The neoconservatives responded to the book with invective, nothing more.
On publication day two extraordinary things happened: A favorable review by Christopher LehmannHaupt appeared in the New York Times and 1 received a telephone call at seven-thirty that morning from an executive on the editorial side of the paper who described the review as "an act of moral courage. The review hadn't been that good, and 1 hoped the book was not that bad. But the thought ofbook reviewing as a moral act set my soul to dancing.
It was the last dance. A silence unlike any 1 had ever known began. The New York Times Sunday books section, which has reviewed every book 1 have written, with the exception of a first novellong ago, was silent.ivalojuhuwer.tk
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When someone at the paper brought it up to the editor of the Sunday Book Review, he reportedly snapped, "Who wants to know? Loretta Barrett.
Not long afterward, a young editor at ran an ad in the New York Times, with one side devoted to positive eomments from Harper's told of attending a meeting of Timerman, Vietor Navasky, Justin Kaplan, the Committee for the Free World, which and the Lehmann-Haupt review, as best he said was run by Midge Deeter and inI ean remember, and the other side re- cluded Eugene Ionesco and Saul Bellow peating the inveetive from the Globe story. One of the subjeets Curiously enough, David Brudnoy, a of the meeting, aeeording to the young eonservative who hosted a Boston radio editor, was the book I had written.
How program, invited me up there one night to respond to it was the question. The fito talk about the book. My wife and I nal decision was "to kill it with silenee. Brudnoy was politej he had read the book, after the publieation of the Globe article but it was the day the Israelis ehose to and before the daily Times review. If the bomb Lebanon, and that was the story. SOME DAYS IN THE CITY Some days, the sky deseends to the level of mid-thigh water the doek-hands co me loose, and language is a skiff over land through the rhythm of your breathing, girl then I can hear the pink oriole, the body is a metronome of blood and syllables beating placentas of speech and news tingles like a caress of words still to be spoken: umbrellas, bracelets, sleepers in doorways, police and victimI wind these objects to strike my human self de ad so as to taste the massy hive, the bIoom and sounds following my spending to gather up the pennies, kisses meant for you, lost in transit, I follow my own kisses to rooms in European cities, to the bottom of a shot glass like a piece of economy flung about the streets I spit pronouns, you fall from my lips, bewildered I fall to the tracks, a suicide, a trembling drunk at Du Pont and this day is a book left ajar, next to the rain.
Suddenly, the world seemed to chik was a pleasant enough person, and though it was not an easy night for him, have become mute.
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Eventually the silence itself became he remained gracious to the end. Art D'Lugoff, ing in New York. A member of the board who owned the Village Gate nightclub, telephoned Loretta Barrett at her office tried to arrange a debate there between at Anchor Press. I'll send them by messenger:' Finally, alesser known woman and "Forty. It broke my heart. In my mid-forties I Your name?
If anyone mon debate with death. The thought of Lebanon, the pull of mercy, and a little found out There were oxygen conspired to keep me alive. Upon recovering, I sat on an empty no nasty letters, no responses, nothing. The question of whether it was apassion beach and dreamed. Metaphors came to for mercy or for self-interest that had en- visit there.
They made a schedule of work. I pined American Spectator;' he said. They have fame, fueyare close to power as advisers to powerful men, and they remind their audiences that Jews are rich. They do not seem to recall that Jews are few. All of them are teachers or writers, men and women who are comfortable with adulation, at ease with the power of teachers over their students and of editors over writers. Men co me in limousines and private planes to seek their wisdom. Jeremiah described the difference between their position and th at of Jewish ethics: "Thus saith the Lord: Let not the wise man glory in his wis dom, neither let the mighty man glory in his might, let not the rich man glory in his riches; but let him that glorieth glory in this, th at he understandeth, and knoweth Me, that I am the Lord who.
If any man knew the ways of the world and the abuses of power, it was Jeremiah.
B. L. FARJEON.
The life of a prophet was a perilous one: Ifhe delivered bad news and it came true, he suffered along with the rest of the people; if he delivered bad news and it did not come true, he might be killed or exiled as a false prophet. Jeremiah's father was sent into exile by King Solomon; the prophet learned early on what a man might endure if he disagreed with the powerful. Jeremiah himself lived through Israel's defeats by the Babylonians and Assyrians. He died in exile in Egypt.
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He was tried for treason. He endured beatings, curses, prison. His works were shredded and burned. He was thrown into a weIl and.
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Treachery, defeat, destruction, murder, corruption, and oppression were all weIl known to him. Yet he urged Jews to seek the ethicallife. One does not expect a movement of editors and teachers to have either the poetry or the vision or even the worldliness of Jeremiah, nor does one expect such a movement to have the temerity to preach loudly against the ethics that have sustained a people for more than three thousand years.
The neoconservatives might argue that they have a different message precisely because they have not suffered in their own lives. They are the Jews who attended secular universities, gaining prestige and tinancial security. They are the Jews who send their children to secular universities. They have come through the Ku Klux Klan and Gerald 1. Smith and restrictions and quotas.
They have come through sweatshops and tenements and the Depression and Brooklyn and the Bronx. They have made it. Jews worked in tanneries and collected dog dung and lived in ghettos, but that was a long time ago. This is America and these are good times for Jews in America. Nor do they believe mercy and social justice must be brought about through the law of the land. They are for the strong. They are for the efficiency of the market in all things, for they identify with the strong. Shame for them is to be a poor and humbie people and to behave accordingly. At the heart of their choice, they say, is an abiding belief in the market efficiencies of capitalism.
They have wholeheartedly embraced the theory of the invisible hand. It is an interesting theory and very much to the benetit of some, but it is not a theory that can be made compatible with Judaism. The invisible hand devolves from the antinomian ideas of Saul of Tarsus; Jewish ethics devolve ;rom the visible hand of the Law. You fellows got a great ballgame going.
As soon as you're through But we do know one thing: The media are not to be trusted.
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The press is like a plague of 10custs upon the republic: elitist, biased, and forever ideological. This axiom of public life commands universal assent, from virtually every point along the political spectrum. The lords of the press, we are told, use the machinery of mass persuasion to mint a steady stream of agitprop briefs for the liberal order.
So widespread has this plaint become that, in a paradox worthy of a Howard Beale, vilifying the elite liberal media has become the fastest path to elite media success. Forced to concede that the vehicle in question was a Lexus, he protested, "But you know it's a it's got some dings in it. It's not, after all, that O'Reilly or anyone else accuses the "liberal media" of ramming home some identifiabie tradition or system of thought.
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