OVERVIEW OF DAVID'S
LATEST BOOK
Mel Gibson’s The Passion of the Christ revealed the emotional fault line dividing Jews and Christians today. In his controversial WHY THE JEWS REJECTED JESUS: THE TURNING POINT IN WESTERN HISTORY (Doubleday, March 15, 2005), profilic author and journalist David Klinghoffer recalls that many of his conservative Christian friends were hurt by the Jewish reaction to Gibson’s film. But more so, they were reminded of a bewildering mystery that has haunted Christians for two thousand years: Why have Jesus’ own people, the Jews, always overwhelming rejected him? Meanwhile many Jews, while basing their Jewish identity on the fact that they don’t accept Jesus, have little idea why they don’t believe in the Christian savior.
For the first time in modern history, Klinghoffer, an Orthodox Jew, revives an ancient tradition – that of the disputation, going back to the Middle Ages – to explain the Jewish rejection of Jesus. He tells a dramatic story from history – of Jews and Christians confronting each other over the ultimate religious question: Has the Messiah come? His accessible, lively account of the Jewish-Christian debate over two millennia will intrigue anyone who wants to know why Western history took the course it did.
Published just prior to Easter, when Christians recall Jesus’ death and resurrection, Klinghoffer’s book will spark heated debate.
David Klinghoffer is a senior fellow at the Discovery Institute, a columnist for the Jewish Forward and writes frequently for a variety of other publications, including the Wall Street Journal, Los Angeles Times, Seattle Times, and Publishers Weekly. Former literary editor of the conservative National Review, he is the author of a spiritual memoir about becoming a Jew, The Lord Will Gather Me In, a finalist for the National Jewish Book Award; and of a widely praised biography of the Biblical patriarch Abraham, The Discovery of God.
A California native and 1987 graduate of Brown University, Klinghoffer lives in the Seattle area with his wife and two children. He is available for speeches, media appearances, and phone interviews.
David Klinghoffer is a dynamic, entertaining speaker and debater. To book a speech, contact David's agent, Mildred Marmur, Marmur Associates, at the email at the bottom of the page.
"FEW WRITERS ON RELIGION ARE AS FEARLESS AS [DAVID] KLINGHOFFER" -- Esther Schor, Princeton University, writing in the Times Literary Supplement
"KLINGHOFFER'S FRANK CONVICTION LENDS HIS MATERIAL URGENCY AND NARRATIVE VERVE" -- Washington Post
UPCOMING APPEARANCES INCLUDE
April 4, 2:20 PM: Speech at Maimonides School, Brookline, MA; phone 617-232-4452
April 5, 1 PM: Lecture at Columbia Journalism School, NY, NY; for info, phone 212-854-3878
April 5, 7 PM: Speech at Congregation Bnai Yeshurun, Teaneck, NJ; phone 201-836-8916
April 6, 8:45 AM: Speech to Center for Jewish Values, NY, NY; for info, phone Andrea Ragone, 212-618-6300
April 10, 1 PM: Reading at Barnes & Noble, Bellevue, WA
May 2, 7 PM: Panel discussion at University of Judaism, Bel-Air, CA; phone 888-853-6763
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Excerpt from review in NATIONAL REVIEW:
By Michael Potemra
Why the Jews Rejected Jesus: The Turning Point in Western History, by David Klinghoffer (Doubleday, 247 pp., $24.95)
A Jew today will frequently encounter the well-meaning Christian who is, frankly, puzzled: Why do Jews remain Jews? Hasn’t the old issue been settled by mere numbers, by the Christian preponderance in both population and cultural influence? Why don’t the Jews just be good sports, and go along with the rest of us who are fortunate enough to be in the majority of Americans, i.e., those who accept Jesus as the Messiah? The easy answer is the one Thomas More gave in A Man for All Seasons. Norfolk was hectoring him: “Dammit, Thomas! . . . Why can’t you do as I did and come with us, for fellowship!” To which More responded: “And when we die, and you are sent to heaven for doing your conscience, and I am sent to hell for not doing mine, will you come with me, for fellowship?”
Here I stand, ich kann nicht anders. It can be a brave answer, but it remains an intellectually easy one: Who can argue with an assertion of conscience? David Klinghoffer will not settle for the easy answer: He demands a solid intellectual underpinning for the Jewish faith, one that shows it to be reasonable—because the Jewish conscience is based not on an act of willfulness but on a rigorously formed tradition of faith and intellect.
