The Rabbi of Lud (9 page)

“Shh, Connie, shh,” I comforted. “You’d miss your friends,” I said. “You really would. A lot of nice people have been very kind to you. Robert, for example. He taught you your Hebrew.”

“Off
grave
stones, Daddy!” she said. “Which I studied off gravestones. On the big marble monuments in his yard.
Please,
Daddy,” she said,
“please.
Let’s
leave!”

“That’s absolutely out of the question,” I told my daughter. “Shh. Shh.”

four

H
EY, I make a good living. Not what they pay in those big Riverside and Lake Shore Drive congregations. Not what I’d get along your Wilshire Boulevards, of course, or your Collins and Fairfax avenues, the spiffy, upscale, co-op, gone-condo neighborhoods where on even an ordinary Shabbes there are plenty of cops to help with the traffic and guard against the anti-Semitism and, on the higher holidays, the force’s high-up Irishmen and brightest brass, captains and colonels sent from the Commish himself, in their ribbons, dress blues and white gloves, right down to the service revolvers in the spit-polished holsters you can’t even see—to show the flag, to show solidarity and all the unsuspected, circuitous routes and ecumenical closures of good fellowship and called debt. Or those kempt temples where professional men’s kids get bar mitzvah and their gentile partners go to so many affairs they own their own yarmulkes. Not
so
much. But enough. More than enough. We’re not hurting. We’re simple people of the clearing here. How much do we need? For the essentials we’ve got. The cardinals and paramounts. Even for the occasional fête champêtre and once-in-a-way skylark or dinner and opening night in NYC fifteen miles off.

So we’re not hurting. Shull and Tober pay me forty-two thousand a year and lease my house to me for the taxes and utilities. Also—this is privileged information—I do maybe another ten or fifteen K a year in tips. Don’t misunderstand me, my hand ain’t out. It’s just that my pickup congregations don’t always know the arrangements. How would they? Is a bill the decorous, proper place to stick in the overhead? Would the price of the electric be listed, what it takes to run the fridges and deep freezes, the cost of the fossil fuels burned in a good, roaring cremation? Why itemize the rabbi then? Certain things you assume. You weren’t born yesterday, you know I don’t come to you because the bereaved are good company. You figure something has to be in it for me, that solace and ceremony cost. So there’s often a check already made out with a blank where my name goes, one or two hundred bucks maybe. Shull shuts one eye and Tober the other.
That’s
the arrangement.

So I make a good living. What with one thing and another, my salary, my tips and my perks. But that’s not it. Why I told my daughter that leaving Lud was out of the question.

The fact is, I have obligations. I’m in my rabbi mode here, talking ex cathedra. A fellow’s family comes first. I’ve got the numbers. Three of the Ten Commandments relate directly to the family. Thirty percent. You honor your parents, you don’t covet your neighbor’s wife, you don’t commit adultery. God Himself counts for another three, the graven image and name-in-vain bits, and the business about no other gods before Him. It’s an even-steven split about the Sabbath day. So a fellow’s family comes at
least
first.

I’m just doing my duty is the way this cleric figures it. Why I shush my dejected, scared-stiff, upset, importunate little girl, wave her from the room and go to put my arms around her mother. Family comes first and the wife takes pride of place. Husbands and wives before sons and daughters. Honor thy Mom and Dad, runs the commandment, not the other way round. If Lord-of-All-Worlds wanted us to honor the kids he’d have spelled it out. He’s a don’t-mince-words sort of God, a stickler. The
last
thing He is is reticent. He covers the material. “You shall not do any work,” He instructs us re the Sabbath, “you, or your son, or your daughter, or your manservant, or your maidservant, or your cattle, or the sojourner who is within your gates.” Doesn’t He even spell out the dimensions of the ark itself down to the last cubit, God like a voice from the Heathkit?

It’s a sort of sacrament then, what I’m doing, my husbandly obligation. I have to protect her from her nuttiness and outrageousness. Shelley would go crazy in a real congregation. So I
have
to condescend to her behind her back.

