The Chosen

by Chaim Potok

  “Anyone who finds The Chosen is finding a jewel. Its themes are profound and universal . . . . It will stay on our bookshelves and be read again.”

  —The Wall Street Journal

  “The Chosen is one of the best novels I have read in the last decade. The author asks and provides unique and originals answers to the nature of parental love, infuses his novel with a quiet and compelling wisdom, and brings alive a period and neighborhood with rare style.”

  —Los Angeles Times

  “Perceptive, touching, exquisite, and unusual . . . . This is a most profound novel: Chaim Potok is a gifted writer.”

  —The Boston Sunday Herald

  “It makes you want to buttonhole strangers in the street to be sure they know it’s around.... It revives my sometimes fading belief in humanity. Works of this caliber should be occasion for singing in the streets and shouting from the rooftops.”

  —Chicago Tribune

  “So entertaining, so full of love and compassion that readers of all persuasions will take it to their hearts. Mr. Potok is writing about two fathers and their sons... in a way that will ring just as true at Iowa as in Brooklyn.”

  —Publishers Weekly

  “The Chosen is a compelling, absorbing book. It offers deep, sympathetic insight into the variety and profundity of Jewish tradition and heritage. It’s interesting as social commentary and as, simply, story. It’s a joy to read for its splendid, singing prose style as much as for its message.”

  —Minneapolis Star Tribune

  “We rejoice, and even weep a little . . . . While Reuven talks we listen because of the story he has to tell, and long afterward it remains in the mind and delights.”

  —The New York Times Book Review

  “It is a simple, almost meager story... yet the warmth and pathos of the dealings between fathers and sons and the understated odyssey from boyhood to manhood give the book a range that makes it worth anybody’s reading.”

  —The Christian Science Monitor

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  TO

  ADENA

  The characters and events in this novel are creations of the author’s imagination. What likeness they may bear to persons or events, living or dead, present or past, is the likeness of coincidence.

  To Dr. Israel Charny, Mrs. Jonas Greenfield, Rabbi Raphael Posner, and Dr. Aaron Rosen, all of whom helped with the research, I offer my gratitude.

  C. P.

  When a trout rising to a fly gets hooked on a line and finds himself unable to swim about freely, he begins with a fight which results in struggles and splashes and sometimes an escape. Often, of course, the situation is too tough for him.

  In the same way the human being struggles with his environment and with the hooks that catch him. Sometimes he masters his difficulties; sometimes they are too much for him. His struggles are all that the world sees and it naturally misunderstands them. It is hard for a free fish to understand what is happening to a hooked one.

  —KARL A. MENNINGER

  True happiness

  Consists not in the multitude of friends,

  But in the worth and choice.

  —BEN JONSON

  Book One

  I was a son to my father . . .

  And he taught me and said to me,

  “Let your heart hold fast my words. . . .”

  —PROVERBS

  CHAPTER ONE

  FOR THE FIRST FIFTEEN YEARS of our lives, Danny and I lived within five blocks of each other and neither of us knew of the other’s existence.

  Danny’s block was heavily populated by the followers of his father, Russian Hasidic Jews in somber garb, whose habits and frames of reference were born on the soil of the land they had abandoned. They drank tea from samovars, sipping it slowly through cubes of sugar held between their teeth; they ate the foods of their homeland, talked loudly, occasionally in Russian, most often in a Russian Yiddish, and were fierce in their loyalty to Danny’s father.

  A block away lived another Hasidic sect, Jews from southern Poland, who walked the Brooklyn streets like specters, with their black hats, long black coats, black beards, and earlocks. These Jews had their own rabbi, their own dynastic ruler, who could trace his family’s position of rabbinic leadership back to the time of the Ba’al Shem Tov, the eighteenth-century founder of Hasidism, whom they all regarded as a God-invested personality.

  About three or four such Hasidic sects populated the area in which Danny and I grew up, each with its own rabbi, its own little synagogue, its own customs, its own fierce loyalties. On a Shabbat or festival morning, the members of each sect could be seen walking to their respective synagogues, dressed in their particular garb, eager to pray with their particular rabbi and forget the tumult of the week and the hungry grabbing for money which they needed to feed their large families during the seemingly endless Depression.

  The sidewalks of Williamsburg were cracked squares of cement, the streets paved with asphalt that softened in the stifling summers and broke apart into potholes in the bitter winters. Many of the houses were brownstones, set tightly together, none taller than three or four stories. In these houses lived Jews, Irish, Germans, and some Spanish Civil War refugee families that had fled the new Franco regime before the onset of the Second World War. Most of the stores were run by gentiles, but some were owned by Orthodox Jews, members of the Hasidic sects in the area. They could be seen behind their counters, wearing black skullcaps, full beards, and long ear-locks, eking out their meager livelihoods and dreaming of Shabbat and festivals when they could close their stores and turn their attention to their prayers, their rabbi, their God.

