Part 9

"No evil eye," says the father, and he looks at his children devouring whole slices of bread, and would dearly like to take a mouthful himself, only, if he does so, the two little ones, Fradke and Beilke, will go supperless.

And he cuts his portion of bread in two, and gives it to the little ones, Fradke and Beilke.

Fradke and Beilke stretch out their little thin, black hands, look into their father's eyes, and don't believe him: perhaps he is joking? Children are nashers, they play with father's piece of bread, till at last they begin taking bites out of it. The mother sees and exclaims, coughing all the while:

"It is nothing but eating and stuffing!"

The father cannot bear to hear it, and is about to answer her, but he keeps silent--he can't say anything, it is not for him to speak! Who is he in the house? A broken potsherd, the last and least, no good to anyone, no good to them, no good to himself.

Because the fact is he does nothing, absolutely nothing; not because he won't do anything, or because it doesn't befit him, but because there is nothing to do--and there's an end of it! The whole townlet complains of there being nothing to do! It is just a crowd of Jews driven together. Delightful! They're packed like herrings in a barrel, they squeeze each other close, all for love.

"Well-a-day!" thinks Chaikin, "it's something to have children, other people haven't even that. But to depend on one's children is quite another thing and not a happy one!" Not that they grudge him his keep--Heaven forbid! But he cannot take it from them, he really cannot!

He knows how hard they work, he knows how the strength is wrung out of them to the last drop, he knows it well!

Every morsel of bread is a bit of their health and strength--he drinks his children's blood! No, the thought is too dreadful!

"Tatinke, why don't you eat?" ask the children.

"To-day is a fast day with me," answers Chayyim Chaikin.

"Another fast? How many fasts have you?"

"Not so many as there are days in the week."

And Chayyim Chaikin speaks the truth when he says that he has many fasts, and yet there are days on which he eats.

But he likes the days on which he fasts better.

First, they are pleasing to God, and it means a little bit more of the world-to-come, the interest grows, and the capital grows with it.

"Secondly" (he thinks), "no money is wasted on me. Of course, I am accountable to no one, and nobody ever questions me as to how I spend it, but what do I want money for, when I can get along without it?

"And what is the good of feeling one's self a little higher than a beast? A beast eats every day, but I can go without food for one or two days. A man _should_ be above a beast!

"O, if a man could only raise himself to a level where he could live without eating at all! But there are one's confounded insides!" So thinks Chayyim Chaikin, for hunger has made a philosopher of him.

"The insides, the necessity of eating, these are the causes of the world's evil! The insides and the necessity of eating have made a pauper of me, and drive my children to toil in the sweat of their brow and risk their lives for a bit of bread!

"Suppose a man had no need to eat! Ai--ai--ai! My children would all stay at home! An end to toil, an end to moil, an end to 'shtreikeven,' an end to the risking of life, an end to factory and factory owners, to rich men and paupers, an end to jealousy and hatred and fighting and shedding of blood! All gone and done with! Gone and done with! A paradise! a paradise!"

So reasons Chayyim Chaikin, and, lost in speculation, he pities the world, and is grieved to the heart to think that God should have made man so little above the beast.

* * * * *

The day on which Chayyim Chaikin fasts is, as I told you, his best day, and a _real_ fast day, like the Ninth of Ab, for instance--he is ashamed to confess it--is a festival for him!

You see, it means not to eat, not to be a beast, not to be guilty of the children's blood, to earn the reward of a Mitzveh, and to weep to heart's content on the ruins of the Temple.

For how can one weep when one is full? How can a full man grieve? Only he can grieve whose soul is faint within him! The good year knows how some folk answer it to their conscience, giving in to their insides--afraid of fasting! Buy them a groschen worth of oats, for charity's sake!

Thus would Chayyim Chaikin scorn those who bought themselves off the fast, and dropped a hard coin into the collecting box.

The Ninth of Ab is the hardest fast of all--so the world has it.

Chayyim Chaikin cannot see why. The day is long, is it? Then the night is all the shorter. It's hot out of doors, is it? Who asks you to go loitering about in the sun? Sit in the Shool and recite the prayers, of which, thank God, there are plenty.

