Fortunately Abba was able to help a good many Jews with his money and shoemaker’s tools. With the money they hired wagons and fled south, toward Rumania; but often they had to walk long distances, and their shoes gave out. Abba would stop under a tree and take up his tools. With God’s help, they surmounted danger and crossed the Rumanian frontier at night. The next morning, the day before Yom Kippur, an old widow took Abba into her house. A telegram was sent to Abba’s sons in America, informing them that their father was safe.
You may be sure that Abba’s sons moved heaven and earth to rescue the old man. When they learned of his whereabouts they ran to Washington and with great difficulty obtained a visa for him; then they wired a sum of money to the consul in Bucharest, begging him to help their father. The consul sent a courier to Abba, and he was put on the train to Bucharest. There he was held a week, then transferred to an Italian seaport, where he was shorn and deloused and had his clothes steamed. He was put on board the last ship for the United States.
It was a long and severe journey. The train from Rumania to Italy dragged on, uphill and down, for thirty-six hours. He was given food, but for fear of touching anything ritually unclean he ate nothing at all. His phylacteries and prayer shawl got lost, and with them he lost all track of time and could no longer distinguish between Sabbath and weekdays. Apparently he was the only Jewish passenger on board. There was a man on the ship who spoke German, but Abba could not understand him.
It was a stormy crossing. Abba spent almost the whole time lying down, and frequently vomited gall, though he took nothing but dry crusts and water. He would doze off and wake to the sound of the engines throbbing day and night, to the long, threatening signal blasts, which reeked of fire and brimstone. The door of his cabin was constantly slamming to and fro, as though an imp were swinging on it. The glassware in the cupboard trembled and danced; the walls shook; the deck rocked like a cradle.
During the day Abba kept watch at the porthole over his bunk. The ship would leap up as if mounting the sky, and the torn sky would fall as though the world were returning to original chaos. Then the ship would plunge back into the ocean, and once again the firmament would be divided from the waters, as in the Book of Genesis. The waves were a sulphurous yellow and black. Now they would saw-tooth out to the horizon like a mountain range, reminding Abba of the psalmist’s words: “The mountains skipped like rams, the little hills like lambs.” Then they would come heaving back, as in the miraculous Parting of the Waters. Abba had little learning, but Biblical references ran through his mind, and he saw himself as the prophet Jonah, who fled before God. He too lay in the belly of a whale and, like Jonah, prayed to God for deliverance. Then it would seem to him that this was not ocean but limitless desert, crawling with serpents, monsters, and dragons, as it is written in Deuteronomy. He hardly slept a wink at night. When he got up to relieve himself, he would feel faint and lose his balance. With great difficulty he would regain his feet and, his knees buckling under, go wandering, lost, down the narrow, winding corridor, groaning and calling for help until a sailor led him back to the cabin. Whenever this happened he was sure that he was dying. He would not even receive decent Jewish burial, but be dumped in the ocean. And he made his confession, beating his knotty fist on his chest and exclaiming, “Forgive me, Father!”
Just as he was unable to remember when he began his voyage, so he was unaware when it came to an end. The ship had already been made fast to the dock in New York Harbor, but Abba hadn’t the vaguest notion of this. He saw huge buildings and towers, but mistook them for the pyramids of Egypt. A tall man in a white hat came into the cabin and shouted something at him, but he remained motionless. At last they helped him dress and led him out on deck, where his sons and daughters-in-law and grandchildren were waiting. Abba was bewildered; a crowd of Polish landowners, counts and countesses, Gentile boys and girls, leaped at him, hugged him, and kissed him, crying out in a strange language, which was both Yiddish and not Yiddish. They half-led, half-carried him away, and placed him in a car. Other cars arrived, packed with Abba’s kinfolk, and they set out, speeding like shot arrows over bridges, rivers, and roofs. Buildings rose up and receded, as if by magic, some of the buildings touching the sky. Whole cities lay spread out before him; Abba thought of Pithom and Rameses. The car sped so fast, it seemed to him that people in the streets were moving backward. The air was full of thunder and lightning; a banging and trumpeting, it was a wedding and a conflagration at once. The nations had gone wild, a heathen festival …
His sons were crowding around him. He saw them as in a fog and did not know them. Short men with white hair. They shouted, as if he were deaf.