  Every Orthodox Jew sent his male children to a yeshiva, a Jewish parochial school, where they studied from eight or nine in the morning to four or five in the evening. On Fridays the students were let out at about one o’clock to prepare for the Shabbat. Jewish education was compulsory for the Orthodox, and because this was America and not Europe, English education was compulsory as well—so each student carried a double burden: Hebrew studies in the mornings and English studies in the afternoons. The test of intellectual excellence, however, had been reduced by tradition and unvoiced unanimity to a single area of study: Talmud. Virtuosity in Talmud was the achievement most sought after by every student of a yeshiva, for it was the automatic guarantee of a reputation for brilliance.

  Danny attended the small yeshiva established by his father. Outside of the Williamsburg area, in Crown Heights, I attended the yeshiva in which my father taught. This latter yeshiva was somewhat looked down upon by the students of other Jewish parochial schools of Brooklyn: it offered more English subjects than the required minimum, and it taught its Jewish subjects in Hebrew rather than Yiddish. Most of the students were children of immigrant Jews who preferred to regard themselves as having been emancipated from the fenced-off ghetto mentality typical of the other Jewish parochial schools in Brooklyn.

  Danny and I probably would never have met—or we would have met under altogether different circumstances—had it not been for America’s entry into the Second World War and the desire this bred on the part of some English teachers in the Jewish parochial schools to show the gentile world that yeshiva students were as physically fit, despite their long hours of study, as any other American student. They went about proving this by organizing the Jewish parochial schools in and around our area into competitive leagues, and once every two weeks the schools would compete against one another in a varie
ty of sports. I became a member of my school’s varsity soft-ball team.

  On a Sunday afternoon in early June, the fifteen members of my team met with our gym instructor in the play yard of our school. It was a warm day, and the sun was bright on the asphalt floor of the yard. The gym instructor was a short, chunky man in his early thirties who taught in the mornings in a nearby public high school and supplemented his income by teaching in our yeshiva during the afternoons. He wore a white polo shirt, white pants, and white sweater, and from the awkward way the little black skullcap sat perched on his round, balding head, it was clearly apparent that he was not accustomed to wearing it with any sort of regularity. When he talked he frequently thumped his right fist into his left palm to emphasize a point. He walked on the balls of his feet, almost in imitation of a boxer’s ring stance, and he was fanatically addicted to professional baseball. He had nursed our softball team along for two years, and by a mixture of patience, luck, shrewd manipulations during some tight ball games, and hard, fist-thumping harangues calculated to shove us into a patriotic awareness of the importance of athletics and physical fitness for the war effort, he was able to mold our original team of fifteen awkward fumblers into the top team of our league. His name was Mr. Galanter, and all of us wondered why he was not off somewhere fighting in the war.

  During my two years with the team, I had become quite adept at second base and had also developed a swift underhand pitch that would tempt a batter into a swing but would drop into a curve at the last moment and slide just below the flaying bat for a strike. Mr. Galanter always began a ball game by putting me at second base and would use me as a pitcher only in very tight moments, because, as he put it once, “My baseball philosophy is grounded on the defensive solidarity of the infield.”

  That afternoon we were scheduled to play the winning team of another neighborhood league, a team with a reputation for wild, offensive slugging and poor fielding. Mr. Galanter said he was countsing upon our infield to act as a solid defensive front. Throughout the warm-up period, with only our team in the yard, he kept thumping his right fist into his left palm and shouting at us to be a solid defensive front.

  “No holes,” he shouted from near home plate. “No holes, you hear? Goldberg, what kind of solid defensive front is that? Close in. A battleship could get between you and Malter. That’s it. Schwartz, what are you doing, looking for paratroops? This is a ball game. The enemy’s on the ground. That throw was wide, Goldberg. Throw it like a sharpshooter. Give him the ball again. Throw it. Good. Like a sharpshooter. Very good. Keep the infield solid. No defensive holes in this war.”

  We batted and threw the ball around, and it was warm and sunny, and there was the smooth, happy feeling of the summer soon to come, and the tight excitement of the ball game. We wanted very much to win, both for ourselves and, more especially, for Mr. Galanter, for we had all come to like his fist-thumping sincerity. To the rabbis who taught in the Jewish parochial schools, baseball was an evil waste of time, a spawn of the potentially assimilationist English portion of the yeshiva day. But to the students of most of the parochial schools, an inter-league baseball victory had come to take on only a shade less significance than a top grade in Talmud, for it was an unquestioned mark of one’s Americanism, and to be counted a loyal American had become increasingly important to us during these last years of the war.

  So Mr. Galanter stood near home plate, shouting instructions and words of encouragement, and we batted and tossed the ball around. I walked off the field for a moment to set up my eyeglasses for the game. I wore shell-rimmed glasses, and before every game I would bend the earpieces in so the glasses would stay tight on my head and not slip down the bridge of my nose when I began to sweat. I always waited until just before a game to bend down the earpieces, because, bent, they would cut into the skin over my ears, and I did not want to feel the pain a moment longer than I had to. The tops of my ears would be sore for days after every game, but better that, I thought, than the need to keep pushing my glasses up the bridge of my nose or the possibility of having them fall off suddenly during an important play.

