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In May 1945, Nathan Marx flies out of Europe to finish World War II with a training company at Camp Crowder in Missouri. On his first night as first sergeant, Sheldon Grossbart asks Marx about the GI parties every Friday. These “parties” are when soldiers clean out their barracks in preparation for Saturday inspections. They also coincide with Jewish services. Grossbart notifies Marx that the other men think he and two other Jewish soldiers attend services to avoid cleaning. Marx tells Grossbart that he can do nothing to stop the other soldiers from thinking or saying that but confirms to Grossbart that he is Jewish himself.
Marx brings the issue up to his superior, Captain Barrett, who ignores it, saying that he judges men by their hearts and guts and that there is no need to address the issue. Marx decides to address it anyway, and under Captain Barrett’s name, he announces that anyone can attend their respective religious services when they occur as long as they report to him first. It is a Friday, and Grossbart and his friends Fishbein and Halpern report to Marx before going to the synagogue. Grossbart thanks Marx for legitimizing their attendance and even invites him to join them. Marx refuses, but the waning day around him stirs memories of his life before the war, and he decides to attend in search of his former self. Marx arrives at the synagogue and sits behind the boys, who don’t seem to be taking the ceremony seriously until they notice him. Marx listens as the rabbi laments that the food at the camp is not kosher but encourages the boys to eat it nonetheless and stay strong during their service.
The next week, Marx is called into Captain Barrett’s office because Grossbart’s mother wrote a letter to her congressman about the food not being kosher. In the letter, she says that Grossbart throws up every day from eating the food. Marx tries to explain to Barrett the importance of these dietary laws and the strong bonds between parents and children in Jewish families. Barrett listens but dismisses Marx’s suggestions. To address the letter, Marx and Barrett go to the shooting range to speak directly with Grossbart. Barrett uses Marx’s service record to universalize the Jewish people and tells Grossbart that if Marx can eat non-kosher food and be a war hero, then he can eat the food in the mess hall as well. He tries to shame Grossbart and tells him that dietary laws do not matter. After their conversation, Barrett leaves, and Marx questions Grossbart about his parents. Grossbart reveals that both of his parents speak only Yiddish and that he wrote the letter himself. Grossbart tells Marx that he is just looking out for his friends.
Two days later, another letter arrives from Grossbart’s parents saying that their son will give up the dietary laws for the good of his country and that Marx was the soldier who helped him make the decision. The letter is very complimentary of Marx, and he wonders what Grossbart’s motivations are for it but soon accepts the soldier’s withdrawal from his life. After this letter, Grossbart and his friends act as regular trainees and leave Marx alone. Marx grows used to being a noncombatant and enjoys being free of Grossbart.
One Sunday, though, Grossbart finds Marx and asks for two favors. His first is to know where they will be deployed, though Marx tells him he does not know. The second request is for a pass to visit his aunt in St. Louis for a Passover seder. Marx denies him, as no soldiers in training are allowed leave. When Marx brings up the most recent letter, Grossbart becomes angry, saying that Marx was never meant to see it, and accuses Marx of persecuting him for being Jewish. He begs Marx for a pass and Marx tells him to just be like everyone else. Grossbart leaves, and an hour later, Marx catches him trying to leave anyway and caves, writing him a pass and swearing him to secrecy.
Grossbart comes back soon after with Fishbein and Halpern, asking if they can all have passes, as his aunt invited them and he caught them before he left. Marx at first denies them, and Grossbart gives his pass to Halpern, saying he needs the break the most. Marx confiscates the pass, assuring them that he is not persecuting them. They are upset, and Marx finally caves and writes them all passes, asking only that they bring him back some gefilte fish in return.
After they depart, Marx decides to be kind to the boys and asks a colleague where the boys will deploy. The colleague tells Marx that the boys will be sent to the Pacific and that Shulman, who works in classification and assignment, saw the orders through the week before. The next night, Grossbart comes into Marx’s room asking about their assignment so he can help calm Halpern. Marx realizes that Grossbart is lying to get the truth and tells him that they will go to the Pacific. He reminds Grossbart that he does not have the power to change their assignment. Before he leaves, Grossbart gives Marx an eggroll instead of gefilte fish, and Marx realizes he lied about the seder. Grossbart tells him he had the date wrong, and Marx decides he is done helping the soldier. He tells Grossbart to leave him alone or else he will make his life miserable. He dismisses Grossbart and throws the eggroll out the window.
