When he turned on the radio, he found that most of the news was over. Some bright spots were expected during the day. Along the coastal plain there was a possibility of scattered showers, whereas in the northern valleys there was still a serious risk of frost. Drivers were warned of the danger of skidding on wet roads and were asked to reduce their speed and avoid braking abruptly or turning too sharply.
What's the matter with them, Fima grumbled. Why can't they leave me alone? What do they take me for? A driver? A farmer from the northern valleys? A swimmer on the coastal plain? Why arc we asked and warned, when somebody ought to assume the responsibility and say, I ask, I warn. It's sheer madness: everything is falling span in this country, and they arc worried about a frost. In fact, applying the brakes abruptly plus a very sharp turn might just save us from disaster. But even that is doubtful.
Fima turned off the radio and called Annette Tadmor: he owed her an apology for his behavior. At the very least he should show some interest in her welfare. For all he knew, her husband might have had enough of his Italian operetta and returned sheepishly in the middle of the night, lugging a couple of suitcases, falling to the ground and kissing her feet. Was it possible that she had confessed to him what had happened? Was the husband liable to show up here with a loaded pistol? Out of habit or morning vagueness, Fima dialed Tsvi Kropotkin's number by mistake. Tsvi chuckled and said that although he was actually in the middle of shaving he had already asked himself what had become of Fima this morning: had he forgotten us? Tsvi's sarcasm eluded Fima.
"What do you mean, Tsvika? Of course I haven't forgotten you. I never would. I just thought for a change I shouldn't call you too early. You see, little by little I'm improving. There may be some hope for me yet."
Tsvi promised to call back in five minutes, as soon as he had finished shaving.
After half an hour Fima swallowed his pride and called Tsvi again:
"Well? So who's forgotten whom? Can you spare me a couple of minutes?" And without waiting for an answer he said that he needed some advice about an article he'd started writing in the night, and now this morning he wasn't certain he still agreed with himself. The question was this. Two days ago in Ha'arets there was a report of a speech by Günter Grass to a student audience in Berlin. It was a courageous, decent speech. Grass had denounced the Nazi period and gone on to denounce all trendy parallels between the atrocities of our own day and Rider's crimes, including the often-heard comparison with Israel and South Africa. So far so good.
"Fima," said Tsvi, "I read it. We talked about it the day before yesterday. Get to the point. Explain your problem."
"I'm just coming to it," said Fima. "But first, just explain one thing to me, Tsvika. Why does this Grass insist on referring to the Nazis as 'they,' whereas you and I, all these years, whenever we write about the occupation, the corruption of values, the oppression in the Territories, even about the Lebanon War, always and without exception use the pronoun Ve'? And Grass was actually a soldier with the Wehrmacht! The same as the other one, Heinrich Boll. He wore the swastika and had to give the Nazi salute every morning and shout 'Heil Hitler' with the rest of them. And now he calls them 'them.' Whereas I, who have never set foot in Lebanon, who have never served in the Territories, so that my conscience is clearer than Günter Grass's, regularly say and write 'we.' 'Our wrongdoings.' And even 'the innocent blood we have shed.' What is it, that 'we'? Something left over from the War of Independence: We are always at the ready, we are here, we're the Palmach? Who is this 'we,' anyway? Me and Rabbi Levinger? You and Rabbi Kahane? What does it mean, exactly? Have you ever thought about it, Professor? Perhaps the time has come when you and I and all of us should follow the example of Grass and Böll. Maybe we should all start saying, exclusively, consciously, and emphatically: 'they.' What do you think?"
"Look," Tsvi said wearily, "the thing is with them it's all in the past, whereas with us it's still going on, and that's why."
"Are you out of your mind?" Fima cut in with an explosion of rage. "Can you hear what you're saying? What d'you mean, with them it's in the past, whereas with us it's still going on? What the hell do you mean by 'it'? What precisely is it according to you that is over and done with in Berlin but still goes on in Jerusalem? Have you gone crazy, Professor? What you're doing is putting them and us on the same level! Worse still, you're implying that the Germans have a moral advantage over us, because they've finished and poor old us, we're still at it. Who do you think you are? George Steiner? Radio Damascus? That's exactly the tainted comparison that even Grass, the graduate of the Wehrmacht, decries and calls demagoguery!"
