Sketches of Jewish life and history

Preface

In this little volume I offer to the reader a few " Sketches of Jewish Life and History."

The first two stories contain illustrations of Jewish life in Lithuania, giving an insight into the character and domestic circumstances of a large class of people verv little known in tliis country. As a native of Lithuania, who has also seen something of the world, I may be pardoned perhaps for feeling myself somewhat qualified to describe scenes of this character. The reader will find, I hope, that I have treated my subject impartially and without prejudice. I have purposely used expressions here and there that are peculiar to the German-Jewish dialect, especially such iv PREFACE.

as are inter estins; on account of tradition and custom. For the general reader I have given the necessary explanations either paranthetically or in marginal notes.

" Eabbi Elchanan, a legend of Mayence," is very popular with the Israelites all over the world. There are some historical truths, I think, at the base of this story. A son of Rabbi Gerschon, surnamed " the Light of the Exiles," the predecessor of Rabbi Simeon of Mayence, was abducted by the Romish Clergy, and a prominent clergyman actually did embrace Judiasm a few years afterward. The legend of Rabbi Elchanan evidently makes of these two persons one, and takes the time most convenient for its purpose. In the plan and personages of this, story I have followed somewhat the renowned German novelist Leopold Compert ; but I have changed entirel}^ the expression of sentiments and principles.

The historical sketch of '' The Fall of Bethar and the Martyrs," I published in the Jewish Tmies two years ago ; but as I have been assured by my friends that it was then read with great interest, and that a few historical suggestions given deserved the notice of scholars, it is, with slight alterations and corrections, reprinted in this book.

PREFACE. V

The last story of this' volume, "The Converted Noblemen," is an elaborate description of an historical incident of the middle of the eighteenth century. The Jemsh community of my native city, Wilna, commemorates every year the martyrdom of the Noble Convert Potozky on the second day of the Feast of Weeks, and has in its manuscript prayer-book an especial prayer for that purpose. The " Pear-tree " on the grave of that convert is pointed out to the Jewish youth even at the present day. The family of Potozky's friend Zriemby, has produced many learned Israelites since the conversion of their noble ancestor, and exists yet in Holland, where it is held in great respect.

The reception that the public may accord me in the present instance will, if sufficiently encouraging, prompt me to proceed with the preparation of a work of more importance and greater interest.

The Authok.

New York, March 25th, 1873. .

Table Of Contents

OHAEAOTEEISTIC SKETCHES :

PAGE.

APPENDIX— MXilJJKL DEATH INSURANCE CO. . 45

METAMORPHOSE OF A LITHUANIAN BOY :

PART FIRST, AS told by himself 51 PART SECOND, as gatheked from keliable soueoes. 85

RABBI ELCHANAN, a legend of mayenge. . . 121

HISTOEICAL SKETCHES : THE FALL OF BETHAR AND THE MARTYRS . 173

HE SINGER'S REVENGE.

thp: misek and his surname.

LIAKOM, surnamecl '• llie Fly^^ was a wellknown citizen of Oshiniana in Lithuania. He was known to be a rich man, and had acquired the unenviable reputation of being the gi'eatest miser in the comnumity. He not only invariably refused to help an unfortunate brother ; but even lavished abuses on such as dared to apply to liim for assistance.

A renowned preacher once came to the city of Oshmiana and delivered a most edifying and instructive lecture in the synagogue. The following day he called on the richest members of the community requesting some reward for his trouble. They received him with great respect and opened their purses liberally. He called also on Eliakom, but the miser slammed the door in his face as soon as he heard the object of his visit. This was more than the learned man could well endure, and the consequence was an announcement that " the renowned preacher of Kelm has consented to stay another week in Oshmiana, and he is going to deliver a second lecture next Sabbath afternoon."

10 aEKSO.N'l's SKETCHES.

The community was delighted with the intelligence and at the apjjointed time, the synagogue was crowded.

Nor were the good people disappointed in their expecta tion ; the lecturer excelled himself on that occasion. His text was Is, vii. 1 8, in which verse Egypt is likened unto a fly and Assyria unto a bee. He preached on* the sins which caused the destruction of the Temple at Jerusalem, and metaphorically compared the two valiant nations witli two different courses of action. Assyria, which is likened unto a bee, illustrates the actions of those who, if they sometimes do any good, do not perform the action with proper <liscretion, or balance it by accompanying evil. Like the bee which prepares honey and wax for the benefit of human-kind, but pursues its Avork with unbecoming noise and sometimes even stings the man before lie is permitted to enjoy what was prepared for him. Mizraim, which is compared to a fly, illustrates the actions of such men as extract fi'om the community whatever benefit they can, but render it no service in return. Like the fly which bites man and drinks his blood ; but is of no service to the world. The behavior of the bee is frequently veiy reprehensible. Man often says to it : "I want neither thy honey nor thy sting." But the fly is beyond a doubt the more obnoxious of the two. Such are the two great enemies of Israel. Assyiia, the bee ; that is good actions accompanied by some evil, and Egypt, the fly, that is evil without any accompanying good at all. Beware of the last, of Mizraim the fly !