"I tell you," persists Chayyim Chaikin, "that the Ninth of Ab is the easiest of the fasts, because it is the best, the very best!

"For instance, take the Day of Atonement fast! It is written, 'And you shall mortify your bodies.' What for? To get a clean bill and a good year.

"It doesn't say that you are to fast on the Ninth of Ab, but you fast of your own accord, because how could you eat on the day when the Temple was wrecked, and Jews were killed, women ripped up, and children dashed to pieces?

"It doesn't say that you are to weep on the Ninth of Ab, but you _do_ weep. How could anyone restrain his tears when he thinks of what we lost that day?"

"The pity is, there should be only one Ninth of Ab!" says Chayyim Chaikin.

"Well, and the Seventeenth of Tammuz!" suggests some one.

"And there is only one Seventeenth of Tammuz!" answers Chayyim Chaikin, with a sigh.

"Well, and the Fast of Gedaliah? and the Fast of Esther?" continues the same person.

"Only one of each!" and Chayyim Chaikin sighs again.

"E, Reb Chayyim, you are greedy for fasts, are you?"

"More fasts, more fasts!" says Chayyim Chaikin, and he takes upon himself to fast on the eve of the Ninth of Ab as well, two days at a stretch.

What do you think of fasting two days in succession? Isn't that a treat? It is hard enough to have to break one's fast after the Ninth of Ab, without eating on the eve thereof as well.

One forgets that one _has_ insides, that such a thing exists as the necessity to eat, and one is free of the habit that drags one down to the level of the beast.

The difficulty lies in the drinking! I mean, in the _not_ drinking. "If I" (thinks Chayyim Chaikin) "allowed myself one glass of water a day, I could fast a whole week till Sabbath."

You think I say that for fun? Not at all! Chayyim Chaikin is a man of his word. When he says a thing, it's said and done! The whole week preceding the Ninth of Ab he ate nothing, he lived on water.

Who should notice? His wife, poor thing, is sick, the elder children are out all day in the factory, and the younger ones do not understand. Fradke and Beilke only know when they are hungry (and they are always hungry), the heart yearns within them, and they want to eat.

"To-day you shall have an extra piece of bread," says the father, and cuts his own in two, and Fradke and Beilke stretch out their dirty little hands for it, and are overjoyed.

"Tatinke, you are not eating," remark the elder girls at supper, "this is not a fast day!"

"And no more _do_ I fast!" replies the father, and thinks: "That was a take-in, but not a lie, because, after all, a glass of water--that is not eating and not fasting, either."

When it comes to the eve of the Ninth of Ab, Chayyim feels so light and airy as he never felt before, not because it is time to prepare for the fast by taking a meal, not because he may eat. On the contrary, he feels that if he took anything solid into his mouth, it would not go down, but stick in his throat.

That is, his heart is very sick, and his hands and feet shake; his body is attracted earthwards, his strength fails, he feels like fainting. But fie, what an idea! To fast a whole week, to arrive at the eve of the Ninth of Ab, and not hold out to the end! Never!

And Chayyim Chaikin takes his portion of bread and potato, calls Fradke and Beilke, and whispers:

"Children, take this and eat it, but don't let Mother see!"

And Fradke and Beilke take their father's share of food, and look wonderingly at his livid face and shaking hands.

Chayyim sees the children snatch at the bread and munch and swallow, and he shuts his eyes, and rises from his place. He cannot wait for the other girls to come home from the factory, but takes his book of Lamentations, puts off his shoes, and drags himself--it is all he can do--to the Shool.

He is nearly the first to arrive. He secures a seat next the reader, on an overturned bench, lying with its feet in the air, and provides himself with a bit of burned-down candle, which he glues with its drippings to the foot of the bench, leans against the corner of the platform, opens his book, "Lament for Zion and all the other towns," and he closes his eyes and sees Zion robed in black, with a black veil over her face, lamenting and weeping and wringing her hands, mourning for her children who fall daily, daily, in foreign lands, for other men's sins.