Fima's passion was spent. In its place came sadness. And he said in the tone one uses to speak to a child who has hurt himself with a screwdriver because he has obstinately refused to take heed of the grownups' warnings:
"You can see for yourself, Tsvika, how easy it is to fall into the trap. Look what a fine line we have to tread."
"Calm down, Fima," Tsvi pleaded, although Fima was already calm. "It's only eight in the morning. Why arc you leaping on me like this? Come around one evening; we'll sit down and talk it over quietly. I've got some Napoleon brandy from France. Shula's sister brought it back with her. But not this week. It's the end of the semester and I'm up to my cars. They're making me chairman of the department. Can you come next week? You don't sound well to me, Fima, and Nina was saying to Shula that you're depressed again."
"So what, for heaven's sake, if it's not eight o'clock yet. Docs our responsibility for the language switch off outside office hours? Docs it only operate from eight to four with a break for lunch, weekdays only? I mean it, seriously. Forget Shula and Nina and your brandy for a moment. A fine time for brandy. The only reason I'm depressed is because the rest of you don't seem to be nearly depressed enough, considering what's going on. Have you seen the paper this morning? I'd like you to take what I've said as a proposal for the agenda. Under the heading of the defense of the language against increasing pollution. I'm suggesting that from now on, at least as regards the atrocities in the Territories, we simply stop using the word 'we.'"
"Fima," said Tsvi, "hang on a minute. Just sort yourself out. Which is the first 'we' and which is the second one? You've got yourself in a twist, pal. Why don't we just drop it for the time being? We'll talk about it next week. Face to face. We can't settle a subject like this on the phone. And I've got to run along."
Fima would not give in or let go:
"You remember that famous line in the poem by Amir Gilboa: 'Suddenly a man gets up one morning and feels he is a nation and starts walking.' That's precisely the absurdity I'm talking about. First of all, Professor, the truth, hand on your heart: Has it ever happened to you that you've got up in the morning and suddenly felt you were a nation? After lunch at the earliest. Who can get up in the morning and feel he's a nation, anyway? And even start walking? Maybe Geula Cohen can. Who gets up in the morning and doesn't just feel lousy?"
Tsvi laughed. Which encouraged Fima to a new outburst:
"But listen. Seriously. The time has come to stop feeling like a nation. To stop starting to walk. Let's cut that crap. 'A voice called to me and I went.' 'Wherever we are sent—we'll go.' These are semifascistic motifs. You're not a nation. I'm not a nation. Nobody is a nation. Not in the morning and not in the evening. And by the way, we're really not a nation anyway. At most we're a sort of tribe."
"There you go again with your 'we.'" Tsvi chuckled. "You're a little too far out, Fima. Just make up your mind: Are we 'we' or aren't we? In a hanged man's house you shouldn't throw the rope after the bucket. Never mind. I'm sorry, but now I really must hang up and run. By the way, I heard that Uri will be back this weekend. Why don't we fix something up for Saturday night? See you."
"Of course we're not a nation," Fima insisted, deaf and aflame with self-righteousness. "We're a primitive tribe. Scum, that's what we arc. But those Germans, and the French and the British too, have no right to talk down to us. Compared to them we're sai
nts. Not to mention the rest of them. Have you seen the paper today? The way Shamir went on yesterday in Netanya? And what they did to that old Arab at Ashdod Beach?"
When Tsvi apologetically hung up, Fima continued to harangue the indifferent, bloated gargle emanating from the phone:
"In any case, we've had it."