To this effect the man of lore continued illustrating his ideas Avith imnmierable passages from the Talmud. The audience were delighted with both preacher and sermon, and Kliakom, the miser, was thenceforth surnamed The Fly In this noble mannei* was the learned man revenged on him, but it did not produce the desked effect ; for Eliakoni was not the man who cared for mere words. Another and more effectual lesson was he to learn from a person who was far inferior to the erudite preacher of Kelm.

II. Klfakoms Son And Ooat

EliaivOm had a son who was eighteen years of age. He also had a coat of about the same age as his son. His son had to perform the functions of a business-clerk, an errandboy, a house servant ; in short, he was Jack-of-all-trades. For Eliakom was a practical man and argued thus : " Why .should 1 spend my money on servants, knowing that Solomon, my son, is going to take all I have when I die ? Let liim work for it while I live." So also had his coat to perform the offices of a garment by day and a coverlet by night, of a house coat at home, of a dress coat in the synagogue, and at last it was used also for a rag to take a pan ^ from the stove or to wipe a plate ; for the coat had long tails and its owner was not the man to neglect such an advantage.

When Solomon reached his eighteenth year, his father 'thought it would be a good thing if he could get rid of him on some cheap terms ; for the ungrateful child was not satisfied with the three meals a day which he cost his father ;

12 aERSONl's SKETCHES.

he wanted good clothing and even some pocket-money (the boy was spoiled by extravagant companions). There was no danger of his getting the money he desired, for he never knew where his father kept the key of the money-box. Not so was it about dress. The poor old man could not carry with him all the goods he had in his store, and the spoiled boy actually had the audacity to take advantage of this circumstance. lie one day took a quantity of alpaca from the store when his father was absent, and gave it to the tailor who fashioned it into a coat for him and charged his father for sewing it. It was very severe on the poor old man, such an offense as this, and he resolved to rid himself of the culprit— to many him off.

Now if Eliakom had lived in a more civilized land, where there are always many marriageable widows and spinsters, it would have been very easy to procure a wife for his son. For, strange to say, Solomon was in every respect the veiy reverse of his father. He was a manly and intellectual youth, sociable and good-natured, with" a figure and countenance that were eloquent in his favor ; and his attractions were not lessened by his being an heir. But the poor old man lived in Luthuania and there it was somewhat difficult to procure a wife for Solomon. However " there is in na- * ture no evil without a remedy," as the old adage says, and Lithuania having an insufficient supply of wives, is abounding with marriage-brokers, called Shadchanim. The practice of these men there, is almost reduced to a science ; there is nothing impossible for a Luthuanian maniagebroker in the way of his vocation. To such a practitioner did Eliakom take recourse in his dilemma, and he was not disappointed. The Shadchen speedily succeeded in finding in a neighboring village a homely girl, whose father was willing to pay any price for a son-in-law. The bargain was closed to the satisfaction of both parties, (I mean the fathers, for the children have no voice in such matters) and on the appointed day Eliakom hired a horse and wagon to convey himself, son and coat to the place where the happy bride resided. By doing this he saved the dues that must be paid to certain officials who perform the wedding ceremony in the city of Oshmiana.

III. The Singer And His Threat

While the wagon was being prepared for the journey by Solomon, and Eliakom was aiTanging some little business-matters in his store preparatory to leaving the city, a \-oung man of noticeable decency in dress and of genteel deportment introduced himself to the old man, as the tenorsinger of the synagogue choii*.

" I came to request you," the young man said, •' to take me along with you to the wedding of your son. I will perhaps have the chance to earn some money among the guests, for I can entertain them with fine songs and with most interesting sleiglit-of-hand performances. Thus you would confer a favor upon me without any loss to yourself.

14 GERSDNl's SKETCHES.

I feel certain that the guests will be pleased with me, and will thank you for bringing me with you."

Eliakom became angry at the singer. He had to make a two-days' journey, and how could he take anybody along without the risk of spending something on him.

