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, uses a term pointedly different from the one we are used to.The hatred and oppression of Jews has been known since the late 19th century as anti-Semitism—a label, it is worth remembering, originally worn with pride by German Jew-haters.What is the difference, then, between anti-Semitism and anti-Judaism?
The Greek historian Hecataeus of Abdera, writing around 320 BCE, recorded an Egyptian tradition that inverts the familiar Exodus story.
In this version, the Hebrews did not escape from Egypt but were expelled as an undesirable element, “strangers dwelling in their midst and practicing different rites.” These exiles settled in Judea under the leadership of Moses, who instituted for them “an unsocial and intolerant mode of life.” Already, Nirenberg observes, we can detect “what would become a fundamental concept of anti-Judaism—Jewish misanthropy.” This element was emphasized by a somewhat later writer, an Egyptian priest named Manetho, who described the Exodus as the revolt of an impious group of “lepers and other unclean people.” As he will do throughout the book, Nirenberg describes these anti-Jewish texts not in a spirit of outrage or condemnation, but rather of inquiry.
Nirenberg’s thesis is that this idea of Judaism, which bears only a passing resemblance to Judaism as practiced and lived by Jews, has been at the very center of Western civilization since the beginning.
From Ptolemaic Egypt to early Christianity, from the Catholic Middle Ages to the Protestant Reformation, from the Enlightenment to fascism, whenever the West has wanted to define everything it is not—when it wants to put a name to its deepest fears and aversions—Judaism has been the name that came most easily to hand.
“Anti-Judaism,” Nirenberg summarizes, “should not be understood as some archaic or irrational closet in the vast edifices of Western thought.