No, this was good enough for Abba Shuster. There was nothing to change. Let everything stand as it had stood for ages, until he lived out his allotted time and was buried in the cemetery among his ancestors, who had shod the sacred community and whose good name was preserved not only in Frampol but in the surrounding district.
III
Gimpel Emigrates to America
Therefore the proverb says: Man proposes, God disposes.
One day while Abba was working on a boot, his eldest son, Gimpel, came into the shop. His freckled face was heated, his sandy hair disheveled under the skullcap. Instead of taking his place at the bench, he stopped at his father’s side, regarded him hesitantly, and at last said, “Father, I must tell you something.”
“Well, I’m not stopping you,” replied Abba.
“Father,” he cried, “I’m going to America.”
Abba dropped his work. This was the last thing he expected to hear, and up went his eyebrows.
“What happened? Did you rob someone? Did you get into a fight?”
“No, Father.”
“Then why are you running away?”
“There’s no future for me in Frampol.”
“Why not? You know a trade. God willing, you’ll marry some day. You have everything to look forward to.”
“I’m sick of small towns; I’m sick of the people. This is nothing but a stinking swamp.”
“When they get around to draining it,” said Abba, “there won’t be any more swamp.”
“No, Father, that’s not what I mean.”
“Then what do you mean?” cried Abba angrily. “Speak up!”
The boy spoke up, but Abba couldn’t understand a word of it. He laid into synagogue and state with such venom, Abba could only imagine that the poor soul was possessed: the Hebrew teachers beat the children; the women empty their slop pails right outside the door; the shopkeepers loiter in the streets; there are no toilets anywhere, and the public relieves itself as it pleases, behind the bathhouse or out in the open, encouraging epidemics and plagues. He made fun of Ezreal the healer and of Mecheles the marriage broker; nor did he spare the rabbinical court and the bath attendant, the washerwoman and the overseer of the poorhouse, the professions and the benevolent societies.
At first Abba was afraid that the boy had lost his mind, but the longer he continued his harangue, the clearer it became that he had strayed from the path of righteousness. Jacob Reifman, the atheist, used to hold forth in Shebreshin, not far from Frampol. A pupil of his, a detractor of Israel, was in the habit of visiting an aunt in Frampol and had gathered quite a following among the good-for-nothings. It had never occurred to Abba that his Gimpel might fall in with this gang.
“What do you say, Father?” asked Gimpel.
Abba thought it over. He knew that there was no use arguing with Gimpel, and he remembered the proverb: A rotten apple spoils the barrel. “Well,” he replied, “what can I do? If you want to go, go. I won’t stop you.”
And he resumed his work.
But Pesha did not give in so easily. She begged Gimpel not to go so far away; she wept and implored him not to bring shame on the family. She even ran to the cemetery, to the graves of her forefathers, to seek the intercession of the dead. But she was finally convinced that Abba was right: it was no use arguing. Gimpel’s face had turned hard as leather, and a mean light showed in his yellow eyes. He had become a stranger in his own home. He spent that night out with friends, and returned in the morning to pack his prayer shawl and phylacteries, a few shirts, a blanket, and some hard-boiled eggs—and he was all set to go. He had saved enough money for passage. When his mother saw that it was settled, she urged him to take at least a jar of preserves, a bottle of cherry juice, bedding, pillows. But Gimpel refused. He was going to steal over the border into Germany, and he stood a better chance if he traveled light. In short, he kissed his mother, said goodbye to his brothers and friends, and off he went. Abba, not wanting to part with his son in anger, took him in the wagon to the station at Reivetz. The train arrived in the middle of the night with a hissing and whistling, a racket and din. Abba took the headlights of the locomotive for the eyes of a hideous devil, and shied away from the funnels with their columns of sparks and smoke and their clouds of steam. The blinding lights only intensified the darkness. Gimpel ran around with his baggage like a madman, and his father ran after him. At the last moment the boy kissed his father’s hand, and Abba called after him, into the darkness, “Good luck! Don’t forsake your religion!”
