by Philip Roth
7. Inasmuch as anti-Semites cannot control their hatred, they are not like other people. We recognize that even to drop a casual anti-Semitic slur endangers our struggle to rid ourselves of our sickness.
8. Helping to detoxify others is the cornerstone of our recovery. Nothing will so much ensure immunity from the illness of anti-Semitism as intensive work with other anti-Semites.
9. We are not scholars, we do not care why we have this dreadful illness, we come together to admit that we have it and to help one another get rid of it.
10. In the fellowship of A-S.A. we strive to master the temptation to Jew hatred in all its forms.
4
Jewish
Mischief
“Now suppose,” I said to Aharon when we met to resume our work over lunch the next day, “suppose this isn’t a stupid prank, isn’t an escapade of some crazy kind, isn’t a malevolent hoax; suppose, despite every indication to the contrary, these two are not a pair of con artists or crackpots—however astonishing the supposition, suppose that they are exactly what they present themselves to be and that every word they speak is the truth.” My resolve to compartmentalize my impostor, to keep coolly disengaged, and, while in Jerusalem, to remain concentrated solely on the assignment with Aharon had, of course, collapsed completely before the provocation of Wanda Jane’s visit. As Claire had forlornly predicted (as I who’d phoned him right off the bat in the guise of Pierre Roget, secretly had never doubted), the very absurdity of his impersonation was too tantalizing for me to be able to think of anything else quite so excitedly. “Aharon, suppose it is so. All of it. A man named XYZ happens to look like the twin of a well-known writer whose name, remarkably enough, is also XYZ. Perhaps some three or four generations back, before the millions of European Jews migrated en masse to America, they were rooted in the same Galician clan—and perhaps not. Doesn’t matter. Even if they share no common ancestry—and wildly unlikely as all the similarities might seem—such a coincidence could happen and in this instance it does. The duplicate XYZ is mistaken repeatedly for the original XYZ and naturally comes to take a more than passing interest in him. Whether he then develops his interest in certain Jewish contradictions because these figure prominently in the writer’s work or whether they engage him for biographical reasons of his own, the duplicate finds in Jews a source for fantasies no less excessive than those of the original. For instance: Because the duplicate XYZ believes that the state of Israel, as currently constituted, is destined to be destroyed by its Arab enemies in a nuclear exchange he invents Diasporism, a program that seeks to resettle all Israeli Jews of European origin back in those countries where they or their families were residents before the outbreak of the Second World War and thereby to avert ‘a second Holocaust.’ He’s inspired to pursue its implementation by the example of Theodor Herzl, whose plan for a Jewish national state had seemed no less utopian and antihistorical to its critics some fifty-odd years before it came to fruition. Of the numerous strong arguments against his utopia, none is more of an impediment than the fact that these are countries in which Jewish security and well-being would be perennially menaced by the continuing existence of European anti-Semitism, and it’s with this problem still obstructing him that he enters the hospital as a cancer patient and finds himself being nursed by Jinx Possesski. He is ill, Jewish, and battling to live, and she is not only pantingly alive but rabidly anti-Semitic. A volcanic drama of repulsion and attraction ensues—bitter cracks, remorseful apologies, sudden clashes, tender reconciliations, educational tirades, furtive fondlings, weeping, embraces, wrenching emotional confusion, and then, late one night, there comes the discovery, the revelation, the breakthrough. Sitting at the foot of the bed in the dark hospital room where, struggling miserably against the dry heaves, he is on the chemotherapy intravenous drip, the nurse discloses to her suffering patient the miseries of her consuming disease. She tells it all as she never has before, and while she does, XYZ comes to realize that there are anti-Semites who are like alcoholics who actually want to stop but don’t know how. The analogy to alcoholism continues to deepen the longer he listens to her. But, of course, he thinks—there are occasional anti-Semites, who engage in nothing more really than a little anti-Semitism as a social lubricant at parties and business lunches; moderate anti-Semites, who can control their anti-Semitism and even keep it a secret when they have to; and then there are the all-out anti-Semites, the real career haters, who may perhaps have begun as moderate anti-Semites but who eventually are consumed by what turns out in them to be a progressively debilitating disease. For three hours Jinx confesses to him her helplessness before the most horrible feelings and thoughts about Jews, to the murderous malice that engulfs her whenever she has so much as to speak with a Jew, and all the while he is thinking, She must be cured. If she is cured, we are saved! If I can save her, I can save the Jews! I must not die! I will not die! When she has finished, he says to her softly, ‘Well, at last you’ve told your story.’ Weeping wretchedly, she replies, ‘I don’t feel any better for it.’ ‘You will,’ he promises her. ‘When? When?’ ‘In time,’ answers XYZ, and then he asks if she knows another anti-Semite who is ready to give it up. She isn’t even sure, she meekly replies, that she is ready to herself, and even if she thinks herself ready, is she able? It isn’t with him as it is with other Jews—she’s in love with him and this miraculously washes away all hatred. But with the other Jews, it’s automatic, it just rises up in her at the mere sight of them. Perhaps if she could steer clear of Jews for just a little while … but in this hospital, with all its Jewish doctors, Jewish patients, and Jewish families, with the Jewish crying, the Jewish whispering, the Jewish screaming. … He says to her, ‘An anti-Semite who cannot meet, or mix with, Jews still has an anti-Semitic mind. However far from Jews you flee, you will take it with you. The dream of eluding the anti-Semitic feelings by escaping from Jews is only the reverse of cleansing yourself of these feelings by ridding the earth of all Jews. The only shield against your hatred is the program of recovery that we have begun in this hospital tonight. Tomorrow night bring with you another anti-Semite, another of the nurses who knows in her heart what anti-Semitism is doing to her life.’ For what he is thinking now is that, like the alcoholic, the anti-Semite can only be cured by another anti-Semite, while what she is thinking is that she does not want her Jew to absolve another anti-Semite of her anti-Semitism but craves that loving forgiveness for herself alone. Isn’t one anti-Semitic woman enough? Must he have all the anti-Semitic women in the world begging his Jewish forgiveness, confessing to their Gentile rottenness, admitting to him that he is superior and they are slime? Tell me, girls, your dirty goy secrets. It’s this that turns the Jew on! But the next evening, from the nurses’ station where they play all the wonderful rock ’n’ roll, she brings to him not just one anti-Semitic woman besides herself but two. The room is dark but for the night lamp shining at the side of the sickbed where he lies gaunt, silent, greenishly pale, so miserable he is not even sure any longer whether he is conscious or comatose, whether the three nurses are seated in a row at the foot of his bed saying what he thinks he hears them saying or it is all a deathbed delirium and the three are tending him in the final awful moments of his life. ‘I am an anti-Semite like Wanda Jane,’ whispers one of the weeping nurses. ‘I need to discuss my anger with Jews. …’”
Here I found myself laughing as uproariously as I had when I’d left Jinx’s savior and my impostor in the hotel dining room the day before, and, for the moment, I could go no further.
“What’s so hilarious?” asked Aharon, smiling at my laughter. “His mischief or yours? That he pretends to be you or that you now pretend to be him?”
“I don’t know. I suppose what’s most hilarious is my distress. Define ‘mischief,’ please.”
“To a mischief-maker like you? Mischief is how some Jews get involved in living.”
“Here,” I said, and, laughing still, laughing with the foolish, uncontrollable laughter of a child who n
o longer can remember what it was that started him off, I handed him a copy of “The Ten Tenets of A-S.A.” “This is what she left with me.”
“So,” said Aharon, as he held between two fingers the document whose margins were filled with my scrawl, “you are his editor, too.”
“Aharon, who is this man?” I asked, and waited and waited for the laughter to subside. “What is he?” I went on when I could speak again. “He gives off none of the aura of a real person, none of the coherence of a real person. Or even the incoherence of a real person. Oh, it’s all plenty incoherent, but incoherent in some wholly artificial way: he emanates the aura of something absolutely spurious, almost the way that Nixon did. He didn’t even strike me as Jewish—that seemed as false as everything else and that’s supposed to be at the heart of it all. It isn’t just that what he calls by my name has no connection to me; it doesn’t seem to have any to him, either. A mismade artifact. No, even that puts it too positively.”
