Reviewing Ruth Wisse’s online course on George Eliot’s Daniel Deronda, Liel Leibovitz pronounces the lectures “as gripping as anything currently on Netflix” and suggests they “ought to be binged upon as ravenously as one would, say, on a season of House of Cards.” Eliot’s 19th-century novel, he argues, is particularly well suited for our times, and nowhere more so than in its two intertwined plots: the story of Daniel Deronda’s embrace of his Jewish heritage and the story of Gwendolen Harleth—a young, beautiful, and genteel woman faced with her family’s sudden impoverishment:

Some enlightened souls [in Victorian Britain], and there are quite a few of them in the novel, have difficulty understanding why, if England is so keen on embracing its Jews as equals, the Jews should insist on maintaining their differences. Why not marry their Christian neighbors and friends? Why insist on blood and kin and tribe?

The question—and herein lies Eliot’s genius—can be asked of women as easily as it can of the Jews. Although several of her critics had trouble wedding Gwendolen’s story to that of Deronda’s religious awakening, . . . Eliot realized that Jews and women faced the same essential dilemma: will they try to unshackle themselves from their essential nature in a way that is bound to doom them to misery? Or can they achieve a more meaningful emancipation, enjoying equal rights while being permitted to remain true to who they are and wish to continue to be? Gwendolen chooses the former path, Deronda the latter, and their respective fates are a useful lesson in the dangers of deracination.

It’s a lesson, thankfully, that’s likely to shake many modern Jewish readers, who see no other source of light save for the universalist splendor of tikkun olam and who view nationalism, tribalism, and other forms of primordial attachment as a gateway to barbarism and brutality. But a shaking is much needed. With anti-Jewish malice roaring from left and right, we’ve no other prescription but to reject the simpering spinelessness that seeks meaning in other peoples’ values and instead embrace our own. We must now realize, as Eliot and her hero both did, that happiness and survival both depend on loving that which reinforces the best in us, be it the spouse that shares our destiny or the community of which, for better or worse, we will forever be a part.

It’s not a lesson that the cosmopolitans in our midst would readily applaud, but cosmopolitanism, as Eliot bitingly reminds us in the very first page of her novel, is not much more than a rowdy casino, and the only freedom it offers is the thrill of throwing away all that’s truly valuable for an illusory shot at momentary ecstasy. Now more than ever, it’s a thrill we must learn to resist, and in Daniel Deronda, Ruth Wisse gives us what we most desperately need: an upright Jew, a moral man, and a real conservative hero.

For some time, opponents of U.S support for Israel have been urging the White House to end the war in Gaza, or simply calling for a ceasefire. Douglas Feith and Lewis Libby consider what such a result would actually entail:

Ending the war immediately would allow Hamas to survive and retain military and governing power. Leaving it in the area containing the Sinai-Gaza smuggling routes would ensure that Hamas can rearm. This is why Hamas leaders now plead for a ceasefire. A ceasefire will provide some relief for Gazans today, but a prolonged ceasefire will preserve Hamas’s bloody oppression of Gaza and make future wars with Israel inevitable.

For most Gazans, even when there is no hot war, Hamas’s dictatorship is a nightmarish tyranny. Hamas rule features the torture and murder of regime opponents, official corruption, extremist indoctrination of children, and misery for the population in general. Hamas diverts foreign aid and other resources from proper uses; instead of improving life for the mass of the people, it uses the funds to fight against Palestinians and Israelis.

Moreover, a Hamas-affiliated website warned Gazans last month against cooperating with Israel in securing and delivering the truckloads of aid flowing into the Strip. It promised to deal with those who do with “an iron fist.” In other words, if Hamas remains in power, it will begin torturing, imprisoning, or murdering those it deems collaborators the moment the war ends. Thereafter, Hamas will begin planning its next attack on Israel:

Hamas’s goals are to overshadow the Palestinian Authority, win control of the West Bank, and establish Hamas leadership over the Palestinian revolution. Hamas’s ultimate aim is to spark a regional war to obliterate Israel and, as Hamas leaders steadfastly maintain, fulfill a Quranic vision of killing all Jews.

Hamas planned for corpses of Palestinian babies and mothers to serve as the mainspring of its October 7 war plan. Hamas calculated it could survive a war against a superior Israeli force and energize enemies of Israel around the world. The key to both aims was arranging for grievous Palestinian civilian losses. . . . That element of Hamas’s war plan is working impressively.