Commentary Magazine


Contentions

Hang on a Minute, Scrooge

I admire Christopher Hitchens as a fierce critic of Islamist violence, and his thunderbolts against organized religion are unfailingly entertaining. But he makes a couple of easy elisions in his Slate essay about Hanukkah that need addressing.

Hitchens claims that:

About a century and a half before the alleged birth of the supposed Jesus of Nazareth (another event that receives semiofficial recognition at this time of the year), the Greek or Epicurean style had begun to gain immense ground among the Jews of Syria and Palestine. The Seleucid Empire, an inheritance of Alexander the Great—Alexander still being a popular name among Jews—had weaned many people away from the sacrifices, the circumcisions, the belief in a special relationship with God, and the other reactionary manifestations of an ancient and cruel faith.

Hitchens goes on to cite Michael Lerner of Tikkun fame:

Along with Greek science and military prowess came a whole culture that celebrated beauty both in art and in the human body, presented the world with the triumph of rational thought in the works of Plato and Aristotle, and rejoiced in the complexities of life presented in the theater of Aeschylus, Euripides, and Aristophanes.

Sounds pretty great, right? But as it happens, the specific events commemorated by Hanukkah have a rather different cast. The Maccabees were not so much fighting to destroy Hellenism as to drive out the occupying forces of Antiochus IV Epiphanes, the Seleucid king of Syria, who had banned (in an unprecedented step for a Seleucid) the practice of Judaism as a whole.

As Sam Schulman, reviewing Hitchens’s God Is Not Great in the June 2007 issue of COMMENTARY, notes:

[Hitchens’s] stroke of counterhistory has been heavily prettified in the details. On the one hand, as Hitchens tells it, there were the Hellenized Jews of Palestine—suave, cosmopolitan, athletic, well educated, yearning to enjoy the finer things in life as represented by their Greek overlords. On the other hand, there were the religious fundamentalists of the day, the Jewish reactionaries seeking only to proscribe and to prescribe. In Hitchens’s reconstruction, the Maccabean revolt sounds like nothing so much as the struggle between “aesthetes” and “hearties” in the Oxford of Evelyn Waugh’s Brideshead Revisited.

But the Maccabean wars were not like that. The Greeks were not fighting for the mellow and the metrosexual. They aimed to pour hogs’ blood over the altar, erect statues of Jove in the sanctuary, eradicate Jewish identity itself. Had the Maccabees failed, there would have been a victory not of secular humanism over religious fundamentalism but of the pitiless Olympian gods—and their Egyptian co-deities—over monotheism and the complexities of ethical life.

It’s all very well for Hitchens to call Hanukkah a celebration of tribal Jewish backwardness. But were the practices of the Greeks any less backward? No to circumcision but yes to exposing imperfect infants? No to the special relationship with God but yes to the Oracles of Delphi and Dodona?

A little thought experiment: can you think of a more theologically “complex” story than the binding of Isaac by his father Abraham, after Abraham was commanded to sacrifice him? Ah, the binding of Isaac, you say! The signal example of Judaism’s “cruelty”! But hang on. Those Aeschylean and Euripidean “complexities of life” so beloved of Rabbi Lerner and cited with such approval by Hitchens—does anyone really need to be reminded of how blood-drenched they were? How Orestes suffers in their toils? How Medea’s children die? Isaac, you’ll remember, lives.

But there’s something even more troubling about Hitchens’s reading of Hanukkah:

To celebrate Hanukkah is to celebrate not just the triumph of tribal Jewish backwardness but also the accidental birth of Judaism’s bastard child in the shape of Christianity. You might think that masochism could do no more. Except that it always can. Without the precedents of rabbinic Judaism and Roman Christianity, on which it is based and from which it is borrowed, there would be no Islam, either. . . . And this is not just a disaster for the Jews. When the fanatics of Palestine won that victory, and when Judaism repudiated Athens for Jerusalem, the development of the whole of humanity was terribly retarded.

Umberto Eco once observed that counterfactual conditionals are always true, because their premises are always false. Hitchens’s thumbnail sketch is too deterministic a reading to bear much scrutiny. Let me see if I have this right: because an obscure sect of Jewish guerrillas defeated an occupying Syrian army in Jerusalem in 165 B.C.E., we got . . . the Christian Church astride the globe like a colossus, the Crusades, the Muslim conquest of Spain, the Inquisition, all the depredations of the monotheistic religions against each other and against secularists ever since, up to and including 9/11? So, if the Maccabees had lost in Jerusalem, absolutely none of this would have happened? That contention, at least, seems ridiculous on its face.

Hitchens complains that Hanukkah has become a Jewish analogue for Christmas. Sociologically that is trivially true; theologically and historically it’s nonsense. Yet Hitchens can now say that:

Every Jew who honors the Hanukkah holiday because it gives his child an excuse to mingle the dreidel with the Christmas tree and the sleigh (neither of these absurd symbols having the least thing to do with Palestine two millenniums past) is celebrating the making of a series of rods for his own back.

Coming from him, this is a remarkable statement. Strange, isn’t it, how much Hitchens the secularist can sound like a militant Jewish purist? Even (dare I say it) a Maccabee?



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