" There are fools enough eveiywhere," he replied, " I do not see the necessity of encumbering myself with one on a journey which has already cost me more than I can well afiord."

The synagogue singers in Lithuania receive no salary. The congregation provides only for their board ; but for the rest they must look out for themselves. For the purpose of gaining the other necessaries of life they often entertain social and Avedding parties with songs, legerdemain and mimicry. Samuel, the tenor was known as the best singer and juggler in the community. He was welcomed at every social paity, not only by the Jewish population, but also by the non-Jewish inhabitants, and even by the official authorities of that place. He spoke the Russian, Polish, and even the obsolete Lithuanian languages with the purest accent, and could mimic evei*ybody with i-emarkable skill, from a drunken peasant up to a commanding officer of the army. He knew the best songs that are contained in those languages, and sang with a sonorous voice and good effect. All his various accomplishments and talents were rendered so much the more acceptable by the strict morality of his utterances. However well received he might be in any quarter, he never took advantage of the welcome that was extended to him. He often threw his audience into roars of laughter ; but it was never at anybody's expense.

In short, though Samuel was the pet of society, he never became its tyraTnt, and that is about the best that can be said of any populai* character.

The miser's rude refusal to take him alono- was very deeply felt by the poor artist. His eyes sparkled with indignation and his face flushed to the roots of his hair. He hesitated a moment, and then raising his hand he said sternly and with emphasis :

'' Mark my words. Eliakom, I am going to teach you a lesson which will make you either wiser than you ever were or cause you to die more miserably than you ever lived,' And he left the house.

About half an hour afterward, as the wedding party was on the point of starting, and Eliakom in his coat with Solomon at his side was seated in the wagon ready to take the reins, a young man approached him and asked whether his uncle from the countiy was there, as he had been intending to make some purchases of Eliakom,

" About what time was your uncle to call on me?" asked Eliakom, ,

" Let me see. He wanted to go to P. at one o'clock. He would be detained there for about an hour or so, and then he intended to go to you. Well. I should say about half-past two would he the time at which he was to be at your store,"

'• Why, child, it is not two o'clock yet I" exclaimed the miser joyfully. Your uncle will find me at his service."

" How glad he \vill be," rejoined the young man, and went away, Eliakom returned to open his store for the expected customer. He waitedtill four o'clock, at whichtime the young man came again, and infonned him that his micle had been unexpectedly called away from the city ; but he had said he would be back in ten days, and would then buy what he wanted. Eliakom closed the store and started on his journey without further delay.

IV. '

THE INCIDENTS OF THE JOUKNEY.

Three hours' ride from Oshmiana there is a white inn with green shutters, known by the name of Green Castle, where Eliakom purposed to stay for the night. Arriving there he found all the gates closed and no human being in sight except a solitary peasant who was sitting on a hedge near by smoking his pipe and looking vacantly ahead. Eliakom called to him, asking him to open the gates of the inn ; (for Solomon had never been out of tgwn and did not know how to do it,) but the peasant took no notice of him. Eliakom imagined that he wanted something for his troubles, he repeated his request and threw him a slice of " city baked bread," which is generally considered a great treat for a peasant. The son of Cham (such is the appellation of the serfs common among the Lithuanian Israelites) took the bread, put it into his bosom and calmly resumed liis fonner position. Eliakom thought he was deaf, and showed him by gesticulation what he wanted of him, at tlie same time throA^ing him another piece of bread ;

but the peasant took the other piece of bread and replying something to the effect that he was not going to be the obedient servant of every d d Jew, again sat down smoking

his pipe and looking in an opposite direction.

This was more than the miser could bear. He sprang from his wagon, and struck the peasant three violent blows in the face and breast. But oh, horror ! the serf stood up and extended his hands convulsively, blood streamed forth from his nose and mouth : he staggered a few steps back ward and fell dead! For a few minutes Eliakom stood petrified with fright at this terrible catastrophe, and, as soon as he was able to collect his thoughts, made up his mind that there was no remedy for him but tiight. He jumped in his wagon and drove off with the greatest speed, whipping his horse without mercy. As for Solomon, lie sat in his corner bewildered, unable to utter a word.

Eliakom might have proceeded for about an hour, and was congratulating himself that night was fast approaching, when he heard the tramp of a horse belnnd him. A few minutes more and he could clearly distinguish the words : " Stop, in the name of the Czar and the Law !"