And they say a
little
knowledge is a dangerous thing. Do you know how much worse it is for you to be burdened with a lot? My heart goes out to the President and Joint Chiefs, to high-ups in the CIA and secret services, to everyone top-secreted, eyes-only’d. To editors with stories they dassn’t break. To anyone with knowledge too hot to handle. Oh, it’s awful, too terrible, and worse yet for the Rabbi of Lud. You think not? Are you kidding? Privy to the counsels of God? This is my rabbi mode. I don’t fool around in my rabbi mode. This is straight from my studies, my lessons in the Forbidden Practices seminar with Rabbi Chaim on the atoll in the Maldives. From my practically pitch-perfect memory of those notes that we were not only required to destroy at the end of each class, but required to destroy in front of the bearded, sidelocked monitors in their long coats and ancient Polish gabardines, the Orthodox proctors of my offshore schooldays.

We don’t tell you this stuff, the cruel, arcane orthodoxies that would scare you off and keep you out of Paradise—that it’s forbidden to dip your right eye in an eyecup, that you can’t be buried in your jewelry, no, not your wedding or engagement rings, not your locket with the picture of your kids, not even so much as a red paper Poppy Day flower or a tin button on your lapel from the Red Cross. That you mustn’t look at an X ray or handle the vital organs of a woman taken in adultery. That you shouldn’t wear contact lenses or shoes with lifts. That, strictly speaking—all of this is
strictly
speaking, of course—it goes against God’s law to walk with a cane more beautiful than the leg it’s intended to support or to use any prosthesis that improves upon the original body part. (Jews may place no hearing aid in their ears that corrects hearing acuity beyond what is considered normal in the population as a whole.) Left-handedness in an unmarried woman is a sin and, according to some interpretations of Talmud, a man may be denied his place with God if he can lift three times his own body weight. You’d be amazed how much evil we do without ever knowing it.

But the family comes first and, after the wife, the consanguineous loyalties are clear. Husbands and wives before sons and daughters, but sons and daughters before brothers and sisters. Am I my brother’s keeper? Of course not. Even old Cain knew it was a rhetorical question. The attenuate blood trailing away, thinning out and burning off till, if you want to know, the idea of humanity and the notion of universal love go up in smoke. God is no humanist, no One Worlder, and is hostile to the very concept of brotherhood. The fact of the matter is, even the
thought
of family, of family in its broader, metaphorical sense, is distressing to Him. He doesn’t want His people to get too cozy. And in Isaiah? The wolf dwell with the lamb? The leopard lie down with the kid? The calf, lion and fading together? Cows and bears feeding, and the big cats scarfing straw like the ox? This is theology? This is wish fulfillment. This is typos, bad translations, rotten scholarship. No? Give me a break. Are you kidding? Why did He give us zoos and cages then? Isaiah was a wuss.

To tell the truth, I talk too much. I don’t have the character to be this Rabbi of Lud. Not twenty-five years out of the Forbidden Practices seminar and already I’m selling my teachers and proctors down the river. “Sure,” I hear them saying, “go on, go ahead. Let everyone in on the cabala, why not? Tell them Lord of All Outdoors doesn’t even need rabbis, that He knew what He was doing when He invented the Diaspora, Hansel’d and Gretel’d the Jews and lost ten tribes of Israel. Go on, go ahead, blow your own people’s cover. Tell them, shout it from the rooftops, my yiddishe mama was a bad Jew, and chicken soup Hebes go against Nature. Go, ruin it for anyone who happens to believe Himself Himself is some big-spending Democrat, for the dole, disarmament, all the unilaterals, the A.D.C and other agencies.”

Well, of
course
you can’t look this up. It’s privileged information. Why do you suppose we were sworn to secrecy, why do you think we had to tear up those notes?

Me, I don’t agree with His politics. I happen to like and respect my fellow man. If it had been me, I’d have left Christ alone, and let him die our crowd’s natural death, overweight, and all stressed-, smoked-, whitefish’d and cholesterol’d out, like anyone else in his early thirties.

Anyway, I love my wife. With me it goes beyond orthodoxy, duty, the slavish fear of hell. Constance is a fine daughter, none better, and I love her very much. But there’s this glue in the glands for the Mrs. You have my word on it, I’d feel this way even if it weren’t my religious obligation.