"And wilt not thou, O Zion, ask of me Some tidings of the children from thee reft? I bring thee greetings over land and sea, From those remaining--from the remnant left!----"

And he opens his eyes and sees:

A bright sunbeam has darted in through the dull, dusty window-pane, a beam of the sun which is setting yonder behind the town. And though he shuts them again, he still sees the beam, and not only the beam, but the whole sun, the bright, beautiful sun, and no one can see it but him! Chayyim Chaikin looks at the sun and sees it--and that's all! How is it? It must be because he has done with the world and its necessities--he feels happy--he feels light--he can bear anything--he will have an easy fast--do you know, he will have an easy fast, an easy fast!

Chayyim Chaikin shuts his eyes, and sees a strange world, a new world, such as he never saw before. Angels seem to hover before his eyes, and he looks at them, and recognizes his children in them, all his children, big and little, and he wants to say something to them, and cannot speak--he wants to explain to them, that he cannot help it--it is not his fault! How should it, no evil eye! be his fault, that so many Jews are gathered together in one place and squeeze each other, all for love, squeeze each other to death for love? How can he help it, if people desire other people's sweat, other people's blood? if people have not learned to see that one should not drive a man as a horse is driven to work? that a horse is also to be pitied, one of God's creatures, a living thing?----

And Chayyim Chaikin keeps his eyes shut, and sees, sees everything. And everything is bright and light, and curls like smoke, and he feels something is going out of him, from inside, from his heart, and is drawn upward and loses itself from the body, and he feels very light, very, very light, and he gives a sigh--a long, deep sigh--and feels still lighter, and after that he feels nothing at all--absolutely nothing at all--

Yes, he has an easy fast.

* * * * *

When Baere the beadle, a red-haired Jew with thick lips, came into the Shool in his socks with the worn-down heels, and saw Chayyim Chaikin leaning with his head back, and his eyes open, he was angry, thought Chayyim was dozing, and he began to grumble:

"He ought to be ashamed of himself--reclining like that--came here for a nap, did he?--Reb Chayyim, excuse me, Reb Chayyim!----"

But Chayyim Chaikin did not hear him.

* * * * *

The last rays of the sun streamed in through the Shool window, right onto Chayyim Chaikin's quiet face with the black, shining, curly hair, the black, bushy brows, the half-open, black, kindly eyes, and lit the dead, pale, still, hungry face through and through.

* * * * *

I told you how it would be: Chayyim Chaikin had an easy fast!

THE PASSOVER GUEST

I

"I have a Passover guest for you, Reb Yoneh, such a guest as you never had since you became a householder."

"What sort is he?"

"A real Oriental citron!"

"What does that mean?"

"It means a 'silken Jew,' a personage of distinction. The only thing against him is--he doesn't speak our language."

"What does he speak, then?"

"Hebrew."

"Is he from Jerusalem?"

"I don't know where he comes from, but his words are full of a's."

Such was the conversation that took place between my father and the beadle, a day before Passover, and I was wild with curiosity to see the "guest" who didn't understand Yiddish, and who talked with a's. I had already noticed, in synagogue, a strange-looking individual, in a fur cap, and a Turkish robe striped blue, red, and yellow. We boys crowded round him on all sides, and stared, and then caught it hot from the beadle, who said children had no business "to creep into a stranger's face" like that. Prayers over, everyone greeted the stranger, and wished him a happy Passover, and he, with a sweet smile on his red cheeks set in a round grey beard, replied to each one, "Shalom! Shalom!" instead of our Sholom. This "Shalom! Shalom!" of his sent us boys into fits of laughter. The beadle grew very angry, and pursued us with slaps. We eluded him, and stole deviously back to the stranger, listened to his "Shalom! Shalom!" exploded with laughter, and escaped anew from the hands of the beadle.

