In Culture and Anarchy, the great Victorian thinker Matthew Arnold made much of the tension between “Hebraism,” based on law and morality, and “Hellenism,” based on freedom and creativity. Yet, although the historical backdrop to the holiday of Hanukkah does indeed rest largely on the struggle to preserve Judaism against Hellenization, the Hasmoneans didn’t actually reject the entirety of the Hellenic tradition. Mark Gottlieb writes:

[T]he notion that [the Maccabean revolt] was fundamentally a culture clash between Hebraism and Hellenism (a popular motif in Jewish discourse itself from the 1st century CE onwards) doesn’t quite capture the complex nature of the conflict. Importantly, such a view also contradicts the simple meaning of a well-known talmudic teaching—a gloss on Genesis 9:27—that encourages the creativity and beauty of Greek civilization to reside fruitfully within the monotheistic faith of Abraham’s children: “May the beauty of Japheth [ancestor of the Greeks] dwell in the tents of Shem [ancestor of the Hebrews].”

Instead, I would suggest that the crux of the conflict centered on Greek philosophy’s challenge to the election of Israel and its distinctive worldview, both expressed by, and a consequence of, the Torah. The Jerusalem Talmud gestures in this direction in the following cryptic statement: “The Greeks darkened the eyes of the Jews with their decrees, forcing the Jews to write on the horn of an ox: ‘We have no portion in the God of Israel.’”

By the time of the Hasmonean revolt in 167 BCE, most schools of Greek thought [had accepted] some notion of an Unmoved Mover or a Logos at the pinnacle of the Great Chain of Being. [But a divine being] Who loved His creatures, let alone a particular people above all else, was simply scandalous. Israel, God’s firstborn child, had no place in the worldview of Hellas; this the rationalism of the Greeks could not abide. Hence, the persecution of traditionalist Jews (both by Israel’s enemies without and, especially, Israel’s enemies within) took the form of a forced confession: “We have no portion in the God of Israel.”

Addressing a recent meeting of the Palestine Liberation Organization’s Central Committee, Mahmoud Abbas criticized Hamas more sharply than he has previously (at least in public), calling them “sons of dogs.” The eighty-nine-year-old Palestinian Authority president urged the terrorist group to “stop the war of extermination in Gaza” and “hand over the American hostages.” The editors of the New York Sun comment:

Mr. Abbas has long been at odds with Hamas, which violently ousted his Fatah party from Gaza in 2007. The tone of today’s outburst, though, is new. Comparing rivals to canines, which Arabs consider dirty, is startling. Its motivation, though, was unrelated to the plight of the 59 remaining hostages, including 23 living ones. Instead, it was an attempt to use an opportune moment for reviving Abbas’s receding clout.

[W]hile Hamas’s popularity among Palestinians soared after its orgy of killing on October 7, 2023, it is now sinking. The terrorists are hoarding Gaza aid caches that Israel declines to replenish. As the war drags on, anti-Hamas protests rage across the Strip. Polls show that Hamas’s previously elevated support among West Bank Arabs is also down. Striking the iron while it’s hot, Abbas apparently longs to retake center stage. Can he?

Diminishing support for Hamas is yet to match the contempt Arabs feel toward Abbas himself. Hamas considers him irrelevant for what it calls “the resistance.”

[Meanwhile], Abbas is yet to condemn Hamas’s October 7 massacre. His recent announcement of ending alms for terror is a ruse.

Abbas, it’s worth noting, hasn’t saved all his epithets for Hamas. He also twice said of the Americans, “may their fathers be cursed.” Of course, after a long career of anti-Semitic incitement, Abbas can’t be expected to have a moral awakening. Nor is there much incentive for him to fake one. But, like the protests in Gaza, Abbas’s recent diatribe is a sign that Hamas is perceived as weak and that its stock is sinking.