So you see the dilemma. On the one hand my Connie’s everyday diminished fingernails bitten down to their bloody quicks while my nervous, heartsore child grazes beneath their gritty, jagged overhangs, waned moons and torn cuticles, settles in her anxiety and daily seeks fresh purchase, expert as some kid mouth-mountaineer contemplating the angles, all the flat, polished facets, approaches and billiard reckonings of face and, on the other, nutty Shelley, front-runner Poster Lady to the Loonies. I have to wonder. If she can do what she does for all dogleg kink, quirk and aberration just in little Lud, who
knows
what she might not yet get into, what marvels and wonders of the psy-chopathological she could work were she ever to come up to bat in the great world? There were my holy obligations and there was my good, old-fashioned romantic love, but there is also, I admit it, my heat-seeking curiosity, my blockbuster temptations. Because Eden ain’t over, you know. We weren’t thrown out of the Garden. We’re still in it. All He ever really did was lock the gate. Eden ain’t over. Beset we are by temptation, up to our fig leaves in it. So I have to wonder. And fear and tremble for the kid. But all I’m doing is speculating, talking momentary diversion, juggling the bright what-ifs. In the end it would be as it was in the beginning—no deal. The kid stays. The rabbi stands pat. The wife don’t make a move.

Well, a
move.
It isn’t as if she’s under lock and key. She comes and goes as she pleases, in winter and throughout the school year chasing up and down the back roads and side streets of northern Jersey in her one-woman car pool the thirty-some-odd miles she puts on the car every day, rain, snow or shine, even on days when Connie is poorly, or some other child either, and has to stay home, and Shelley, operating under her screwy, self-imposed rebbitzin’s rules of order, not only picks up the other kids anyway, but actually phones around, absorbing the city-to-city, intrastate tolls, to find an alternate, “so the seat-e-le shouldn’t go wasted,” every year trading in one big brand-new Buick station wagon for an even newer, even bigger one, some huge, gleaming Conestoga you wouldn’t be afraid to cross the plains in (a station-wagon nuch, for an intimate little nuclear family of three!) because she doesn’t want it on
her
conscience that a kid came to grief in any eensy, flimsy jalopy. So
move.
It’s just New Jersey she can’t leave, just, for more than her errands, Lud. Otherwise, she’s all over the map, not only free to move but positively running with the pack.

I’m just getting comfortable again. (Now my erection is silenced, my meat withdrawn and chemicals subsided like clarity returned to cloudy tap water. In less time than it takes to speak, or speak to, the problems, my rabbinical conundrums not only unresolved but forgotten, my sins, and all, now my wife and I have had congress, and Connie’s outside again, my cheese-it-there’s-the-kid! misgivings forgiven.) When the doorbell rings like a cue in a play.

It’s for Shelley. (And how, not being that kind of rabbi, not ever on call I mean, pulled to deathbeds or awakened and hustled into an emergency presentable enough to join the eloped religious in midnight matrimony or even, for that matter, hit up by salesmen in the Torah trade, how
could
it be for me?)

It was for Shelley and it was the girls, her sisters in an eight-lady group of musical Jews who entertained at various affairs in northern Jersey—showers, weddings, brisses, bar and bat mitzvahs, golden and other special anniversaries and do’s. Shelley was one of the singers, though she sometimes accompanies herself on the tambourine. Only two of the women, Sylvia Simon and Elaine Iglauer, were trained musicians, checked out on guitar, mandolin and balalaika. The charter membership—Shelley is a charter member—was still intact after seven years but the group experienced odd cycles of popularity. They could be booked months in advance, then go through most of an entire season when, as Miriam Perloff, their manager and first soprano, put it, they “couldn’t get arrested.” Their bookings constituted a sort of sociological shorthand, which I supposed—I had a lot of spare time—put them on the cutting edge of Jewish culture in New Jersey. They were this really bellwether chorus and combo, absolute musts for this season’s showers and anniversaries, le dernier cri for that season’s bat mitzvahs and brisses. In a sort of idle rabbi mode—I have spare time to spare—I figured it had something to do with the baby boom.

They used
their
spare time for intensive, additional rehearsals and to experiment with the name of the group, thinking perhaps that by adding to their repertoire or changing their name they might goose up their popularity. They’d been “The Sabras,” they’d been “The Balebostes.” Briefly they were “The Mamas and the Mamas” but dropped that when they started getting asked to kosher stag parties. Now, and for some time past, they were “The Chaverot,” Hebrew for members of a kibbutz, or fellowship, and, in addition to Yiddish and Israeli folk songs, standards like “Tzena, Tzena,” “Havah Nagilah” and “Ha Tikva,” they specialized in vaguely Jewish songs—“Those Were the Days,” the theme from
Exodus,
“Sunrise, Sunset,” and other vaguely Hebrew-sounding show tunes.