The train pulled out, leaving a smell of smoke in Abba’s nostrils and a ringing in his ears. The earth trembled under his feet. As though the boy had been dragged off by demons! When he returned home and Pesha fell on him, weeping, he said to her, “The Lord gave and the Lord has taken away …”
Months passed without word from Gimpel. Abba knew that this was the way with young men when they leave home—they forget their dearest ones. As the proverb says: Out of sight, out of mind. He doubted that he would ever hear from him, but one day a letter came from America. Abba recognized his son’s handwriting. Gimpel wrote that he crossed the border safely, that he saw many strange cities and spent four weeks on board ship, living on potatoes and herring because he did not want to touch improper food. The ocean was very deep and the waves as high as the sky. He saw flying fish but no mermaids or mermen, and he did not hear them singing. New York is a big city, the houses reach into the clouds. The trains go over the roofs. The Gentiles speak English. No one walks with his eyes on the ground, everybody holds his head high. He met a lot of his countrymen in New York; they all wear short coats. He too. The trade he learned at home has come in very handy. He is all right; he is earning a living. He will write again, a long letter. He kisses his father and mother and his brothers, and sends regards to his friends.
A friendly letter, after all.
In his second letter Gimpel announced that he had fallen in love with a girl and bought her a diamond ring. Her name is Bessie; she comes from Rumania; and she works at dresses. Abba put on his spectacles with the brass frames and spent a long time puzzling this out. Where did the boy learn so many English words? The third letter stated that he was married and that a reverend had performed the service. He inclosed a snapshot of himself and wife.
Abba could not believe it. His son was wearing a gentleman’s coat and a high hat. The bride was dressed like a countess in a white dress, with train and veil; she held a bouquet of flowers in her hand. Pesha took one look at the snapshot and began to cry. Gimpel’s brothers gaped. Neighbors came running, and friends from all over town: they could have sworn that Gimpel had been spirited away by magic to a land of gold, where he had taken a princess to wife—just as in the storybooks the pack merchants brought to town.
To make a long story short, Gimpel induced Getzel to come to America, and Getzel brought over Treitel; Godel followed Treitel, and Feivel, Godel; and then all five brothers brought the young Lippe and Chananiah across. Pesha lived only for the mail. She fastened a charity box to the doorpost, and whenever a letter came she dropped a coin through the slot. Abba worked all alone. He no longer needed apprentices because he now had few expenses and could afford to earn less; in fact, he could have given up work altogether, as his sons sent him money from abroad. Nevertheless he rose at his usual early hour and remained at the bench until late in the evening. His hammer sounded away, joined by the cricket on the hearth, the mouse in its hole, the shingles crackling on the roof. But his mind reeled. For generations the little shoemakers had lived in Frampol. Suddenly the birds had flown the coop. Was this a punishment, a judgment, on him? Did it make sense?
Abba bored a hole, stuck in a peg, and murmured, “So—you, Abba know what you’re doing and God does not? Shame on you, fool! His will be done. Amen!”