I am puffed up with pride as I follow my father and his guest to our house, and feel how all my comrades envy me. They stand looking after us, and every now and then I turn my head, and put out my tongue at them. The walk home is silent. When we arrive, my father greets my mother with "a happy Passover!" and the guest nods his head so that his fur cap shakes. "Shalom! Shalom!" he says. I think of my comrades, and hide my head under the table, not to burst out laughing. But I shoot continual glances at the guest, and his appearance pleases me; I like his Turkish robe, striped yellow, red, and blue, his fresh, red cheeks set in a curly grey beard, his beautiful black eyes that look out so pleasantly from beneath his bushy eyebrows. And I see that my father is pleased with him, too, that he is delighted with him. My mother looks at him as though he were something more than a man, and no one speaks to him but my father, who offers him the cushioned reclining-seat at table.

Mother is taken up with the preparations for the Passover meal, and Rikel the maid is helping her. It is only when the time comes for saying Kiddush that my father and the guest hold a Hebrew conversation. I am proud to find that I understand nearly every word of it. Here it is in full.

My father: "Nu?" (That means, "Won't you please say Kiddush?")

The guest: "Nu-nu!" (meaning, "Say it rather yourself!")

My father: "Nu-O?" ("Why not you?")

The guest: "O-nu?" ("Why should I?")

My father: "I-O!" ("_You_ first!")

The guest: "O-ai!" ("You first!")

My father: "E-o-i!" ("I beg of you to say it!")

The guest: "Ai-o-e!" ("I beg of you!")

My father: "Ai-e-o-nu?" ("Why should you refuse?")

The guest: "Oi-o-e-nu-nu!" ("If you insist, then I must.")

And the guest took the cup of wine from my father's hand, and recited a Kiddush. But what a Kiddush! A Kiddush such as we had never heard before, and shall never hear again. First, the Hebrew--all a's. Secondly, the voice, which seemed to come, not out of his beard, but out of the striped Turkish robe. I thought of my comrades, how they would have laughed, what slaps would have rained down, had they been present at that Kiddush.

Being alone, I was able to contain myself. I asked my father the Four Questions, and we all recited the Haggadah together. And I was elated to think that such a guest was ours, and no one else's.

II

Our sage who wrote that one should not talk at meals (may he forgive me for saying so!) did not know Jewish life. When shall a Jew find time to talk, if not during a meal? Especially at Passover, when there is so much to say before the meal and after it. Rikel the maid handed the water, we washed our hands, repeated the Benediction, mother helped us to fish, and my father turned up his sleeves, and started a long Hebrew talk with the guest. He began with the first question one Jew asks another:

"What is your name?"

To which the guest replied all in a's and all in one breath:

"Ayak Bakar Gashal Damas Hanoch Vassam Za'an Chafaf Tatzatz."

My father remained with his fork in the air, staring in amazement at the possessor of so long a name. I coughed and looked under the table, and my mother said, "Favele, you should be careful eating fish, or you might be choked with a bone," while she gazed at our guest with awe. She appeared overcome by his name, although unable to understand it. My father, who understood, thought it necessary to explain it to her.

"You see, Ayak Bakar, that is our Alef-Bes inverted. It is apparently their custom to name people after the alphabet."

"Alef-Bes! Alef-Bes!" repeated the guest with the sweet smile on his red cheeks, and his beautiful black eyes rested on us all, including Rikel the maid, in the most friendly fashion.

Having learnt his name, my father was anxious to know whence, from what land, he came. I understood this from the names of countries and towns which I caught, and from what my father translated for my mother, giving her a Yiddish version of nearly every phrase. And my mother was quite overcome by every single thing she heard, and Rikel the maid was overcome likewise. And no wonder! It is not every day that a person comes from perhaps two thousand miles away, from a land only to be reached across seven seas and a desert, the desert journey alone requiring forty days and nights. And when you get near to the land, you have to climb a mountain of which the top reaches into the clouds, and this is covered with ice, and dreadful winds blow there, so that there is peril of death! But once the mountain is safely climbed, and the land is reached, one beholds a terrestrial Eden. Spices, cloves, herbs, and every kind of fruit--apples, pears, and oranges, grapes, dates, and olives, nuts and quantities of figs. And the houses there are all built of deal, and roofed with silver, the furniture is gold (here the guest cast a look at our silver cups, spoons, forks, and knives), and brilliants, pearls, and diamonds bestrew the roads, and no one cares to take the trouble of picking them up, they are of no value there. (He was looking at my mother's diamond ear-rings, and at the pearls round her white neck.)