The soldiers receive their orders and learn that everyone is going to the Pacific except Grossbart, who will go to New Jersey. Marx realizes that Grossbart has made a connection with another Jewish superior, Shulman in classification and assignment. Marx calls the office and goes to Shulman’s superior, saying that Grossbart wants to go to the Pacific to avenge a made-up brother who died in Europe. He says that he is trying to help out a fellow Jewish soldier and requests that Grossbart be reassigned to the Pacific. The next day, with new orders in hand, Grossbart confronts Marx, calling him antisemitic. Marx confronts him about his lying and leaves as Grossbart weeps and rages. He asks Grossbart what happened to looking out for Fishbein and Halpern and condemns Grossbart’s hypocrisy while making peace with what he has done to the young soldier.
Nathan Marx undergoes a unique transformation over the course of “Defender of the Faith” as he transitions away from a wartime mentality back to that of a civilian. This process is complicated by the manipulation of Sheldon Grossbart, who helps Marx to reconnect with his Jewish identity but hardens him against feelings of kinship through his lies. Grossbart connects with Marx over their shared Jewish identity, reminding Marx of his pre-war life. One such memory of his grandmother showing kindness convinces Marx to be more sympathetic to Grossbart and his friends: “I had cut myself while doing something I shouldn’t have done, and her daughter was busy bawling me out. I needed a hug and a kiss, and my mother would moralize. But my grandmother knew—mercy overrides justice” (193). Marx’s memory of being a scared child, and the comfort his grandmother’s care brought him, convinces him to find out where the boys will be stationed. After denying them this knowledge throughout the story, he finally helps them. This change in Marx shows how the Strength of Relationships in Jewish Families can have cascading effects over time. It is the memory of his grandmother that convinces him to change. He recognizes the importance of having someone who cares in times of hardship and becomes that person for his Jewish trainees.
Grossbart and Marx argue more than once over the course of “Defender of the Faith” and frequently accuse each other of antisemitic feelings and outright lying. In one such argument, Marx, the experienced soldier, complains of Grossbart’s meddling and complaining and implores him to change. Marx pleads with Grossbart to be more stoic, like his fellow soldiers, but Grossbart asserts his Jewish identity as an explanation for his idiosyncratic behavior: “‘Grossbart, why can’t you be like the rest? Why do you have to stick out like a sore thumb?’ ‘Because I’m a Jew, Sergeant. I am different. Better, maybe not. But different’” (188).
Marx, by contrast, keeps his Jewish identity largely hidden, not following dietary laws or frequently attending services. He believes that his leadership role requires him to put the others at ease by downplaying the cultural differences between himself and them. Grossbart, on the other hand, draws attention to himself through his letters about the food and weekly attendance at Temple. Both Marx and Grossbart must navigate the challenges of being members of a religious minority in a military that prizes uniformity, evidence of the Pressures of Modernity on Tradition. Marx follows the modern rules of the military, forsaking traditions, while Grossbart does the opposite, committing to traditions and causing trouble for himself. The pressures of modernity call for a dismissal of traditions to create uniformity in the armed forces, making each soldier like the next. Grossbart’s commitment disrupts the modernity and efficiency of the military, drawing the ire of his superiors.
The conflict between modernity and tradition in the army is most clearly demonstrated in Captain Barrett’s reaction to Grossbart’s letters. Barrett asserts that Grossbart should be more like Marx, forsaking his traditions for the common good of the army. His view of these two soldiers is not only antisemitic for the way in which he universalizes Jewish life, pitting the two against each other as foils, but also demonstrates the pressure American society puts on Jewish communities to modernize: “Who does more for Jews—you, by throwing up over a lousy piece of sausage, a piece of first-cut meat, or Marx, by killing those Nazi bastards? […] He’s a goddamn hero, and he eats what we give him. Why do you have to cause trouble?” (180). Barrett is dismissive of Grossbart’s values and beliefs, and he uses Marx, another Jewish man, to shame him. He sees Marx as a standard, a man who is modern and who does not hold traditions that contradict the life in the military. He also accuses Grossbart of making trouble by wanting to keep his religious traditions, exhibiting a belief that while Jewish identity is welcome in the military, the actual practice of Judaism is not. This sentiment is later echoed in “Eli, the Fanatic” as Eli attempts to convince Leo to modernize and have his man forsake traditional clothing. In both stories, there is pressure to abandon Jewish traditions to assuage the anxieties of non-Jewish communities.
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By Philip Roth