" There is no doubt," Eliakom thought, '• that the dead peasant has been found, and a gendarme is coming to arrest us." A cold perspiration burst from him, and he could hardly bring the horse to a stop, so unnerved was he. A gendarme it actually was. He approached the wagon, made a few remarks about the foaming horse that had been so mercilessly treated, and asked for the passports of the passengers. Eliakom felt easier, for if the soldier had come to arrest him for nmrder he would treat him in a different manner, and he handed him the documents. The gendaiTQe did not open the papers, he stuck them into his sleeve and ordered the passengers to turn back and follow him. Eliakom remonstrated, saying that he had business before him which suffered no delay ; but finding that it was of no use, he asked how far he was to return, and where was he to be conducted.

•'Within half a vierst of the • Green Castle' lives the judge of the district," replied the soldier. "' I am to take you to him. He will examine yom- papers, and if they are all coiTect, you will not be detained."

" But could not you glance over the papers yourself?" said Eliakom imploringly. " Business is so pressing that I can lose no time."

" Cannot help it. Law is law," was the laconic answer.

But it was impossible to return within such a short distance of the '' Castle " without running the risk of beingarrested for murder. Every effort must be made to avoid it if possible.

" I will give you a ruble," said Eliakom with a trembling voice, " if you will take the trouble to examine our passj)orts yourself and let us go."

" I have strict orders to bring every passenger to the Judge himself. Would not do a thing against my orders for even twenty-five rubles."

Such an answer from a Russian ofiicial is as good as fixing the price of the favor he is requested to do. Eliakom tried to beat the gendanne down, but he was immovable. " Cannot do it," was his only reply. The miser had to take out the immense sum of ttoenty-five rubles and give it to tlie arm of the law ! What he felt at that tune cannot well be described. The soldier took the money and allowed them to proceed. One hour more and they arrived at an inn where they were peacefully installed for the night. Eliakom had to wash the blood stains from his coat. Here he had an opportunity to reflect upon the adventm-es of his journey. He had become a murderer in his old age, and had to spend a large amount of money to escape the consequences of the crime. Who knows whether he is secure even now ? How easily all these misfoitunes could have been avoided !

TI1I<: GUEST AT THE AVEUDING.

Eliakom and his son proceeded on their journey without fuither trouble, and the third day they arrived at the place where the bride and her family were awaiting them. Unpleasant remarks were made, and irksome questions were asked about the paleness and weary appearance of the guests ; but Eliakom stammered a reply to the effect that '' the uncomfoitable lodgings and bad meals at the inns would affect the health even of a giant like Og, the King of Bashan,'' and all further inquii'ies were happily averted. Eliakom was sick, and very meditative for the next two days, but he urged the wedding to be performed without delay. Strange to say, and to the astonishment of the bridegi-oom and two or three guests who knew him before,

^0

Eliakom began to display some marks of libei*ality. He made presents to the bride, the musicians, and the poor of the village, and was generally much more agi'eable than he had ever been in his brightest days. Solomon looked at his father with emotion.

" The fearful incidents of oui' journey," he thought, " have been the cause of resuscitating the Jewish heart that has been lying donnant in my father's breast, and the image of God now reasserts . its position in his countenance." *

On the evening of the wedding, while the guests were sitting around the well-spread tables, (for the bride's family were hospitable people, and on that occasion they had more reason than ever to be so) a man di*essed in Oriental attire entered the room, and introduced himself as a native of Jerusalem, coming from the Holy Land to collect money for charitable institutions that were located there. Of course he ^vas welcomed as a Habbi and a brother. A plate was immediately passed around the table to receive donations in furtherance of his mission, and after that the whole party joined in requesting him to tell them about the wonderful things that were to be seen and learned in the Holy Land. Their curiosity was more than satisfied. The stranger told them so many stories about the " West-

* According to the Eabbinical teaching, every man, being created in the image of God, has a natural disposition to be good. This is what makes man look so noble when he is performing some good action. If man follows his evil passions, Satan causes his soul to fall asleep, and the image of God departs from him. Hence the repulsive expression in the face of a sinner.

ern Wall," the cave of Machpelah, Rachel's grave, and sim ilar objects of interest, that they forgot all about the well flavored dishes and wines that were being served. The only thing to be regTetted was that he could not speak their dialect. He spoke no language but Hebrew, and that with the Oriental accent, generally known as the "Sephai-daic pronounciation." The women, and some of the men even, could not understand him ; but they thronged ai'ound him nevertheless, and made the others act as interpreters. When their cmiosity was satisfied, all retm-ned to their seats and the Eastern brother and Rabbi was invited to partake of the supper. But he refused to sit at the table ; he could not eat in the manner Europeans eat, nor did he like to be stared at while eating after his own fashion. This objection presented no difficulty. A tablecloth was spread on the floor of an adjoining room, and everything was an'anged thereon to the satisfaction of the " pious " man. Some of the guests even had the pleasm-e of seeing him seated on the floor with his legs crossed under him, eating without either spoon or fork. After a while the door was closed, in order to let him enjoy the meal as he liked best.

