Reviewing a new anthology titled American Jewish Thought since 1934, David Wolpe finds much worth reading and thinking about, from the works of the “great triumvirate” of Abraham Joshua Heschel, Mordecai Kaplan, and Joseph B. Soloveitchik to essays by such thinkers as José Faur, Leo Strauss, and Hannah Arendt. But amid this intellectual feast, he finds evidence of the fundamental fragility of modern Jewish theology:

Jewish thinkers were once more preoccupied with explaining what God commands than why. . . . That there were commandments and a legal system that spelled them out was not really in doubt. This was not just a matter of theory; it was a matter of social fact. Jews lived in communities in which observance of the mitzvot was a way of life.

However, once the life of mitzvot is not a communal given and the notion of a divine Being who cares about what one eats becomes difficult to believe, the burden on Jewish religious thinkers is not merely to find symbolic or pragmatic reasons for the commandments but to justify them as commandments at all. “Because He—or the authoritative tradition He authorized—said so” no longer serves, and the main problem is only secondarily the male pronoun.

Thus, most modern Jewish thinkers have turned from explanations of obedience to ideologies of encouragement: you should make this practice part of your life for the following reasons . . . But none of these reasons is as compelling as a divine command, and liberal theology, and to some extent even Orthodox theology, has been a series of attempts to craft a rationale that delivers some sense of obligation. Yet “you should” will never be as compelling as “you must.”

Although there are, as evidenced in this anthology, serious and brilliant contemporary liberal Jewish thinkers, the number of serious liberal Jews is shrinking. [Thus] many Jews find that what they believe cannot be transmitted, and what can be effectively transmitted they cannot believe.

To Mathias Döpfner, a German and the publisher of the online magazine Politico, the war between Israel and Iran

is a central front in a global contest in which the forces of tyranny and violence in recent years have been gaining ground against the forces of freedom, which too often are demoralized and divided. In a world full of bad actors, Iran is the most aggressive and dangerous totalitarian force of our time.

But Israel is only the first target. Once Israel falls, Europe and America will be the focus. . . . It is therefore surprising that Israel is not being celebrated worldwide for its historic, extremely precise, and necessary strike against Iranian nuclear-weapons facilities and for the targeted killing of leading terrorists, but that the public response is dominated by anti-Israel propaganda. The intelligence and precision of Israel’s actions are not admired but are instead used here and there to perpetuate blatantly anti-Semitic stereotypes.

If Israel does not achieve its goals—destruction of the nuclear facilities, maximum weakening of the terrorist regime, and, ideally, the removal of the mullahs—the world will quickly look very different. China will seize this historic opportunity to annex Taiwan sooner than expected. Largely without resistance. . . . That is why America and Europe, in their own interests alone, must stand united with Israel and do everything in their power to ensure that this historic liberation is achieved.