While this ideological clash between Jews and Hellenists has been seized on by some commentators who perceive an eternal struggle between Judaism and “secular culture”, Judaism Reclaimed develops Rabbi S. R. Hirsch’s thoughtful and nuanced explanation of the ideal interplay between religion and culture, and how this was not realised in the Hellenist-Chanukah era.
R' Hirsch’s builds his account upon an early passage of the Torah. Shortly after the floodwaters have subsided, Noach embarks upon a session of heavy drinking which leaves him lying exposed, provoking contrasting reactions from his sons Shem, Cham and Yafet. While Cham mocks – and according to some midrashim abuses – his helpless father, Yafet allows himself to be guided by Shem to recover their father’s dignity. Noach wakes (and presumably sobers) up and pronounces “the most profound and far-reaching vision of the future that God ever permitted a mortal to behold or utter”.
“Cursed be Canaan, may he be a servant of servants to his brothers… Blessed be God the God of Shem...God will broaden/open up [through] Yafet and he should dwell in the tents of Shem...”
While this passage has sometimes been approached – by Jewish and Christian commentaries alike – as foretelling and even justifying African slavery, Ibn Ezra strongly opposed this interpretation. How do these commentaries, he writes, ignore the fact that the first line of powerful kings after the Flood, including the fearsome and powerful Nimrod, were descendants of Cham?
This paves the way for R Hirsch’s approach which understands that Noach’s words concerning his sons represent three distinct ideologies and traits which individuals – and even nations – can display. These verses contain Noach’s fervent wish and guidance to the various nations which would descend from his sons as to how their national traits can be channelled toward spiritual accomplishment:
Cham (literally “hot”) represents the height of unrestrained “burning” physical power and desire which respects neither spiritual nor intellectual values. As a result, those possessing such a personality descend into a form of slavery, unable to free themselves from their desires and primal passion.
Yafet (literally “beauty” (yofi) or “openness” - liftoach) connotes the ability of emotion to make one “open” or appreciative of external impressions and influences. Yafet’s culture, seen most strongly with the Greeks, embodies the ability of the arts to elevate and uplift raw physicality.
Shem (literally “name”) represents intellectual clarity and the potential connection to God that this brings (“God of Shem”). The ability to assign a name to something indicates a clear perception of its inner nature and function. When Adam, in Gan Eden, names the animals it is not a matter of simple convenience to distinguish between various species of wildlife. But is seen by many commentaries as representing a profound understanding of their nature and essence. A form of wisdom which transcends the physical world.
It is crucial to note that R’ Hirsch understands Noach’s words to his sons be referring to traits and ideologies rather than strict biological descent. So, for example, while the cultured Germans of the 19th century would have been viewed by R Hirsch as prime embodiments of Yafet, their 20th century murderous descendants were unquestionably a powerful expression of Cham.
Noach’s prophecy was uttered at the dawn of civilization. Surveying human history in the last 4,000 years we can trace, in retrospect, the influence of these three forces through the development of humanity. To summarize Rav Hirsch’s theory, many nations have risen and fallen throughout human history, their only contribution being their attempts to control the world by harnessing human ability and potential to the goal of destruction, exploitation, and domination of others. The whole aspiration of such nations of “Cham” is power, brute force, tyranny, coupled with a submission to their own basic urges.
But there are other nations that devote their energies more to beauty, art, and aesthetics. Those cultures which have represented or been primarily influenced by the characteristics of “Yafet” recognize that there is a higher ideal to which mankind must ascend, valuing beauty and elegance over raw physicality. The trait of Yafet must play a crucial role in refining the physicality of Cham, using art and aesthetics to develop an acceptance and eventually an appreciation of more transcendent concepts. Once people have become aware of and able to appreciate matters which lie above raw physicality they can then be led towards the more spiritual message and truths of “Shem”.
According to R’ Hirsch, the intellectual and moral clarity of Shem demonstrates that Yafet’s glorification of pleasure and satisfaction through beauty, culture and refinement should not be humanity’s highest aspiration. Instead, there must be a more noble ideal — a recognition of what is inherently good and true. Such truths are provided by the intellectual and spiritual clarity of “Shem,” who embodies the teachings and values of the “God of Shem”.
Shem teaches God’s views of the world and humanity. How humans are created in God’s image, and must be guided and elevated by God’s wisdom and teachings. This in contrast to the Greek approach in which humans build gods in their own image by deifying their own flawed ideas of beauty, strength and wisdom.
It is an important feature of R’ Hirsch’s approach that the traits and ideologies of Yafet are viewed neither as inherently good nor inherently harmful. The art and aesthetics are a powerful tool which, when used correctly, can enhance the religious truths of Shem and enable them to be more easily understood. In such a scenario – as with Noach’s sons – Yafet is allowing himself to be guided by Shem subjecting himself to the influence and teachings of Shem.
Rav Hirsch traces these ideas through early human history until the era of the Greeks. He uses this to shed further light on the greater significance of the Chanukah story and its ideological dimension.
Yafet’s ability to open people’s minds and make them appreciative of greater ideas can be used positively in the service of the truths of Shem. In the era of the Chanukah story however, the aesthetic and artistic aspects of Yafet were being allied to a Cham-like imperial and tyrannical war machine which sought to control and impose itself violently on the truths of Shem. Once the ideology and traits of Yafet are no longer submitting themselves to the guidance of Shem’s truths and teachings they lose their legitimacy and, particularly when combined with the violence of Cham, can become a dangerous threat to Judaism.
This is why – despite Noach’s indication that Yafet has a lot of positives to offer humanity – the Jews and Hellenists faced off in a bitter ideological struggle. When Yafet is not prepared to reside and be guided by the truths of Shem. When human-created conceptions of culture and refinement are seen as an ultimate goal for humanity as with the Hellenistic transformation of human characteristics into godly attributes. This puts Yafet and so-called “secular culture” on a collision course with the truths of the God of Shem which teach God’s perspective and thoughts of mankind, morality and human endeavour.
Judaism Reclaimed develops these ideas in a more modern context with the 20th century phenomena of the cultured tyranny of Nazi Germany (Cham and Yafet) and the Religious tyranny of Islamic State (Cham and Shem).
First posted to Facebook 13 December 2020, here