He was referring collectively to the state of Israel, the dovish left, himself, and his friend. But after putting the receiver down, he thought it over and changed his mind: we mustn't get hysterical. He nearly called Tsvi again to warn him against the despair and hysteria lurking all around nowadays. He felt ashamed of his rudeness to his long-standing friend, such a learned and intelligent man, and one of the last voices to have stayed sane. Even though he was somewhat saddened by the thought that this mediocre scholar should now be head of the department and sit on the same chair as his illustrious predecessors, compared to whom he was a pygmy. At which point Fima suddenly remembered how, eighteen months ago, when he was admitted to Hadassah Hospital to have his appendix removed, Tsvika had enlisted the help of his brother the doctor. He had also enlisted himself and Shula; in fact the two of them had hardly left Fima's bedside. When he was discharged, Tsvi, with the Gefens and Teddy, had organized round-the-clock shifts to take care of him, and he had run a high fever, behaved like a spoiled child, and pestered them endlessly. And now, here he was not only hurting Tsvi but also interrupting him in the middle of shaving and maybe making him late for his lecture at the university. And just when he was on the point of becoming head of the department too. This very evening, Fima decided, he would call him again. He would apologize, but he would still try to explain his position all over again. But this time with restraint and cold, sharp logic. And he wouldn't forget to send a kiss to Shula.
Fima hurried to the kitchen, because he had the impression that before his conversation with Tsvika he put the new electric kettle on to boil, and by now it had probably gone the way of its predecessor. Halfway there he was stopped by the ringing telephone and found himself drawn in two directions. After a moment's hesitation he picked up the phone and said to his father:
"Just a moment, Baruch. There's something burning in the kitchen."
Rushing in, he found the kettle alive and well, shining happily on the marble countertop. So it was yet another false alarm. But in his haste he knocked the black transistor radio off the shelf and broke it. Returning, panting, to the phone he said:
"Everything's okay. I'm listening."
It turned out that the old man just wanted to tell him that he had found some workmen, who would be arriving the following week to replaster and paint the flat. "They're Arabs from Abu Dis village, so from your point of view it's strictly kosher, Efraim." Which reminded the old man of a charming Hasidic story. Why, according to Jewish tradition, are the righteous in Paradise permitted to choose between feasting on the Leviathan or on the wild ox? The answer is that there may always be some ultrafussy Jew who will insist on eating fish because he can't rely on the kashrut of the Almighty himself.
He went on to explain to Fima the ostensible point and the true point of this joke, until Fima had the impression that his father's distinctive smell had managed to infiltrate the telephone wires: it was an East European cocktail, combining a whiff of perfume with a lungful of unaired quilts, a smell of boiled fish and carrots, and the fragrance of sticky liqueurs. He was filled with revulsion, which he was ashamed of, and with the ancient urge to provoke his father, to challenge everything that was sacred to him until he lost his temper. And he said:
"Listen, Dad. Listen carefully. First, about the Arabs. I've already explained to you a thousand times that I don't think they're great saints. Can't you understand that the difference between us is not about kosher or nonkosher, or about Hell and Paradise; it's simply a matter of common humanity—theirs and ours."
Baruch agreed at once:
"Naturally," he intoned in a Talmudic singsong, "nobody would deny that the Arab too is created in the divine image. Except the Arabs themselves, Fimuchka: to our regret they do not comport themselves like human beings created in the image of God."
Fima instantly forgot his solemn vow to refrain at all cost from political arguments with his father. He set out to explain, once and for all, passionately, that we must not become like the drunken Ukrainian carter who beat his horse to death when the beast stopped pulling his cart. Are the Arabs in the Territories our workhorses? What did you imagine, that they would go on hewing our wood and drawing our water forever and ever, amen? That they would be content to play the part of our domestic servants to all eternity? Are they not human beings too? Every Zambia and Gambia is an independent state nowadays, so why should the Arabs in the Territories continue come Hell or high water quietly scrubbing our shit-houses, sweeping our streets, washing dishes in our restaurants, wiping arses in our geriatric wards, and then saying thank you? How would you feel if the meanest Ukrainian anti-Semite planned a future like that for the Jews?
The phrase "domestic servants," or maybe it was "the meanest Ukrainian ami-Semite," reminded the old man of a story that was actually set in a small town in the Ukraine. As usual the narration dragged behind it a long train of explanations and morals.