IV
The Sack of Frampol
Almost forty years went by. Pesha had long since died of cholera, during the Austrian occupation. And Abba’s sons had grown rich in A
merica. They wrote every week, begging him to come and join them, but he remained in Frampol, in the same old house on the stubby hill. His own grave lay ready, next to Pesha’s, among the little shoemakers; the stone had already been raised; only the date was missing. Abba put up a bench by the side of her grave, and on the eve of Rosh Hashanah or during fasts, he went there to pray and read Lamentations. He loved it in the cemetery. The sky was so much clearer and loftier than in town, and a great, meaningful silence rose from the consecrated ground and the old gravestone overgrown with moss. He loved to sit and look at the tall white birches, which trembled even when no breeze blew, and at the crows balancing in the branches, like black fruit. Before she died Pesha made him promise that he would not remarry and that he would come regularly to her grave with news of the children. He kept his promise. He would stretch out alongside the mound and whisper into her ear, as if she were still alive, “Gimpel has another grandchild. Getzel’s youngest daughter is engaged, thank God …”
The house on the hill was nearly in ruins. The beams had rotted away, and the roof had to be supported by stone posts. Two of the three windows were boarded over because it was no longer possible to fit glass to the frames. The floor was all but gone, and the bare ground lay exposed to the feet. The pear tree in the garden had withered; the trunk and branches were covered with scales. The garden itself was now overgrown with poisonous berries and grapes, and there was a profusion of the burrs that children throw about on Tishe b’Av. People swore they saw strange fires burning there at night, and claimed that the attic was full of bats which fly into girls’ hair. Be that as it may, an owl certainly did hoot somewhere near the house. The neighbors repeatedly warned Abba to move out of this ruin before it was too late—the least wind might knock it over. They pleaded with him to give up working—his sons were showering him with money. But Abba stubbornly rose at dawn and continued at the shoemaker’s bench. Although yellow hair does not readily change color, Abba’s beard had turned completely white, and the white, staining, had turned yellow again. His brows had sprouted like brushes and hid his eyes, and his high forehead was like a piece of yellow parchment. But he had not lost his touch. He could still turn out a stout shoe with a broad heel, even if it did take a little longer. He bored holes with awl, stitched with the needle, hammered his pegs, and in a hoarse voice sang the old shoemaker’s song:
A mother bought a billygoat,
The shochet killed the billygoat,
Oh, Lord, the billygoat!
Avremele took its ears,
Berele took its lung,
Gimpele took the gullet,
And Dovid’l took the tongue,
Hershele took the neck …
As there was no one to join him, he now sang the chorus alone:
Oh, Lord, the billygoat!
His friends urged him to hire a servant, but he would not take a strange woman into the house. Occasionally one of the neighbor women came in to sweep and dust, but even this was too much for him. He got used to being alone. He learned to cook for himself and would prepare soup on the tripod, and on Fridays even put up the pudding for the Sabbath. Best of all, he liked to sit alone at the bench and follow the course of his thoughts, which had become more and more tangled with the years. Day and night he carried on conversations with himself. One voice asked questions, the other answered. Clever words came to his mind, sharp, timely expressions full of the wisdom of age, as though his grandfathers had come to life again and were conducting their endless disputations inside his head on matters pertaining to this world and the next. All his thoughts ran on one theme: What is life and what is death, what is time that goes on without stopping, and how far away is America? His eyes would close; the hammer would fall out of his hand; but he would still hear the cobbler’s characteristic rapping—a soft tap, a louder one, and a third, louder still—as if a ghost sat at his side, mending unseen shoes. When one of the neighbors asked him why he did not go to join his sons, he would point to the heap on the bench and say, “Nu, and the shoes? Who will mend them?”
Years passed, and he had no idea how or where they vanished. Traveling preachers passed through Frampol with disturbing news of the outside world. In the tailors’ synagogue, which Abba still attended, the young men spoke of war and anti-Semitic decrees, of Jews flocking to Palestine. Peasants who had been Abba’s customers for years suddenly deserted him and took their trade to Polish shoemakers. And one day the old man heard that a new world war was imminent. Hitler—may his name vanish!—had raised his legions of barbarians and was threatening to grab up Poland. This scourge of Israel had expelled the Jews from Germany, as in the days of Spain. The old man thought of the Messiah and became terribly excited. Who knows? Perhaps this was the battle of Gog and Magog? Maybe the Messiah really was coming and the dead would rise again! He saw the graves opening and the little shoemakers stepping forth—Abba, Getzel, Treitel, Gimpel, his grandfather, his own father. He called them all into his house and set out brandy and cakes. His wife, Pesha, was ashamed to find the house in such condition, but “Never mind,” he assured her, “we’ll get someone to sweep up. As long as we’re all together!” Suddenly a cloud appears, envelops the town of Frampol—synagogue, house of study, ritual bath, all the Jewish homes, his own among them—and carries the whole settlement off to the Holy Land. Imagine his amazement when he encounters his sons from America. They fall at his feet, crying, “Forgive us, Father!”
