TIME Religion

No, Eric Cantor Did Not Lose Because He’s Jewish

Despite what sensational headlines have suggested, anti-semitism isn't to blame for Eric Cantor's stunning primary defeat

Eric Cantor’s primary defeat by David Brat, an economics professor at Randolph-Macon College, sent the pundits scurrying. Shocked and bewildered, they searched around for theories to makes sense of what they had not anticipated happening. Hundreds of articles were written and dozens of explanations were offered.

One of the more fascinating threads that emerged from the cacophony of ideas put forward in the days following the primary was the effort to find a Jewish dimension to the story. Cantor, the House Majority Leader, was the highest ranking Jewish lawmaker in American history, with aspirations to be Speaker of the House. When one adds to that the fact that Brat is a religious Christian who speaks frequently of his faith, the temptation to uncover a Jewish angle became irresistible. The New York Times, the Washington Post, the leading Jewish weekly the Forward, and a variety of other publications duly turned out articles examining, from every perspective, the Jewish and religious sides of the election.

The problem was that there was no Jewish angle, at least not one of any consequence.

David Wasserman, a normally sensible political analyst, got things going with a much-quoted statement to the Times suggesting that anti-Semitism was at play in Cantor’s defeat. Cantor was culturally out of step with his redrawn district, according to Wasserman, “and part of this plays into his religion. You can’t ignore the elephant in the room.” Sensationalist headlines soon followed. The Week, a news magazine, ran a story entitled “Did Eric Cantor lose because he’s Jewish?” And the Forward ran an opinion column with the headline “Did Eric Cantor Lose Because He’s Jewish? You Betcha.”

But there was no elephant in the room. There wasn’t even a mosquito in the room. Nobody could turn up a single statement or piece of literature coming from the Brat campaign or anyone else that was even remotely anti-Semitic. And sensationalism aside, the ultimate consensus of virtually everyone was that anti-Semitism was not a factor of any kind in Cantor’s loss.

Conservatives, including Jewish conservatives, cried foul, charging that the point of the coverage was a deliberate attempt by liberals to smear Republican voters as bigots. Perhaps, although my own view is that it reflected media sloppiness and obsessiveness more than political conspiracy.

Another claim was that even in the absence of explicit anti-Semitism, the Brat victory represented a victory for evangelicalism and Christian politics and therefore a long-term threat to Jews and all non-Christian minorities. Vigilance about church-state separation is always appropriate, of course, but it is hard to see the threat here. Brat is often described as aligned with the Tea Party, which is a motley collection of organizations and activists; it has ill-defined religious positions not at all identical with those of evangelical groups, which are diverse themselves. Most important, there is much evidence that Americans are becoming less religious and not more so, and, as the gay marriage issue demonstrates, more tolerant in their religious outlooks.

Mr. Brat, of course, likes to talk publicly of his belief in God, and that is distressing to some people, both Jews and Christians. But God talk is acceptable in America, and people with liberal religious outlooks, President Obama included, also make reference to their religious beliefs from time to time. The key for politicians is to be sure that they ground their statements in a language of morality that is accessible to everyone; Americans need a common political discourse not dominated by exclusivist theology. As long as Brat—and others—stay on the right side of that political line, there is no reason to see this election as a religious watershed for Jews or anyone else, or a victory for religious coercion.

A third claim is that the Cantor defeat represents a disastrous decline of Jewish political fortunes. In this view, Cantor’s defeat is seen as part of a broader pattern: There are 33 Jews in the current Congress, both the House and the Senate, as compared with 39 in the previous one. But here again, this seems like an altogether arbitrary and unfounded assumption. Jews are well represented in all areas of America’s educational, business, and political life, and that is not changed in any way by the defeat of a Jewish Majority Leader in the House of Representatives.

Eric Cantor’s fall from political power is interesting and in some ways important. For decades to come, politicians and professors will study it as an example of what happens when a serious but self-referential politician loses touch with the things that ordinary Americans care about and gets caught up in the big-dollar culture of Washington. But they will say very little about the Jewish dimension of this affair—and that is for the simple reason that it doesn’t exist.

Rabbi Eric H. Yoffie, a writer and lecturer, was President of the Union for Reform Judaism from 1996 to 2012. His writings are collected at ericyoffie.com.

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