"You hear that?" my father asked her, with a happy face.

"I hear," she answered, and added: "Why don't they bring some over here? They could make money by it. Ask him that, Yoneh!"

My father did so, and translated the answer for my mother's benefit:

"You see, when you arrive there, you may take what you like, but when you leave the country, you must leave everything in it behind, too, and if they shake out of you no matter what, you are done for."

"What do you mean?" questioned my mother, terrified.

"I mean, they either hang you on a tree, or they stone you with stones."

III

The more tales our guest told us, the more thrilling they became, and just as we were finishing the dumplings and taking another sip or two of wine, my father inquired to whom the country belonged. Was there a king there? And he was soon translating, with great delight, the following reply:

"The country belongs to the Jews who live there, and who are called Sefardim. And they have a king, also a Jew, and a very pious one, who wears a fur cap, and who is called Joseph ben Joseph. He is the high priest of the Sefardim, and drives out in a gilded carriage, drawn by six fiery horses. And when he enters the synagogue, the Levites meet him with songs."

"There are Levites who sing in your synagogue?" asked my father, wondering, and the answer caused his face to shine with joy.

"What do you think?" he said to my mother. "Our guest tells me that in his country there is a temple, with priests and Levites and an organ."

"Well, and an altar?" questioned my mother, and my father told her:

"He says they have an altar, and sacrifices, he says, and golden vessels--everything just as we used to have it in Jerusalem."

And with these words my father sighs deeply, and my mother, as she looks at him, sighs also, and I cannot understand the reason. Surely we should be proud and glad to think we have such a land, ruled over by a Jewish king and high priest, a land with Levites and an organ, with an altar and sacrifices--and bright, sweet thoughts enfold me, and carry me away as on wings to that happy Jewish land where the houses are of pine-wood and roofed with silver, where the furniture is gold, and diamonds and pearls lie scattered in the street. And I feel sure, were I really there, I should know what to do--I should know how to hide things--they would shake nothing out of _me_. I should certainly bring home a lovely present for my mother, diamond ear-rings and several pearl necklaces. I look at the one mother is wearing, at her ear-rings, and I feel a great desire to be in that country. And it occurs to me, that after Passover I will travel there with our guest, secretly, no one shall know. I will only speak of it to our guest, open my heart to him, tell him the whole truth, and beg him to take me there, if only for a little while. He will certainly do so, he is a very kind and approachable person, he looks at every one, even at Rikel the maid, in such a friendly, such a very friendly way!

"So I think, and it seems to me, as I watch our guest, that he has read my thoughts, and that his beautiful black eyes say to me:

"Keep it dark, little friend, wait till after Passover, then we shall manage it!"

IV

I dreamt all night long. I dreamt of a desert, a temple, a high priest, and a tall mountain. I climb the mountain. Diamonds and pearls grow on the trees, and my comrades sit on the boughs, and shake the jewels down onto the ground, whole showers of them, and I stand and gather them, and stuff them into my pockets, and, strange to say, however many I stuff in, there is still room! I stuff and stuff, and still there is room! I put my hand into my pocket, and draw out--not pearls and brilliants, but fruits of all kinds--apples, pears, oranges, olives, dates, nuts, and figs. This makes me very unhappy, and I toss from side to side. Then I dream of the temple, I hear the priests chant, and the Levites sing, and the organ play. I want to go inside and I cannot--Rikel the maid has hold of me, and will not let me go. I beg of her and scream and cry, and again I am very unhappy, and toss from side to side. I wake--and see my father and mother standing there, half dressed, both pale, my father hanging his head, and my mother wringing her hands, and with her soft eyes full of tears. I feel at once that something has gone very wrong, very wrong indeed, but my childish head is incapable of imagining the greatness of the disaster.

The fact is this: our guest from beyond the desert and the seven seas has disappeared, and a lot of things have disappeared with him: all the silver wine-cups, all the silver spoons, knives, and forks; all my mother's ornaments, all the money that happened to be in the house, and also Rikel the maid!