A Torah scroll. Photo: RabbiSacks.org.

Alexander the Great (356-323 BCE) holds a very special place in Jewish historiography and mythology. He passed through the Land of Israel on his way to Egypt, although Jerusalem was not on his route. And from there, he went on to conquer Persia and got as far as India. He died in Babylon on his way back.

He was a child prodigy who had been educated by Aristotle (Maimonides’ philosophical inspiration). Wherever he went, he sent back scientific samples to his mentor. He believed that people should be free to believe whatever religious ideas they fancied, so long as they lived their lives according to a systematic ethical program.

Putting an effigy in a temple of those he conquered was political not ideological; it certainly was not a religious compulsion. Alexander was seen as a great man precisely because he encouraged modernization without trying to impose his religious views.

After Alexander died, his empire was divided up. Israel fell between the Seleucid Empire, based in Damascus, and the Ptolemies in Egypt. Over the next 200 years, regimes changed — they came and went. Jews fought Jews, and then fought Syrians and Egyptians in turn. And yet thanks to Alexander, they were left alone religiously (except, of course, under Antiochus IV and later a Ptolemy). And, despite the rivalry and antipathy of Alexander’s Greek and Roman heirs, we survived and occasionally thrived.

The Jewish response to Greek and Roman civilization, was to borrow and adapt, particularly in education. What Judaism opposed in Greek thought was its sexual and physical overindulgence, despite the stoic strain in Greek philosophy. Judaism insisted on a non-rational, spiritual dimension, and a system of law and morality that had to apply equally to everyone, regardless of rank or power. But ideas were not enough. Judaism emphasized behavior.

There are many legends about Alexander and his wisdom recorded in the Talmud and Midrash. One is that Shimon HaTsaddik, Simeon the Just, the High Priest, appeared before him in a dream dressed in his white Yom Kippur finery. It seems Alexander had dreamt about being visited by a white figure the night before. In reality, the dates don’t match Shimon with Alexander’s timeline. And a similar story is told about Yochanan Ben Zakkai and the Roman Vespasian. The name Alexander was then adopted as a Jewish name, whether it was Alexander or the short version of Sender. No other non-Jewish ruler sympathetic to the Jews, from some of the Caesars to Napoleon, was paid such a compliment.

The other famous Talmudic story that I mentioned earlier this year in another piece, is that the local nations appeared before Alexander and asked him to dispossess the Jews, but he allowed the Jews to defend themselves, and their enemies were routed.

On another occasion, the people of Egypt came to judgment with the Jewish people before Alexander of Macedon. The Egyptians said, “It says in the Torah: ‘And the Lord gave the people favor in the eyes of Egypt, and they lent them gold and silver’ (Exodus 12:36). Give us back the silver and gold that you took from us.”

Gavia ben Pesisa replied that if their source was the Torah, it also says “And the Children of Israel, dwelt in Egypt, for four hundred and thirty years” (Exodus 12:40), during which they were enslaved to Egypt, engaged in hard manual labor. Give us the wages for all the work of the 600,000 whom you enslaved in Egypt for four hundred and thirty years (Exodus 12:37). Immediately, they abandoned their fields and their vineyards and fled” (TB Sanhedrin 91b abbreviated and edited).

Of course, I do not take all this as historical fact. But these legends do tell us something about our predicament today, as we face almost universal antagonism — it has almost always been thus.

Our historical connection to the land of Israel was challenged long before there were Muslims, Marxists, or Palestinians. And people have always tried to turn our own books, whether the Bible or the Talmud, against us. Why even in Egypt a few years ago, there was a serious attempt to recover reparations from Israel for stealing their property 3,000 years ago. It will never change. As it was then, we must fight back, but humor and storytelling are useful tools that we’ve always used to feel better and survive.

The author is a writer and rabbi, currently based in New York.