Deadheads tend to follow around the Grateful Dead. Of course, the high number of Jews in the Dead’s fanbase is echoed by the band’s own Jewishness. Drummer Mickey Hart was raised Jewish, and the band’s publicist and manager were both Jews.

Peter Green

See Fleetwood Mac.

Guster
What is it about Jewish musicians and college-based cult followings? Like Phish, Guster developed a major following in the nineties with almost no radio play, winning the hearts of thousands of college kids on their practically endless touring loops. The all-Jewish trio met at Tufts University in 1992 and released their debut album, Parachute, two years later. Goldfly came out in 1997 and Lost and Gone Forever the neat year. In 1998, the band signed to a major label, Sire, but it folded. Undeterred, they released Keep It Together with Reprise in 2003, still touring tirelessly all the while. These days, they might be the only band at any given school’s spring weekend playing a shofar - but that’s only because Phish no longer exists.

Arlo Guthrie
Woody Guthrie wasn’t Jewish, but he married a Jewish girl and settled in Brooklyn near his mother-in-law, the Yiddish poet Aliza Greenblatt. Guthrie’s son Arlo grew up Jewish and was deeply influenced by his grandmother, who served the family Shabbat dinner every Friday night. Arlo Guthrie is best known for his eighteen-minute-plus "Alice’s Restaurant Massacree," which was released in 1967. Inspiring a 1969 movie and causing the album it was on to go gold, "Alice’s Restaurant" was Guthrie’s biggest hit; however, his 1972 single "The City of New Orleans" was a commercial success, and he continued to release albums throughout the seventies. Read more about Arlo Guthrie in This Land is Your Land.

Mickey Hart
See the Grateful Dead.

Ofra Haza
If you're an Israeli pop musician, the highlight of your career is normally to become a finalist in the annual Eurovision Song Contest. Although Ofra Haza did just that in 1983, with her single "Hi!", this daughter of Yemenite Jewish refugees would soon achieve international success unprecedented for a citizen of the Jewish state. Her 1984 album Yemenite Songs (AKA Fifty Gates of Wisdom), featured club-dance versions of traditional secular and religious compositions. The album's lead single, "Im Nin'alu," with lyrics by 16th-century mystic Shalom Shabazi, reached the top 20 in the U.K. and was a hit in American clubs as well. Haza subsequently recorded a well-received English album, toured the U.S., and recorded with Iggy Pop, Sisters of Mercy, and fellow tribe-member [[Lou Reed]]. She died of AIDS-related complications in 2000.

Richard Hell
Sure, the Brits had Malcolm McLaren, but here in the US, we had our own Jewish punk pioneer in the person of Richard Hell. Born Richard Myers, the half-Jewish Hell got his start playing in Television – the band that convinced a dive bar on the Bowery called CBGB’s to start having live shows. Hell was deeply inspired by the trashy aesthetic of the New York Dolls, so when that band broke up, he teamed up with Johnny Thunders to form the Heartbreakers (although he dropped out before they made music history touring England with the Sex Pistols). Finally, Hell found his niche as a frontman with the backing band the Voidoids, defining the ennui of an era with their 1977 song "Blank Generation."

Peter Himmelman
Peter Himmelman’s Jewish rock credentials are unimpeachable, even aside from his role as son-in-law to one Robert Zimmerman. How Jewish is he? Well, he refuses to play on Shabbos. His most recent album, Imperfect World (released in March of 2005) was written after an inspiring Tisha B’av fast period. Even his Hebrew name—Pesach Mordechai—is more Jewish than most. Himmelman’s twin interests in Judaism and music have been with him since his childhood in Minnesota: he made his first trip to Israel at age eight and got his first guitar when he was 12. In the early eighties, he began playing under the pseudonym Sussman Lawrence, which eventually became the name of his new wave band. Both of their albums were lauded by critics, but it wasn’t until Himmelman went solo with This Father’s Day (1986) that he really found his stride. Dedicated to the memory of his father, with whom Himmelman was extremely close, the album won him a contract with Chris Blackwell at Island Records. Today, many albums later, Himmelman also writes children's music and music for television. He is known for his imaginative approach to concerts—he once took an entire audience out to eat after a show. Which, when you think about it, is a pretty hugely Jewish thing to do.

Susanna Hoffs
See the Bangles.

Janis Ian
Janis Ian was born Janis Eddy Fink in New York City in 1951. Though she began using "Ian" as a surname when she started playing folk music in high school, Ian never quite left behind her given name: her 1968 album was titled The Secret Life of J. Eddy Fink. Ian’s first hit was the highly controversial "Society’s Child (Baby I’ve Been Thinking)," a song about interracial romance that Ian wrote when she was only 15. The track gained attention after Leonard Bernstein featured it on a television special, launching Ian’s career. She released albums thr