A new look at ‘Portnoy’s Complaint’ as satire
“Promiscuous: ‘Portnoy’s Complaint’ and Our Doomed Pursuit of Happiness,” by Bernard Avishai. (Yale University Press, 2012)
The late 1950s and early 1960s represented a unique chapter in the history of American fiction — the rise of the Jewish writer. Beginning with “Marjorie Morningstar” (1955), which landed its author, Herman Wouk, on the cover of Time, the American Jewish experience dominated American literature. All of this culminated in 1969 with the publication of Philip Roth’s controversial “Portnoy’s Complaint.” Then, suddenly, the bubble burst. Except for Neil Simon, Jewish writers seemed to cater more to a niche market. While many of these writers showed a deeper and more sympathetic understanding of Jewish culture than did their predecessors, they no longer commanded center stage.
When “Portnoy’s Complaint” first appeared it was surrounded by controversy. Some critics saw it simply as obscene. In the words of Gershom Scholem, “This is the book for which all anti-Semites have been praying.” Now, more than 40 years since its publication, we should be able to achieve a more balanced approach. Such is the purpose of Bernard Avishai’s “Promiscuous.”
From the outset, Avishai focuses on something that should have been obvious from the beginning — the ironic distance between Portnoy and Roth: “The caution — that Portnoy was not Roth — was ignored even by more seasoned critics who read novels for a living.” Many readers who assumed that Roth was writing about his own family, for example, have been surprised to learn that Roth, unlike Portnoy, did not have a sister.
For Avishai, who is personally acquainted with Roth and has been able to obtain some first-hand insights, the novel is essentially a satire, and Portnoy himself is the principal object of the satire. Another target of Roth’s satire, Avishai asserts, is psychoanalysis itself: “If you read between the lines — and how can you not? — the uber-objects of Roth’s satire are those very orthodox psychoanalytic expectations, which Portnoy implicitly pays homage to.” Avishai defends Roth against the charge of misogyny, saying “Portnoy does not objectify women until he has objectified himself.”
I wish Avishai had paid more attention to this novel as literary satire, with its implicit critique of the novels of Malamud and Bellow, who placed too much symbolic weight on their Jewish characters. In “The Assistant,” Malamud had treated the Jew as a representative of the prophet Isaiah’s “suffering servant.” For Roth, speaking through Alex Portnoy, such concepts cannot be applied to contemporary Jews.
There are some places where Avishai’s arguments are a bit hard to follow, and there is one incident of nasty lashon hara directed at one of Roth’s detractors which has no place in a book of this type (page 136 if you have the book — otherwise, I don’t want to spread the rumor here). But if you agree that “Portnoy’s Complaint” is a landmark of Jewish-American fiction, then this book is a must read.
I was 15 years old in 1991. My dad had just come out of the closet, left my mom and moved into his own apartment. Our family was stunned at his revelation and we fell apart. Books were my best friends then, and still are. So I did the only thing I knew how to do: I went to the bookstore to get some help.
One of the real winners in the recent Gaza War was Israel’s Iron Dome Rocket Defense System which successfully knocked down 421 rockets launched from Gaza and bound for Israeli cities, an 84 percent success rate. The system limited Israeli casualties to six during the seven days of bombardment and as a result significantly decreased the pressure on Israeli decision makers to invade Gaza.
When we are facing health and healing challenges, community and tradition are two of the resources we call upon in Jewish life. I learned this lesson of community and tradition most profoundly from a colleague and mentor, Rabbi Simkha Weintraub, rabbinic director of the National Center for Jewish Healing. It forms the foundation of our Jewish Community Chaplaincy program in Kansas City, of which I have the privilege of serving as Kansas City’s Jewish Community Chaplain.
The Jewish Community Chaplaincy program of Jewish Family Services is hosting a healing service at 6:30 p.m. Thursday, Dec. 6, at Village Shalom.