remains so important. Even in a country as broad-minded as Holland, the elders had preferred to make common cause with Christian anti-Semites and other obscurantists, rather than permit the finest of their number to use his own free intelligence.
When the walls of the ghettos fell, therefore, the collapse liberated the inhabitants from the rabbis as well as “the gentiles.” There ensued a flowering of talent such as has seldom been seen in any epoch. A formerly stultified population proceeded to make immense contributions to medicine, science, law, politics, and the arts. The reverberations are still being felt: one need only instance Marx, Freud, Kafka, and Einstein, though Isaac Babel, Arthur Koestler, Billy Wilder, Lenny Bruce, Saul Bellow, Philip Roth, Joseph Heller, and countless others are also the product of this dual emancipation.
If one could nominate an absolutely tragic day in human history, it would be the occasion that is now commemorated by the vapid and annoying holiday known as “Hannukah.” For once, instead of Christianity plagiarizing from Judaism, the Jews borrow shamelessly from Christians in the pathetic hope of a celebration that coincides with “Christmas,” which is itself a quasi-Christian annexation, complete with burning logs and holly and mistletoe, of a pagan Northland solstice originally illuminated by the Aurora Borealis. Here is the terminus to which banal “multiculturalism” has brought us. But it was nothing remotely multicultural that induced Judah Maccabeus to reconsecrate the Temple in Jerusalem in 165 BC, and to establish the date which the soft celebrants of Hannukah now so emptily commemorate. The Maccabees, who founded the Hasmonean dynasty, were forcibly restoring Mosaic fundamentalism against the many Jews of Palestine and elsewhere who had become attracted by Hellenism. These true early multiculturalists had become bored by “the law,” offended by circumcision, interested by Greek literature, drawn by the physical and intellectual exercises of the gymnasium, and rather adept at philosophy. They could feel the pull exerted by Athens, even if only by way of Rome and by the memory of Alexander’s time, and were impatient with the stark fear and superstition mandated by the Pentateuch. They obviously seemed too cosmopolitan to the votaries of the old Temple—and it must have been easy to accuse them of “dual loyalty” when they agreed to have a temple of Zeus on the site where smoky and bloody altars used to propitiate the unsmiling deity of yore. At any rate, when the father of Judah Maccabeus saw a Jew about to make a Hellenic offering on the old altar, he lost no time in murdering him. Over the next few years of the Maccabean “revolt,” many more assimilated Jews were slain, or forcibly circumcised, or both, and the women who had flirted with the new Hellenic dispensation suffered even worse. Since the Romans eventually preferred the violent and dogmatic Maccabees to the less militarized and fanatical Jews who had shone in their togas in the Mediterranean light, the scene was set for the uneasy collusion between the old-garb ultra-Orthodox Sanhedrin and the imperial governorate. This lugubrious relationship was eventually to lead to Christianity (yet another Jewish heresy) and thus ineluctably to the birth of Islam. We could have been spared the whole thing.
No doubt there would still have been much foolishness and solipsism. But the connection between Athens and history and humanity would not have been so sundered, and the Jewish people might have been the carriers of philosophy instead of arid monotheism, and the ancient schools and their wisdom would not have become prehistoric to us. I once sat in the Knesset office of the late Rabbi Meir Kahane, a vicious racist and demagogue among whose supporters the mad Dr. Baruch Goldstein and other violent Israeli settlers were to be found. Kahane’s campaign against mixed marriages, and for the expulsion of all non-Jews from Palestine, had earned him the contempt of many Israelis and diaspora Jews, who compared his program to that of the Nuremberg laws in Germany. Kahane raved for a bit in response to this, saying that any Arab could remain if he converted to Judaism by a strictly
CHAPTER NINETEEN
In Conclusion: The Need for a New Enlightenment
The true value of a man is not determined by his possession, supposed or real, of Truth, but rather by his sincere exertion to get to the Truth. It is not possession of the Truth, but rather the pursuit of Truth by which he extends his powers and in which his ever-growing perfectibility is to be found. Possession makes one passive, indolent, and proud. If God were to hold all Truth concealed in his right hand, and in his left only the steady and diligent drive for Truth, albeit with the proviso that I would always and forever err in the process, and to offer me the choice, I would with all humility take the left hand.
“The Messiah Is Not Coming—and He’s Not Even Going to Call!”
The great Lessing put it very mildly in the course of his exchange of polemics with the fundamentalist preacher Goeze. And his becoming modesty made it seem as if he had, or could have, a choice in the matter. In point of fact, we do not have the option of “choosing” absolute truth, or faith. We only have the right to say, of those who
Thomas Aquinas once wrote a document on the Trinity and, modestly regarding it as one of his more finely polished efforts, laid it on the altar at Notre Dame so that god himself could scrutinize the work and perhaps favor “the Angelic doctor” with an opinion. (Aquinas here committed the same mistake as those who made nuns in convents cover their baths with canvas during ablutions: it was felt that god’s gaze would be deflected from the undraped female forms by such a modest device, but forgotten that he could supposedly “see” anything, anywhere, at any time by virtue of his omniscience and omnipresence, and further forgotten that he could undoubtedly “see” through the walls and ceilings of the nunnery before being baffled by the canvas shield. One supposes that the nuns were actually being prevented from peering at their own bodies, or rather at one another’s.)
However that may be, Aquinas later found that god indeed had given his treatise a good review—he being the only author ever to have claimed this distinction—and was discovered by awed monks and novices to be blissfully levitating around the interior of the cathedral. Rest assured that we have eyewitnesses for this event.
On a certain day in the spring of 2006, President Ahmadinejad of Iran, accompanied by his cabinet, made a procession to the site of a well between the capital city of Tehran and the holy city of Qum. This is said to be the cistern where the Twelfth or “occulted” or “hidden” Imam took refuge in the year 873, at the age of five, never to be seen again until his long-awaited and beseeched reappearance will astonish and redeem the world. On arrival, Ahmadinejad took a scroll of paper and thrust it down the aperture, so as to update the occulted one on Iran’s progress in thermonuclear fission and the enrichment of uranium. One might have thought that the imam could keep abreast of these developments wherever he was, but it had in some way to be the well that acted as his dead-