When Abba pictured this event his hammer quickened in tempo. He saw the little shoemakers dress for the Sabbath in silks and satins, in flowing robes with broad sashes, and go forth rejoicing in Jerusalem. They pray in the Temple of Solomon, drink the wine of Paradise, and eat of the mighty steer and Leviathan. The ancient Jochanan the shoemaker, renowned for his piety and wisdom, greets the family and engages them in a discussion of Torah and shoemaking. Sabbath over, the whole clan returns to Frampol, which has become part of the Land of Israel, and reenters the old home. Even though the house is as small as ever, it has miraculously grown roomy enough, like the hide of a deer, as it is written in the Book. They all work at one bench, Abbas, Gimpels, Getzels, Godels, the Treitels and the Lippes, sewing golden sandals for the daughters of Zion and lordly boots for the sons. The Messiah himself calls on the little shoemakers and has them take his measure for a pair of silken slippers.
One morning, while Abba was wandering among his thoughts, he heard a tremendous crash. The old man shook in his bones: the blast of the Messiah’s trumpet! He dropped the boot he had been working on and ran out in ecstasy. But it was not Elijah the Prophet proclaiming the Messiah. Nazi planes were bombing Frampol. Panic spread through the town. A bomb fell near the synagogue, so loud that Abba felt his brain shudder in his skull. Hell opened before him. There was a blaze of lightning, followed by a blast that illuminated all of Frampol. A black cloud rose over the courtyard of the synagogue. Flocks of birds flapped about in the sky. The forest was burning. Looking down from his hill, Abba saw the orchards under great columns of smoke. The apple trees were blossoming and burning. Several men who stood near him threw themselves down on the ground and shouted to him to do the same. He did not hear them; they were moving their lips in dumbshow. Shaking with fright, his knees knocking together, he reentered the house and packed a sack with his prayer shawl and phylacteries, a shirt, his shoemaker’s tools, and the paper money he had put away in the straw mattress. Then he took up a stick, kissed the mezuzah, and walked out the door. It was a miracle that he was not killed, the house caught fire the moment he left. The roof swung out like a lid, uncovering the attic with its treasures. The walls collapsed. Abba turned about and saw the shelf of sacred books go up in flames. The blackened pages turned in the air, glowing with fiery letters like the Torah given to the Jews on Mount Sinai.
V
Across the Ocean
From that day on, Abba’s life was transformed beyond recognition—it was like a story he had read in the Bible, a fantastic tale heard from the lips of a visiting
preacher. He had abandoned the house of his forefathers and the place of his birth and, staff in hand, gone wandering into the world like the Patriarch Abraham. The havoc in Frampol and the surrounding villages brought Sodom and Gomorrah to mind, burning like a fiery furnace. He spent his nights in the cemetery together with the other Jews, lying with his head on a gravestone—he too, as Jacob did at Beth-El, on the way from Beer Sheba to Haran.
On Rosh Hashanah the Frampol Jews held services in the forest, with Abba leading the most solemn prayer of the Eighteen Benedictions because he was the only one with a prayer shawl. He stood under a pine tree, which served as an altar, and in a hoarse voice intoned the litany of the Days of Awe. A cuckoo and a woodpecker accompanied him, and all the birds roundabout twittered, whistled, and screeched. Late summer gossamers wafted through the air and trailed onto Abba’s beard. From time to time a lowing sounded through the forest, like a blast on the ram’s horn. As the Day of Atonement drew near, the Jews of Frampol rose at midnight to say the prayer for forgiveness, reciting it in fragments, whatever they could remember. The horses in the surrounding pastures whinnied and neighed, frogs croaked in the cool night. Distant gunfire sounded intermittently; the clouds shone red. Meteors fell; flashes of lightning played across the sky. Half-starved little children, exhausted from crying, took sick and died in their mothers’ arms. There were many burials in the open fields. A woman gave birth.
Abba felt he had become his own great-great-grandfather, who had fled Chmielnitzki’s pogroms, and whose name is recorded in the annals of Frampol. He was ready to offer himself in Sanctification of the Name. He dreamed of priests and Inquisitions, and when the wind blew among the branches he heard martyred Jews crying out, “Hear, O Israel, the Lord our God, the Lord is One!”