  Davey Cantor, one of the boys who acted as a replacement if a first-stringer had to leave the game, was standing near the wire screen behind home plate. He was a short boy, with a round face, dark hair, owlish glasses, and a very Semitic nose. He watched me fix my glasses.

  “You’re looking good out there, Reuven,” he told me.

  “Thanks,” I said.

  “Everyone is looking real good.”

  “It’ll be a good game.”

  He stared at me through his glasses. “You think so?” he asked. “Sure, why not?”

  “You ever see them play, Reuven?”

  “No.”

  “They’re murderers.”

  “Sure,” I said.

  “No, really. They’re wild.”

  “You saw them play?”

  “Twice. They’re murderers.”

  “Everyone plays to win, Davey.”

  “They don’t only play to win. They play like it’s the first of the Ten Commandments.”

  I laughed. “That yeshiva?” I said. “Oh, come on, Davey.”

  “It’s the truth.”

  “Sure,” I said.

  “Reb Saunders ordered them never to lose because it would shame their yeshiva or something. I don’t know. You’ll see.”

  “Hey, Maker!” Mr. Galanter shouted. “What are you doing, sitting this one out?”

  “You’ll see,” Davey Cantor said.

  “Sure.” I grinned at him. “A holy war.”

  He looked at me.

  “Are you playing?” I asked him.

  “Mr. Galanter said I might take second base if you have to pitch.”

  “Well, good luck.”

  “Hey, Malter!” Mr. Galanter shouted. “There’s a war on, remember?”

  “Yes, sir!” I said, and ran back out to my position at second base.

  We threw the ball around a few more minutes, and then I went up to home plate for some batting practice. I hit a long one out to left field, and then à fast one to the shortstop, who fielded it neatly and whipped it to first. I had the bat ready for another swing when someone said, “Here they are,” and I rested the bat on my shoulder and saw the team we were going to play turn up our block and come into the yard. I saw Davey Cantor kick nervously at the wire screen behind home plate, then put his hands into the pockets of his dungarees. His eyes were wide and gloomy behind his owlish glasses.

  I watched them come into the yard.

  There were fifteen of them, and they were dressed alike in white shirts, dark pants, white sweaters, and small black skullcaps. In the fashion of the very Orthodox, their hair was closely cropped, except for the area near their ears from which mushroomed the untouched hair that tumbled down into the long side curls. Some of them had the beginnings of beards, straggly tufts of hair that stood in isolated clumps on their chins, jawbones, and upper lips. They all wore the traditional undergarment beneath their shirts, and the tzitzit, the long fringes appended to the four corners of the garment, came out above their belts and swung against their pants as they walked. These were the very Orthodox, and they obeyed literally the Biblical commandment And ye shall look upon it, which pertains to the fringes.

  In contrast, our team had no particular uniform, and each of us wore whatever he wished: dungarees, shorts, pants, polo shirts, sweat shirts, even undershirts. Some of us wore the garment, others did not. None of us wore the fringes outside his trousers. The only element of uniform that we had in common was the small, black skullcap which we, too, wore.

  They came up to the first-base side of the wire screen behind home plate and stood there in a silent black-and-white mass, holding bats and balls and gloves in their hands. I looked at them. They did not seem to me to present any picture of ferocity. I saw Davey Cantor kick again at the wire screen, then walk away from them to the third-base line, his hands moving nervously against his dungarees.

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sp; Mr. Galanter smiled and started toward them, moving quickly on the balls of his feet, his skullcap perched precariously on the top of his balding head.

  A man disentangled himself from the black-and-white mass of players and took a step forward. He looked to be in his late twenties and wore a black suit, black shoes, and a black hat. He had a black beard, and he carried a book under one arm. He was obviously a rabbi, and I marveled that the yeshiva had placed a rabbi instead of an athletic coach over its team.

  Mr. Galanter came up to him and offered his hand.

  “We are ready to play,” the rabbi said in Yiddish, shaking Mr. Galanter’s hand with obvious uninterest.

  “Fine,” Mr. Galanter said in English, smiling.

  The rabbi looked out at the field. “You played already?” he asked.

  “How’s that?” Mr. Galanter said.

  “You had practice?”

  “Well, sure—”

  “We want to practice.”

  “How’s that?” Mr. Galanter said again, looking surprised.

  “You practiced, now we practice.”

  “You didn’t practice in your own yard?”

  “We practiced.”

  “Well, then—”

  “But we have never played in your yard before. We want a few minutes.”

  “Well, now,” Mr. Galanter said, “there isn’t much time. The rules are each team practices in its own yard.”

  “We want five minutes,” the rabbi insisted.

  “Well—” Mr. Galanter said. He was no longer smiling. He always liked to go right into a game when we played in our own yard. It kept us from cooling off, he said.

  “Five minutes,” the rabbi said. “Tell your people to leave the field.”

  “How’s that?” Mr. Galanter said.

  “We cannot practice with your people on the field. Tell them to leave the field.”

  “Well, now,” Mr. Galanter said, then stopped. He thought for a long moment. The black-and-white mass of players behind the rabbi stood very still, waiting. I saw Davey Cantor kick at the asphalt floor of the yard. “Well, all right. Five minutes. Just five minutes, now.”