“I’m Gimpel!”
“Getzel!”
“Feivel!”
The old man closed his eyes and made no answer. Their voices ran together; everything was turning pell-mell, topsy-turvy. Suddenly he thought of Jacob arriving in Egypt, where he was met by Pharaoh’s chariots. He felt, he had lived through the same experience in a previous incarnation. His beard began to tremble; a hoarse sob rose from his chest. A forgotten passage from the Bible stuck in his gullet.
Blindly he embraced one of his sons and sobbed out, “Is this you? Alive?”
He had meant to say: “Now let me die, since I have seen thy face, because thou art yet alive.”
VI
The American Heritage
Abba’s sons lived on the outskirts of a town in New Jersey. Their seven homes, surrounded by gardens, stood on the shore of a lake. Every day they drove to the shoe factory, owned by Gimpel, but on the day of Abba’s arrival they took a holiday and prepared a feast in his honor. It was to be held in Gimpel’s house, in full compliance with the dietary laws. Gimpel’s wife, Bessie, whose father had been a Hebrew teacher in the old country, remembered all the rituals and observed them carefully, going so far as to cover her head with a kerchief. Her sisters-in-law did the same, and Abba’s sons put on the skullcaps they had once worn during holy days. The grandchildren and great-grandchildren, who did not know a word of Yiddish, actually learned a few phrases. They had heard the legends of Frampol and the little shoemakers and the first Abba of the family line. Even the Gentiles in the neighborhood were fairly well acquainted with this history. In the ads Gimpel published in the papers, he had proudly disclosed that his family belonged to the shoemaking aristocracy:
Our experience dates back three hundred years to the Polish city of Brod, where our ancestor, Abba, learned the craft from a local master. The community of Frampol, in which our family worked at its trade for fifteen generations, bestowed on him the title of Master in recognition of his charitable services. This sense of public responsibility has always gone hand in hand with our devotion to the highest principles of the craft and our strict policy of honest dealing with our customers.
The day Abba arrived, the papers in Elizabeth carried a notice to the effect that the seven brothers of the famous shoe company were welcoming their father from Poland. Gimpel received a mass of congratulatory telegrams from rival manufacturers, relatives, and friends.
It was an extraordinary feast. Three tables were spread in Gimpel’s dining room; one for the old man, his sons, and daughters-in-law, another for the grandchildren, and the third for the great-grandchildren. Although it was broad daylight, the tables were set with candles—red, blue, yellow, green—and their flames were reflected from the dishes and silverware, the crystal glasses and the wine cups, the decanters reminiscent of the Passover Seder. There was an abundance of flowers in every available corner. To be sure, the daughters-in-law would have preferred to see Abba properly dressed for the occasion, but Gimpel put his foot down, and Abba was allowed to spend his first day in the familiar long coat, Frampol style. Even so, Gimpel hired a photographer to take pictures of the banquet—for publication in the newspapers—and invited a rabbi and a cantor to the feast to honor the old man with traditional song.
Abba sat in an armchair at the head of the table. Gimpel and Getzel br
ought in a bowl and poured water over his hands for the benediction before eating. The food was served on silver trays, carried by colored women. All sorts of fruit juices and salads were set before the old man, sweet brandies, cognac, caviar. But Pharaoh, Joseph, Potiphar’s wife, the Land of Goshen, the chief baker, and the chief butler spun round and round in his head. His hands trembled so that he was unable to feed himself, and Gimpel had to help him. No matter how often his sons spoke to him, he still could not tell them apart. Whenever the phone rang he jumped—the Nazis were bombing Frampol. The entire house was whirling round and round like a carousel; the tables were standing on the ceiling and everyone sat upside down. His face was sickly pale in the light of the candles and the electric bulbs. He fell asleep soon after the soup course, while the chicken was being served. Quickly they led him to the bedroom, undressed him, and called a doctor.