Klinghoffer’s excellent new book takes religious truth claims seriously. This is not, he writes, something that can be taken for granted: “The leadership of the American Jewish community is not committed to the belief that their ancestral religion is even true and can be defended on rational grounds.” This “strong relativistic tendency” risks reducing Judaism to a social artifact, curated for reasons of sentimentality and tribal nostalgia. Klinghoffer is a very amiable fellow (he was one of my predecessors as NR’s literary editor, and we have met on a number of occasions), but he is clearly not afraid to rattle the family china cabinet.
Why, then, did—do—Jews reject Jesus? To answer this question, Klinghoffer takes us into the thought-world of the Hebrew Scriptures, and of 1st-century A.D. Judaism. Let’s consider, as a particularly important example, the religious leaders’ attitude toward the commandments. They had been warned in Deuteronomy that “you must neither add anything to what I command you nor take away anything from it, but keep the commandments of the Lord your God” (4:2), and that you shall observe these commandments “always” (11:1). Now comes Jesus, presenting his listeners with innovative loopholes—didn’t David break the Sabbath (Matt. 12:3)?—and appearing to put Himself above the commandments: “The Son of man [Jesus Himself] is lord of the Sabbath” (Matt. 12:8). In asserting that the Sabbath is made for man, and not man for the Sabbath (Mk. 2:27), Jesus indicates that He is in a position of judgment above both man and Sabbath. In the Sermon on the Mount, he espouses an attitude of contrast between the hitherto authoritative teaching of the religious leaders (“You have heard that it was said to those of ancient times . . .”) and his own definitive new teaching (“But I say to you . . .”).
To the traditional believers of His time, this must have sounded shocking: Surely the Messiah they were awaiting would not overturn their most cherished religious beliefs? In this context, when Jesus admonished them, “Do not think that I have come to abolish the law or the prophets” (Matt. 5:17), it might have been heard as less than sincere.
But what about the Old Testament prophecies that are quoted to prove that Jesus is the Messiah? While Klinghoffer is skeptical of the “proof-texting” approach, he is no slouch at it himself, as he shows in his picking apart of various passages. He asks, however, that readers look further, past ambiguous O.T. phrases that may or may not find echoes in the story of Jesus, to the overall picture of the Messiah adumbrated by the prophets. If one is to be accepted as the Messiah, writes Klinghoffer, “let him do what the ‘son of man,’ the promised Messiah, had been advertised as being destined to do from Daniel back through Ezekiel and Isaiah and the rest . . . Let him rule as a monarch, his kingship extending over ‘all peoples, nations, and languages.’ Let him return the exiles and rebuild the Temple and defeat the oppressors and establish universal peace, as the prophets also said.” In this, one can hear a reverberation of the most emotionally powerful argument against the Christian faith: The world sure doesn’t look redeemed.
Klinghoffer thus makes good on his title, offering a cogent intellectual explanation of why Jews reject Jesus. For Jewish readers, he provides an impressive apologia for the Jewish faith; all Jewish parents should strongly consider giving this book to their children as a bar (or bat) mitzvah gift.
For Christians—who will surely account for the lion’s share of the book’s readership—Klinghoffer has created a window into the Jewish mind, an opportunity to understand from within the faith of God’s covenant people, to which faith—and people—Christians remain bound. At one point, he quotes the medieval Jewish theologian Moses Maimonides: “All these matters relating to Jesus . . . only served to clear the way for King Messiah, to prepare the whole world to worship God with one accord.” Maimonides was writing in a context of anti-Christian polemic, but his words ring true in the Christian heart: Christians, too, believe that the first coming of Jesus paved the way for His second, this time as the King who will fulfill—visibly, beyond the shadow of doubt—the words of the Hebrew prophets.
The Christian reading this book, struggling with its arguments, is in the position of Jacob wrestling with the stranger in Genesis 32: We will not let him go, until he gives us a blessing—which blessing he provides, amply, in his final pages. “It served God’s purposes,” he writes, “that there be a unique religion, acknowledging Him, for the people who spread out from Europe. . . . [That religion] departs from Judaism in many ways. But in revering the God of Israel, it contains the seeds for an ultimate reunification of the peoples in God’s service.” On that day, wrote Zechariah, “the Lord will become king over all the earth; on that day the Lord will be one and his name one” (14:9). This is the faith of Abraham, Isaac, and Jacob; of Jesus and Paul; and of Christians and Jews today.
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