Thursday, October 31, 2024

The Heartbreak Kid (1972) and the American Jewish Woman

Jeannie Berlin annoying Charles Grodin on their honeymoon

The Heartbreak Kid (1972, Elaine May, Charles Grodin, Cybill Shepherd, Jeannie Berlin)

This delightful film is based on a quick piece published in the January 1966 issue of Esquire by Bruce Jay Friedman. Whereas Friedman's fast-paced piece revolves around the existential angst of being rushed into a marriage and choosing "the right one," Elaine May turns this into an American Jewish story of assimilation, in which the protagonist Leonard Cantrow (Charles Grodin) pines after his non-overbearing, non-Jewish love-interest, the daughter of Minnesota tycoon Al Corcoran, Kelly Corcoran (Cybill Shepherd).

When compared to the story, we can see how the screenwriter Neil Simon and director Elaine May remade the message as an American-Jewish narrative. First off, the story is much quicker and has a different characterization. In the story, the wife doesn’t have a name, and gets one line (And I’m supposed to just listen to that? in response to his insinuations of divorice). Furthermore, her characterization is completely different from the film: Cantrow's wife is described as pale and skinny (illuminated by Friedman's phrases his bride’s slack form, pale and angular), and contrasted with Kelly, the woman of his dreams, who is described as having a nice fleshiness, a good hundred and thirty pounds to his bride’s hundred four. In the story, the wife is a waif. However, as in the film, the story also describes her as having “loud pipes."

Compared to the film, the characterisation of Lenny's women seem like a reversal. Lila is loud-mouthed, is buxom and untowardly sexual; she is also dark-haired and of darker complexion. She represents the worst of Jewish women. Therefore, Lenny is not attracted by his overbearing Jewish wife.

In the film, it is the pale, skinny, slack-formed shiksa who attracts him. The film transferred the characterization of his wife onto the shiksa Kelly. In the story, it is his wife who sounds like Twiggy. The story and the film are the opposite.

By so doing, the film reaffirms stereotypes of Jewish women. There is another series on Netflix right now using that same theme: Nobody Wants This… (because, er, nobody wants to see more Jewish women stereotypes, but actually apparently everybody does), about a Los Angeles Reform rabbi (played by Adam Brody) who falls for a non-Jewish sex-podcast-host (played by Kristen Bell). In the words of people who were involved with the production: The stereotypes of Jewish women can sometimes lean into shtick, necessary as they are for the show’s comedic contrast between the fun, outspoken, sex-positive shiksa and the severe, withholding Jewish women who view her as a threat. But [the real-life rabbi Steve] Leder said that while their exaggerated tendencies were written for a laugh, the Jews were in on the joke.

I sure hope so, and clearly there is comedic value in The Heartbreak Kid. Whereas in Nobody Wants This, the shiksa is the sexy one, in The Heartbreak Kid, it is Lila who is buxom and sensual; the audience is supposed to find her curling Lenny's chest hair discomforting and her constant need of reassurance, "am I good enough?" disturbing. While Kelly is sensual in a vague sense (in the sense that any woman in a bikini is sensual — compare Kelly's black one-piece with Lila's two-piece polka dot bikini set and robe, preceded by her red bathrobe), Kelly represents the virginal young woman. Kelly is seen by Grodin as proceeding from the clouds, as he stares up into the sun. She is young and naive, and she plays with Grodin's emotions (seemingly changing her mind whether she wants to pursue, or be pursued by, him). She is the "little girl" to Lila's matronly, fully-grown womanly attributes. Although in terms of getting what she wants, Kelly seems much more mature than Lila, who always needs reassurance.

Ultimately, then, The Heartbreak Kid falls into the age-old trope about the relationship between Judaism and Christianity. If we see Lila as the foil for Judaism, she is earthly, sensual, emotional, and unstable. Kelly is the foil for Christianity (her family is Episcopal). Kelly is light, airy, young, heavenly, and alluring. These are powerful tropes.

But in the end, Leonard finds himself in the same situation, at the end of the film rattling off his half-baked theories to two children, who leave him, and then mumbling to himself incoherently. He pursued the second beauty, but one wonders if he would have been better off with Lila. The original story (A Change of Plan) makes this point clearer, with its heading: Dedicated to any man who has ever, for one fleeting moment or more, harbored the thought that his wife was not absolutely the most wonderful woman he ever met. While portrayed through the lens of Cantrow, this is a really a tale of two women.

Monday, February 5, 2024

Books for the Study of ancient Christianity, early Judaism, and Second Temple Jewish Literature

 If you are looking to learn more about early Christianity, early Judaism, and its relationship to the Second Temple Period, these resources will be helpful. The Second Temple Period was the time when the Temple was rebuilt under Ezra-Nehemiah after the return of the exiles from Babylon back to Judea. It covered approximately 500 years, from 444 BC/BCE to 70 CE/AD. During this time, the last books of the Bible were completed (e.g., Daniel, Ezra-Nehemiah, Chronicles, Esther, Haggai, etc.). Also, the apocryphal books were written during this time, as well as the pseudepigraphical books (the name means falsely attributed, and refers to books whose authors pretend to be someone else from Biblical history, such as Moses, Enoch, or Abraham).