He spent several weeks in bed, in and out of consciousness, fitfully dozing as in a fever. He even lacked the strength to say his prayers. There was a nurse at his bedside day and night. Eventually he recovered enough to take a few steps outdoors, in front of the house, but his senses remained disordered. He would walk into clothes closets, lock himself into the bathroom and forget how to come out; the doorbell and the radio frightened him; and he suffered constant anxiety because of the cars that raced past the house. One day Gimpel brought him to a synagogue ten miles away, but even here he was bewildered. The sexton was clean-shaven; the candelabra held electric lights; there was no courtyard, no faucet for washing one’s hands, no stove to stand around. The cantor, instead of singing like a cantor should, babbled and croaked. The congregation wore tiny little prayer shawls, like scarves around their necks. Abba was sure he had been hauled into church to be converted …
When spring came and he was no better, the daughters-in-law began to hint that it wouldn’t be such a bad idea to put him in a home. But something unforeseen took place. One day, as he happened to open a closet, he noticed a sack lying on the floor which seemed somehow familiar. He looked again and recognized his shoemaker’s equipment from Frampol: last, hammer and nails, his knife and pliers, the file and the awl, even a broken-down shoe. Abba felt a tremor of excitement; he could hardly believe his eyes. He sat down on a footstool and began to poke about with fingers grown clumsy and stale. When Bessie came in and found him playing with a dirty old shoe, she burst out laughing.
“What are you doing, Father? Be careful, you’ll cut yourself, God forbid!”
That day Abba did not lie in bed dozing. He worked busily till evening and even ate his usual piece of chicken with greater appetite. He smiled at the grandchildren when they came in to see what he was doing. The next morning, when Gimpel told his brothers how their father had returned to his old habits, they laughed and thought nothing more of it—but the activity soon proved to be the old man’s salvation. He kept at it day after day without tiring, hunting up old shoes in the clothes closets and begging his sons to supply him with leather and tools. When they gave in, he mended every last pair of shoes in the house—man, woman, and child’s. After the Passover holidays the brothers got together and decided to build a little hut in the yard. They furnished it with a cobbler’s bench, a stock of leather soles and hides, nails, dyes, brushes—everything even remotely useful in the craft.
Abba took on new life. His daughters-in-law cried, he looked fifteen years younger. As in the Frampol days, he now rose at dawn, said his prayers, and got right to work. Once again he used a knotted string as a measuring tape. The first pair of shoes, which he made for Bessie, became the talk of the neighborhood. She had always complained of her feet, but this pair, she insisted, were the most comfortable shoes she had ever worn. The other girls soon followed her example and also had themselves fitted. Then came the grandchildren. Even some of the Gentile neighbors came to Abba when they heard that in sheer joy of the work he was turning out custom-made shoes. He had to communicate with them, for the most part, in gestures, but they got along very well. As for the younger grandchildren and the great-grandchildren, they had long been in the habit of standing at the door to watch him work. Now he was earning money, and he plied them with candies and toys. He even whittled a stylus and began to instruct them in the elements of Hebrew and piety.
One Sunday, Gimpel came into the workshop and, no more than half in earnest, rolled up his sleeves and joined Abba at the bench. The other brothers were not to be outdone, and on the following Sunday eight work stools were set up in the hut. Abba’s sons spread sackcloth aprons on their knees and went to work, cutting soles and shaping heels, boring holes and hammering pegs, as in the good old days. The women stood outside, laughing, but they took pride in their men, and the children were fascinated. The sun streamed in through the windows, and motes of dust danced in the light. In the high spring sky, lofting over the grass and the water, floated clouds in the form of brooms, sailboats, flocks of sheep, herds of elephants. Birds sang; flies buzzed; butterflies fluttered about.
Abba raised his dense eyebrows, and his sad eyes looked around at his heirs, the seven shoemakers: Gimpel, Getzel, Treitel, Godel, Feivel, Lippe, and Chananiah. Their hair was white, though yellow streaks remained. No, praise God, they had not become idolaters in Egypt. They had not forgotten their heritage, nor had they lost themselves among the unworthy. The old man rattled and bumbled deep in his chest, and suddenly began to sing in a stifled, hoarse voice:
A mother had
Ten little boys,
Oh, Lord, ten little boys!
The sixth one was called Velvele,
The seventh one was Zeinvele,
The eighth one was called Chenele,
The ninth one was called Tevele,
The tenth one was called Judele …
And Abba’s sons came in on the chorus:
Oh, Lord, Judele!