“A vacuum,” said Aharon. “A vacuum into which is drawn your own gift for deceit.”
“Don’t exaggerate. More like a vacuum cleaner into which is sucked my dust.”
“He has less talent for impersonating you than you have—maybe that’s the irritation. Substitute selves? Alter egos? The writer’s medium. It’s all too shallow and too porous for you, without the proper weight and substance. Is this the double that is to be my own? An aesthetic outrage. The great wonders performed on the golem by Rabbi Liva of Prague you are now going to perform on him. Why? Because you have a better conception of him than he does. Rabbi Liva started with clay; you begin with sentences. It’s perfect,” said Aharon, with amusement, and all the while reading my marginal commentary on the Ten Tenets. “You are going to rewrite him.”
What I had noted in the margins was this: “Anti-Semites come from all walks of life. This is too complicated for them. 1. Each tenet must not convey more than one idea. First tenet shouldn’t have both hatred and prejudice. Powerless to control is a redundancy—powerless over or can’t control. 2. No logic to progression. Should unfold from general to specific, from acceptance to action, from diagnosis to program of recovery to joy of living TOLERANT. 3. Avoid fancy words. Sounding like a highbrow. Drop negativism, endangers, intensive, immunity. Anything bookish bad for your purpose (generally true throughout life).” And on the reverse side of the sheet, which Aharon had now turned over and begun to read, I’d tried recasting the first few A-S.A. tenets in a simpler style, so that A-S.A. members (should there be any such!) could actually utilize them. I’d taken my inspiration from something Jinx had said to me—“We don’t care why we have it, we are here to admit that we have it and help each other get rid of it.” Jinx has got the tone, I thought: blunt and monosyllabic. Anti-Semites come from all walks of life.
1. We admit [I’d written] that we are haters and that hatred has ruined our lives.
2. We recognize that by choosing Jews as the target for our hatred, we have become anti-Semites and that all our thoughts and actions have been affected by this prejudice.
3. Coming to understand that Jews are not the cause of our troubles but our own shortcomings are, we become ready to correct them.
4. We ask our fellow anti-Semites and the Spirit of Tolerance to help us overcome these defects.
5. We are willing to fully apologize for all the harm caused by our anti-Semitism.…
While Aharon was reading my revisions we were approached by a very slight, elderly cripple who seesawed toward us on two aluminum forearm crutches from the nearby table where he’d been eating. There was generally a contingent of the elderly eating their lunch in the clean, quiet café of the Ticho House, which was tucked away from the heavy Jaffa Street traffic behind a labyrinth of pinkish stone walls. The fare was simple and inexpensive and, afterward, you could take your coffee or tea on the terrace outside or on a bench beneath the tall trees in the garden. Aharon had thought it would be a tranquil place to hold our conversations undisturbed, without the distractions of the city intruding.
When the old man had made it to our table, he did not speak until he had cumbersomely uncrated his hundred meager pounds of limbs and torso onto the chair to the side of me and sat there waiting, it would seem, for a wildly fluttering heartbeat to decelerate, all the while, through the heavy lenses of his horn-rimmed glasses, determining the meaning of my face. He had that alarming boiled look of someone suffering from a skin disease, and the word to express the meaning of his face seemed to me to be “ordeal.” He wore a heavy cardigan sweater buttoned up beneath his plain blue suit and, under the sweater, a starched white shirt and bow tie, very neat and businesslike—how a decorous neighborhood tradesman might attire himself in an underheated appliance shop.
“Roth,” he said. “The author.”
“Yes.”
Here he removed his hat to reveal a microscopically honeycombed skull, a perfectly bald surface minutely furrowed and grooved like the shell of a hard-boiled egg whose dome has been fractured lightly by the back of a spoon. The man’s been dropped, I thought, and reassembled, a mosaic of smithereens, cemented, sutured, wired, bolted.…
“May I ask your name, sir?” I said. “This is Aharon Appelfeld, the Israeli author. You are?”
“Get out,” he said to Aharon. “Get out before it happens. Philip Roth is right. He is not afraid of the crazy Zionists. Listen to him. You have family? Children?”
“Three children,” Aharon replied.
