Much has been written about why American Jews tend to be politically liberal, with reasons often citing Biblical-prophetic ethics, minority status, memories of right-wing persecution, atavistic empathy with the oppressed, and even “habit.”
While these explanations are valid and significant, they fail to address the core reason why American Jews, especially secular ones, find it harder to adopt a right-wing, conservative worldview without compromising their sense of happiness and fulfillment.
Liberals generally perceive human beings as tabula rasa—a blank slate—whose inherent goodness and altruism are corrupted by social injustice, ignorance, and material deprivation. Conservatives, by contrast, take a far less optimistic view: they tend to assume that human beings are inherently selfish and prone to vice and violence unless restrained by societal structures. (interestingly, the Bible agrees with them in Genesis 8,saying that "man's heart is evil from his youth.")
In essence, liberals believe that compassion, liberal education, freedom, and material security enable human flourishing. Conservatives, on the other hand, maintain that our selfish nature is best controlled through incentives and deterrents. This philosophical divide underpins two contrasting worldviews: one that justifies a more generous welfare state and lenient criminal justice system, and the other that vindicates capitalism and strict law-and-order policies.
Given that American Jews are generally better-off socioeconomically and are more deeply affected by lawlessness, one might expect them to gravitate towards conservatism. Yet relatively few do. Even those who cast conservative votes often do so with reservations, lacking the enthusiasm of coreligionists embracing liberal causes.
So, what explains this apparent contradiction?
Western conservatism aligns with a historical narrative that primarily vindicates a rural white Christian worldview. But this narrative offers Jews a bleak and disheartening interpretation of history, particularly of Jewish history and the antisemitism that plagues it.
A liberal worldview traditionally frames antisemitism as a temporary byproduct of ignorance and social injustice—flaws that can be corrected through education, tolerance, and equity, (although today's progressive and woke liberal ideology have made that framing questionable when it comes to antisemitism). According to the conservative view, however, antisemitism is neither temporary nor easily remedied; it is a persistent feature of human nature, naturally inclined toward envy, selfishness, and pettiness.
For Jews, this right-wing interpretation of history and human nature undermines the ethos of tikkun olam and the hope that justice, education, and equality can eradicate bigotry. Instead, conservatism offers a far more cynical message: Jews are only safe as long as they remain wealthy, strong, and heavily armed.
This grim outlook can push secular conservative Jews to distance themselves from their ancestral identity. A notable example is Henry Kissinger, who, despite being a refugee from Nazi Germany, downplayed his Jewish heritage throughout his career. Similarly, Nigel Lawson, the architect of Margaret Thatcher’s economic reforms, also chose to minimize his connection to Judaism.
It is therefore no surprise that most Jews who enthusiastically embrace conservative politics are deeply religious. It’s not simply because Orthodox Jewish values align with conservative social views or because conservative circles are supportive of hawkish Israeli policies. The deeper reason is that Orthodox Judaism has long accepted a pessimistic view of human nature without losing hope for a brighter future. In fact, the hostility of the Gentile world only strengthens the Orthodox Jewish belief that adherence to tradition will hasten the coming of the Messiah, ushering in an era of universal peace and prosperity.
The unique ability of the Orthodox Jewish world to reconcile a sober assessment of the past and the present with an inspiring vision of a world-to-come redeemed from strife, hatred and antisemitism is more valuable than ever for Jewish eudaimonia. Indeed, the rising tide of liberal antisemitism and betrayals since October 7th may well mark the end of American Jewish allegiance to liberal politics. However, this disillusionment is unlikely to merely pull American Jews away from political liberalism. Instead, we are also likely to witness a resurgence in traditional religious observance among Jews.
At this historical crossroads, it is the teachings of Orthodox Judaism—its understanding of history, ethics, human nature, and the eventual reconciliation of all things—that offer American Jews a healthy and fulfilling framework for making sense of their present reality. This reality echoes the challenges their forefathers once faced, but it is one they can endure, sustained by the hope that future generations will live in a world where peace and justice truly prevail.
Rafael Castro, a graduate of Yale University and Hebrew University, is an independent political analyst based in Berlin. A Noahide by choice, Rafael can be reached at [email protected].