Translated by Isaac Rosenfeld
The Unseen
I
Nathan and Temerl
THEY say that I, the Evil Spirit, after descending to earth in order to induce people to sin, will then ascend to Heaven to accuse them. As a matter of fact, I am also the one to give the sinner the first push, but I do this so cleverly that the sin appears to be an act of virtue; thus, other infidels, unable to learn from the example, continue to sink into the abyss.
But let me tell you a story. There once lived a man in the town of Frampol who was known for his wealth and lavish ways. Named Nathan Jozefover, for he was born in Little Jozefov, he had married a Frampol girl and settled there. Reb Nathan, at the time of this story, was sixty, perhaps a bit more. Short and broad-boned, he had, like most rich people, a large paunch. Cheeks red as wine showed between the clumps of short black beard. Over small twinkling eyes his eyebrows were thick and shaggy. All his life, he had eaten, drunk, and made merry. For breakfast, his wife served him cold chicken and raisin bread, which, like a great landowner, he washed down with a glass of mead. He had a preference for dainties such as roast squab, necks stuffed with chopped milt, pancakes with liver, egg noodles with broth, etc. The townspeople whispered that his wife, Roise Temerl, prepared a noodle puddding for him every day, and if he so desired made a Sabbath dinner in the middle of the week. Actually, she too liked to indulge.
Having plenty of money and no children, husband and wife apparently believed that good cheer was in order. Both of them, therefore, became fat and lazy. After their lunch, they would close the bedroom shutters and snore in their featherbeds as though it were midnight. During the winter nights, long as Jewish exile, they would get out of bed to treat themselves to gizzard, chicken livers, and jam, washed down with beet soup or apple juice. Then, back to their canopied beds they went to resume their dreams of the next day’s porridge.
Reb Nathan gave little time to his grain business, which ran itself. A large granary with two oaken doors stood behind the house he had inherited from his father-in-law. In the yard there were also a number of barns, sheds, and other buildings. Many of the old peasants in the surrounding
villages would sell their grain and flax to Nathan alone, for, even though others might offer them more, they trusted Nathan’s honesty. He never sent anyone away empty-handed, and sometimes even advanced money for the following year’s crop. The simple peasants, in gratitude, brought him wood from the forest, while their wives picked mushrooms and berries for him. An elderly servant, widowed in her youth, looked after the house and even assisted in the business. For the entire week, with the exception of market day, Nathan did not have to lift a finger.
He enjoyed wearing fine clothes and telling yarns. In the summer, he would nap on a bed among the trees of his orchard, or read either the Bible in Yiddish, or simply a story book. He liked, on the Sabbath, to listen to the preaching of a magid, and occasionally to invite a poor man to his house. He had many amusements: for example, he loved to have his wife, Roise Temerl, tickle his feet, and she did this whenever he wished. It was rumored that, he and his wife would bathe together in his own bathhouse, which stood in his yard. In a silk dressing gown embroidered with flowers and leaves, and wearing pompommed slippers, he would step out on his porch in the afternoon, smoking a pipe with an amber bowl. Those who passed by greeted him, and he responded in a friendly fashion. Sometimes he would stop a passing girl, ask her this and that, and then send her off with a joke. After the reading of the Perek on Saturday, he would sit with the women on the bench, eating nuts or pumpkin seeds, listening to gossip, and telling of his own encounters with landowners, priests, and rabbis. He had traveled widely in his youth, visiting Cracow, Brod, and Danzig.
Roise Temerl was almost the image of her husband. As the saying goes: when a husband and wife sleep on one pillow finally they have the same head. Small and plump, she had cheeks still full and red despite her age, and a tiny talkative mouth. The smattering of Hebrew, with which she just found her way through the prayer books, gave her the right to a leading role in the women’s section of the prayer house. She often led a bride to the synagogue, was sponsor at a circumcision, and occasionally collected money for a poor girl’s trousseau. Although a wealthy woman, she could apply cups to the sick, and would adroitly cut out the pip of a chicken. Her skills included embroidery and knitting. She possessed numerous jewels, dresses, coats, and furs, all of which she kept in oaken chests as protection against moths and thieves.
The Collected Stories Page 8