The following categories of Jewish books were written during Second Temple times:

  1. The Apocrypha (called the Deuterocanon, or Second Canon, by Roman Catholics)
  2. The Pseudepigrapha (books from famous biblical heroes, Moses, Enoch, Abraham)
  3. The Dead Sea Scrolls (books collected by the Essene sect at Qumran on the Dead Sea)
  4. Philo (a Jewish philosopher from Alexandria, Egypt, who wrote commentaries on Bible)
  5. Josephus (a Jewish historian who wrote Jewish histories for the Romans)
  6. The New Testament (books regarding Jesus of Nazareth by his Jewish followers)
All of these were Jewish books written during the Second Temple period.

What will follow will be a list of published versions of these books, with links to them being found on Amazon.

I. Apocrypha

  • M. Coogan, editor. The New Oxford Annotated Bible with the Apocrypha. Fully revised fourth edition. (Oxford: Oxford University Press, 2010). This is considered the standard Apocrypha Bible.
  • The Jewish Annotated Apocrypha.

II. Pseudepigrapha

  • James Charlesworth, editor. The Old Testament Pseudepigrapha. 2 volumes. (New York: Doubleday, 1983-1985). (link) This edition has the full texts, plus pages of introductions and commentaries.
The Charlesworth edition is exceedingly helpful, and includes 65 different books:
  1. 1 Enoch (Ethiopian)

  2. 2 Enoch (Slavonic) (Appendix: 2 Enoch in Merilo Previdnoe)

  3. 3 Enoch (Hebrew)

  4. Sibylline Oracles

  5. Treatise of Shem

  6. Apocryphon of Ezekiel

  7. Apocalypse of Zephaniah

  8. Fourth Ezra

  9. Greek Apocalypse of Ezra

  10. Vision of Ezra

  11. Questions of Ezra

  12. Revelation of Ezra

  13. Apocalypse of Sedrach

  14. 2 Baruch (Syriac Apocalypse)

  15. 3 Baruch (Greek Apocalypse)

  16. Apocalypse of Abraham

  17. Apocalypse of Adam

  18. Apocalypse of Elijah

  19. Apocalypse of Daniel

  20. Testaments of 12 Patriarchs

  21. Testament of Job

  22. Testaments of Three Patriarchs (Abraham, Isaac, Jacob)

  23. Testament of Moses

  24. Testament of Solomon

  25. Testament of Adam

  26. Letter of Aristeas

  27. Jubilees

  28. Martyrdom of Isaiah

  29. Ascension of Isaiah

  30. Joseph and Aseneth

  31. Life of Adam & Eve

  32. Pseudo-Philo

  33. Lives of the Prophets

  34. Ladder of Jacob

  35. 4 Baruch

  36. Jannes and Jambres

  37. History of the Rechabites

  38. Eldad and Modad

  39. History of Joseph

  40. Story of Ahiqar

  41. 3 Maccabees

  42. 4 Maccabees

  43. Pseudo-Phocyclides

  44. Sentences of the Syriac Menander

  45. More Psalms of David

  46. Prayer of Manasseh

  47. Psalms of Solomon

  48. Hellenistic Synagogal Prayers

  49. Prayer of Joseph

  50. Prayer of Jacob

  51. Odes of Solomon

  52. Alexander Polyhistor

  53. Philo the Epic Poet

  54. Theodotus

  55. Orphic Hymns

  56. Ezekiel the Tragedian

  57. Fragments of Pseudo-Greek Poets

  58. Aristobulus

  59. Demetrius the Chronographer

  60. Aristeas the Exegete

  61. Eupolemus

  62. Pseudo-Euopolemus

  63. Cleodemus Malchus

  64. Artapanus

  65. Pseudo-Hecataeus

This 2-volume edition has more books than anyone would ever need in their lifetime!

If somebody just wants to read the texts of 1 Enoch and Jubilees, and others, themselves without any scholarly comment, the following editions may be useful:

III. The Dead Sea Scrolls

The Dead Sea Scrolls were discovered by Arab Bedouins in a cave in the Judean desert in 1948. The Bedouins did not know what they were, so they took some fragments to a local Orthodox priest. The Priest could not read them but eventually contacted some Jewish academics who could read the ancient Hebrew script. Eventually, a team of Protestant and Catholic scholars was assembled to decipher the documents. More were found every day. It took nearly 50 years to catalog all the scrolls, and still clean-up work is being done. In total, 900 scrolls and scroll fragments were found, composing about 100 different texts.

The Dead Sea Scrolls consist of three types of works: Biblical Manuscripts, Sectarian texts dealing with the Essene community at Qumran, and Non-Sectarian texts that the Essenes collected at Qumran (e.g., Jubilees and 1 Enoch).

There have been many editions of the scrolls, but here I am aiming at comprehensiveness, clarity, and fidelity to the original.

Editions with Original Hebrew: