A wanted man’s tale
Howard Cooper endorses a scholarly recognition of Judaism’s constantly varied strands A History of Judaism
Penguin, £12.99
AS BEFITS a Professor of Jewish Studies at Oxford, Martin Goodman has produced an erudite, deeply researched doorstop of a book, one of the merits of which is that it should silence anyone who wants to talk about “authentic” Judaism. For Professor Goodman shows, with a display of prodigious yet unshowy learning, that — despite his book’s title — there is no such thing as a “history of Judaism”, only a history of Judaisms.
In his judicious survey of more than 2,500 years of a constantly evolving set of traditions, beliefs and practices, he examines — accompanied by generous quotations from texts ancient, medieval and modern — how pluralism has ruled Jewish life. Passionate and often vituperative debates abound, of course but, for those Jews for whom these things matter, what underlies all the arguments, polemics, and the occasional cherem (ban), is the fundamental question that has been asked from the very beginning of the Jewish people’s existence as a culturally distinctive group: “What is it that the Holy One of Israel requires of us?”
Pharisees and Sadducees shared the Temple, and co-existed with the more separatist Essene community, while the politically active Zealots provided yet another distinctive way of “being Jewish”. This was a Jewish world in the 1st century which had “dramatically different” theological ideas, “argued and bickered” — plus ça change — “but ultimately tolerated each other”.
A thousand years later, Jewish life had been transformed — the Temple was no longer, Palestinian and Babylonian rabbinic traditions came to dominate Jewish practice, synagogue liturgy had replaced sacrifices, Jews were dispersed throughout the lands bordering the Mediterranean, rationalism was beginning its perennial tussle with mysticism as the dominant motif of Jewish theology — and yet, as Martin Goodman illustrates, the challenges of co-religionists who did things differently could still be tolerated as part of the multicoloured tapestry of what a living Judaism could look like.
Or, rather, just about tolerated. As the author comments in a shrewd sociological-psychological aside, which still has relevance today: “Variant Jewish customs practised… at a safe distance could be tolerated more easily than those within the local community”.
As the narrative gathers pace, the reader can sometimes feel she or he is on an express train watching the centuries, dominant personalities and religious trends flash by: here’s the Karaites dissenting from normative rabbinic ways, and there’s Rashi transforming the study of the Bible and Talmud, then Maimonides looms into view bringing Greek and Islamic philosophy into the Judaic mix, which prompts a reactive swerve towards the Zohar and mystical practices, and suddenly there’s the printing press and a democratising revolution in who has access to knowledge. Codes of law penetrate Ashkenazi and Sephardi communities alike and, before we know it, we’ve reached the inwardness of Lurianic Kabbalah and the revivalist ethos of the Eastern European Chasidic dynasties.
It’s a dizzying journey and Professor Goodman is an enthusiastic and illuminating guide. He rushes us through the post-1750 “Challenge of the Modern World” (again, a plural might have been in order) in fewer than 100 pages, as Jewish life weaves itself into multiple new strands of belief, dissent and creativity in response to modernity. Wondrously, the story goes on.
Howard Cooper is Rabbinic Director of Spiritual Development, Finchley Reform Synagogue
THE TITLE of Peter Levene’s memoir, Send for Levene (Nine Elms Books, £20) was chosen,I presume, because The Fixer had already been taken. Simply put, during his remarkable career — he set up United Scientific Holdings plc in the defence sector before becoming a civil servant in the Ministry of Defence — Lord Levene has fixed things.
Hired by Lord Heseltine (then Defence Secretary) in a bid to sort out the Government’s defence spending, Levene cleansed the Augean Stables of British military procurement — with a flame-thrower.
From then on, the word was out: if there was a project that seemed to be on the brink of collapse, the one man capable of remedying the situation should immediately be summoned — “Send for Levene!”
The memoir takes time to settle into its stride but, once it does, it becomes highly readable, detailing Lord Levene’s work on a number of ventures that have made Britain the place it is today. The success of Canary Wharf? Levene. The DLR? Levene. The Jubilee Line? Levene. And that’s not counting the saving of Britain’s — perhaps the world’s — most famous insurance broker, Lloyd’s.
The anecdotes are innumerable. Space precludes many examples but perhaps just one will suffice. In 1991, Mrs (now Lady) Levene, having launched HMS Argyle in 1989, was invited to the ship’s commissioning.
There was to be a short religious component to the ceremony, and so the Navy suggested she should invite a rabbi. The Levenes consulted the senior Jewish chaplain for the armed forces, who asked what he was expected to do at such an event.
“Oh that’s easy,” came the response from the Navy. “Just tell him to perform the usual Jewish prayers for the launch of a frigate.”
The story is, perhaps, more than an amusing anecdote. There are some extremely successful British Jews who rarely, if ever, talk about their faith and there are others who wear it proudly. Levene is in the latter category.
His story — from success in the private sector through to the public sector, through to his becoming the first Jewish Lord Mayor of London for over 40 years — has the potential to inspire a younger generation of Jews who believe in high achievement without denying or down-playing their faith. DANIEL SUGARMAN Peter Levene
Tell him to perform the usual prayers for launching a frigate’