“This is no place for Jewish children. Enough dead Jewish children. Take them while they’re alive and go.”
“Have you children?” Aharon asked him.
“I have no one. I came to New York after the camps. I gave to Israel. That was my child. I lived in Brooklyn on nothing. Work only, and ninety cents on the dollar to Israel. Then I retired. Sold my jewelry business. Came here. And every day I am living here I want to run away. I think of my Jews in Poland. The Jew in Poland had terrible enemies too. But because he had terrible enemies did not mean he could not keep his Jewish soul. But these are Jews in a Jewish country without a Jewish soul. This is the Bible all over again. God prepares a catastrophe for these Jews without souls. If ever there will be a new chapter in the Bible you will read how God sent a hundred million Arabs to destroy the people of Israel for their sins.”
“Yes? And was it for their sins,” Aharon asked, “that God sent Hitler?”
“God sent Hitler because God is crazy. A Jew knows God and how He operates. A Jew knows God and how, from the very first day He created man, He has been irritated with him from morning till night. That is what it means that the Jews are chosen. The goyim smile: God is merciful, God is loving, God is good. Jews don’t smile—they know God not from dreaming about Him in goyisch daydreams but from living all their lives with a God Who does not ever stop, not once, to think and reason and use His head with His loving children. To appeal to a crazy, irritated father, that is what it is to be a Jew. To appeal to a crazy, violent father, and for three thousand years, that is what it is to be a crazy Jew!” Having disposed of Aharon, he turned back to me, this crippled old wraith who should have been lying down somewhere, in the care of a doctor, surrounded by a family, his head at rest on a clean white pillow until he could peacefully die. “Before it’s too late, Mr. Roth, before God sends to massacre the Jews without souls a hundred million Arabs screaming to Allah, I wish to make a contribution.”
It was the moment for me to tell him that if that was his intention, he had the wrong Mr. Roth. “How did you find me?” I asked.
“You were not at the King David so I came for my lunch. I come every day here for my lunch—and here, today, is you.” Speaking of himself, he added grimly, “Always lucky.” He removed an envelope from his breast pocket, a process that, because of his bad tremor, one had to wait very patiently for him to complete, as though he were a struggling stammerer subduing the nemesis syllable. There was more than enough time to stop him and direct his contribution to the legitimate recipient, b
ut instead I allowed him to hand it to me.
“And what is your name?” I asked again, and with Aharon looking on, I, without so much as the trace of a tremor, slipped the envelope into my own breast pocket.
“Smilesburger,” he replied, and then began the pathetic drama of returning his hat to the top of his head, a drama with a beginning, a middle, and an end.
“Own a suitcase?” he asked Aharon.
“Threw it away,” Aharon gently replied.
“Mistake.” And with that Mr. Smilesburger hoisted himself painfully upward, uncoiling from the chair until at last he was wavering dangerously before us on his forearm crutches. “No more suitcases,” he said, “no more Jews.”
His sallying forth from the café, on no legs and no strength and those crutches, was another pathetic drama, this one reminiscent of a lone peasant working a muddy field with a broken-down, primitive plow.
I withdrew from my jacket pocket the long white envelope containing Smilesburger’s “contribution.” Painstakingly printed across the face of the envelope, in those wavering oversized letters children first use to scrawl cat and dog, was the name by which I had been known all my life and under which I had published the books to which Jinx’s savior and my impostor now claimed authorship in cities as far apart as Jerusalem and Gdansk.
“So this is what it’s about,” I said. “Bilking the senile out of their dough—shaking down old Jews for money. What a charming scam.” While slicing open the envelope with a table knife, I asked Aharon, “What’s your guess?”
“A million dollars,” he replied.
“I say fifty. Two twenties and a ten.”
Well, I was wrong and Aharon was right. Hiding as a child from his murderers in the Ukrainian woods while I was still on a Newark playground playing fly-catcher’s-up after school had clearly made him less of a stranger than I to life in its more immoderate manifestations. Aharon was right: a numbered cashier’s check, drawn on the Bank of Israel in New York, for the sum of one million dollars, and payable to me. I looked to be sure that the transaction had not been postdated to the year 3000, but no, it bore the date of the previous Thursday—January 21, 1988.