Finally Fima gave up in despair and screamed that he didn't need any decorators anyway and that Baruch should stop poking his nose into his life all the time, subsidizing, plastering, matchmaking. "You may have forgotten, Dad, but I happen to be fifty-four years old."
When he had finished, the old man replied placidly:
"Very nice, my dear. Very nice. It seems I was wrong. I sinned, I erred, I transgressed. In that case I shall still try to find you a nice Jewish painter. Without any taint of colonial exploitation. Assuming that such a paragon still exists in our state."
"That's just the point," Fima crowed triumphantly. "In the whole of this miserable country of ours you can't find a single Jewish builder or male nurse or gardener. That's what your Territories have done to the Zionist dream! The Arabs are building the Land for us while we sit back gorging ourselves on the Leviathan and the wild ox. And then we go out and murder them, and their children too, just because they have the gall not to be happy and grateful for the privilege of unblocking drains for the chosen people till the Messiah comes."
"The Messiah," Baruch reflected sadly. "Perhaps he is already among us. Some say he is. And maybe it's just because of fine fellows like you that he hasn't made himself known yet. There's a story about Reb Uri of Strelisk, the Holy Seraph, the grandfather of Uri Tsvi Greenberg the poet, who was once wandering lost in the forest..."
"Let him wander!" Fima cut in. "Let him stay lost forever! And the grandson too. And the Messiah as well, for that matter, to say nothing of his ass."
The old man coughed and cleared his throat, like an old teacher about to hold forth, but instead of lecturing Fima he asked sadly: "So that's your humanism? That's the voice of the peace camp? The lover of mankind hopes that his fellow man will be lost in the forest? The defender of Islam prays that saintly Jews will perish?"
Fima was momentarily abashed. He regretted wishing misfortune on the rabbi lost in the forest. But he quickly rallied and counterattacked with a surprise flanking movement:
"Listen to this, Baruch. Listen carefully. Apropos of Islam. I want to read you word for word what it says here in the encyclopedia about India."
"India yourself!" chorded the old man. "But what's India got to do with it? The demon that's got into you and your friends, Fimuchka, isn't from India; it's all too European. It's a crying shame that precious young people like you have suddenly decided to sell the entire Jewish heritage for a mess of pottage of sham European pacifism. You want to be Jesus of Nazareth. You want to teach the Christians a lesson in turning the other cheek. You love our enemies and you hate Uri Tsvi and even his grandfather the Holy Seraph. But we've had it up to here with the famous European humanism. Our backs still carry the scars of your dear Western civilization. We've been on the receiving e
nd of it, all the way from Kishinev to Auschwitz. Let me tell you a poignant tale about a cantor who was once marooned—it shouldn't happen to us!—on a desert island, and at the High Holy Days of all times. There stands a solitary Jew in the midst of the world in the midst of the times and wonders..."
"Hold on a minute," Fima erupted, "you with your wondering cantors. Chmielnicki and Hitler equal Western civilization the way India equals an Arab state. What a ridiculous idea! If it weren't for Western civilization, for your information, my dear sir, there would not be left of us one that pisseth against the wall. Who do you think sacrificed tens of millions of lives to defeat Hitler? Wasn't it Western civilization? Including Russia? Including America? Who was it who saved us, your holy rabbi from Strelisk? Was it the Messiah who gave us a state? Is it Uri Tsvi who makes us a present of tanks and jet planes and pours three billion dollars on us every year, as pocket money, so that we can carry on behaving like hooligans? Make a note of this, Dad: Every time in history that the Jews have gone out of their minds and started navigating their way through this world with messianic charts instead of real, universal ones, millions of them have paid with their lives. Apparently we still haven't managed to get it into the famous Jewish head that the Messiah is really our exterminating angel. That's it in a nutshell, Baruch: the Messiah is our angel of death. So it's perfectly okay to disagree about where we want to go; that is a legitimate subject for argument. But on one unshakable condition: Wherever we decide to go, we must use real, universal charts, not Messianic ones."