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Sometimes this has caused him prob- lems — as in the furor last year over a panel evaluating a Holocaust curriculum program. One member of the panel com- plained loudly that the program, the only one of its kind, was "anti-Christian." Another suggested that "the Nazi point of view, however unpopular, is still a point of view, and is not presented." Kristol defends Bennett against this kind of guilt-by-association argument. "First, you can't choose everyone who ad- mires you. People admire you for all sorts of reasons. In the real world of politics, you will have allies who don't agree with you about everything. Jews know this as well as anyone. "Frankly, Jews have been a little harsh; these are people Jewish groups can disagree with without thinking they're terrible people. I think we saw this with the Bork nomination. A lot of the groups that worked to defeat him, I think, are a little embarrassed now." Kristol also suggests that Jewish groups have allowed the issue of school prayer to take on disproportionate importance in the debate over changes in the American education system. "Obviously, we support the Reagan ad- ministration favoring voluntary school prayer," says Kristol, the consummate team player. "Reasonable people can differ about whether this would be a sensible Constitutional amendment or not; I don't think it's fair to say that the 80 percent of the American people who support the amendment are all anti-Semitic, or insen- sitive to minority religions. Nor is it fair to say that New York wasn't a place where Jews could live and feel comfortable prior to 1962, when they still had these prayers. There are a spectrum of people behind school prayer, but the issue has become identified with the most extreme part of that spectrum." Although he doesn't come right out and say it, Kristol strongly implies that the Jewish community is too touchy about the range of moral issues that are a big part of the educational reform movement, and about the ultimate intentions of some key players in that movement. "Jews have an obligation to look careful- ly and freshly at these issues," he says. "In the Jewish community, as in many others, there is a certain amount of fighting the battles of 20 years ago.'" Bill Kristol's background as a scholar is evident throughout his conversation. His rapid-fire delivery gives the impression of a person dealing with an uncontrollable flow of ideas. Still, he is clearly a man who chooses his words with care. Although his job is not overtly political, he never forgets that he and his boss are at the center of a political tempest; ill-chosen words by either can make the front page of the New York Times the next day. More importantly, Kristol has a way of constantly elevating the discussion to the abstract. Even personal questions about whether his conservatism clashes with his Judaism quickly move to the lofty regions of scholarly debate. Despite this tendency, he doesn't seem Dr. William Kristol will speak at Temple Beth El in Birmingham at 8 p.m. Monday, co-sponsored by the American Jewish Committee, Young Adult Division of the Jewish Welfare Federation and Temple Beth El. evasive. Instead, he gives the impression that he is just talking in his native language—the language of the academy, not the political trenches. His conservatism is deeply ingrained. When his classmates at Harvard were demonstrating against the war in Viet Nam, he was working for Scoop Jackson — because President Nixon was too soft on the Soviet Union. "As I've gotten older and had kids," he says, "I think I have become more conser- vative, and more Jewish. I see the two go- ing hand in hand; I don't see a whole lot of issues where the two collide. I won't deny that there are tensions occasionally. What's easiest for me as a Jew and what's best for America are not always in sync; one hopes that most of the time they'll coincide. "I would have no great problem if my daughter were asked to say or was given the opportunity to say — a non-sectarian prayer, or even if her class was singing Christmas carols, and she had to make a decision about whether to sing them or sit quietly. "Life is full of tradeoffs — and there is this tradeoff at some point of whether one allows the majority to pass on its tradi- tions and engage them publicly, and how much, and how much of this comes at the expense of others. I don't deny that there's some tension in issues like school prayer. But I don't regard it as a very great ten- sion. I did it when I was a kid, and I don't think it ruined me." ❑ —