After the lapse of an hour or so the host began to think that the stranger had had ample time to satisfy his appetite, and he sent a servant to invite him to return to the rest of the party. The messenger came back with the report that the door was locked from within and that he received no answer on knocking at it. The host surmised that the "pious" man was performing his devotion, saying grace after his meal, and he left him undistm'bed for another hour. But

-when the messenger was sent a second time and retm-ne<i with the same answer as before, adding that he had looked through the key-hole and had seen no light in the room, all present rushed to the door, and after repeated rapping forced it open. To their dismay they found the room deserted ; the Oriental brother and Rabbi had vanished, with all the silver plate on which he was served, not forgetting even the candlestick of the same metal. Messengers were sent out in all directions to detect the scoundrel, inquiries were made at every house in the village, but in vain. Nobody knew a traveler from Jerusalem, no one had seen that night a man whose appearance and attire would answer to the description of the messengers.*

VI.

THE BAAT.-SHEM.

There was much disturbance in the house on the following day about this loss of silver plate, and even in the whole village there was nobody but talked of tlie Oriental swindler. They were certain that he was from Jerusalem, because of his speaking no language but Hebrew. Everybody wondered how a man from that holy place could be such a scoundrel, unless he was possessed by the Evil-one himself Some of the women who had seen him at the party, even asserted that they had noticed from the strange lustre of his eyes that there was some-

* See Appendix — " The Mutual Death Insurance Cc

THE singer's kevenoe. 23

thing wrong about him ; but they had been afraid to utter their suspicions lest he should do them some harm with his evil influence. Even the more praptical-minded men, who were ready to admit that there are scoundrels among every class of people, could not account for this man's sudden appearance and disappearance since nobody, except the persons that were present at the wedding, had seen him either e^^tering or leading the village. While this commotion w^as at its height, one of those holy men who can perform great wonders by the mention of the Holy Name (called Baal-Sliem), anived in the village accompanied, of course, by his famulus. He performed three mii'acles in the act of alighting from his wagon. Two beggars, the one lame and the other blind, approached his wagon asking alms, evidently taking him for a common passenger. He answered them :

" A man like myself has no money to spare, but I shall give you something which is worth more than all the money in the world. Stand here and let me lean on your shoulders while I alight."

They wondered at the meaning of his words and obeyed his orders. He pronounced some mystic words, leaned on theu" shoulders Avdth both hands and jumped from his wagon with the agility of a young man, though he was a very old and feeble-looking person. They experienced a severe shock through their frames as his hands touched them, and instantly the lame man became straight, and the blind man received his sight. They ran through the streets nearly mad with joy, relating the miracles to every one and calling aloud :

" Blessed be the Lord, that there are such men in Israel !"' The excitement about the theft was forgotten over these new wonders, for everyone m the village knew the two men on whom the miracles had been perfonned. They had been walking around the streets for two days previous, asking alms i?i the most miserable condition of bodily infirmity, and now they were seen running as hale and hearty as could be. The inn where the holy man stppped became beleagured with the sick and infirm that came to solicit his help, and with others who came only for curiosity, to look at him. But he would not show himself to any one before he performed his afternoon devotion. His famulus would not give any information about his master to the numerous inquii'ies. He said he was not peimitted to say more than : ,, Believe in what you see and are convinced of, and neveitry to penetrate the mysteries of the Loj'd.'"

The chronicler of this stoiy kno^^s nothing of tlie wonders of spiritualism, except Avhat he reads of them in the newspapers every now and then ; but he firmly believes in the principle just quoted, and having seen such wonders performed by men who have no idea of subjecting spirits in the ordinary spii'itualistic manner, he is not afraid to affinn that there are and will be wonders beyond the comprehension of man as long — as long — w^ell, as long as there are such men as the Baal-Shem existing in the world, no matter m what clime or under what banner they are sailing.

THE slnger's revengp.. 25

VII.

THE bride's father AND THE BAAL-SHEM.

Amo3ig those who waited for the advice of the holy man was Nahum, the man who liad gained Solomon, the son of Eliakom, for a son-in-law, and had lost the silver plate in which he had so hospitably served the stranger from Jerusalem. A holy man must know everything, and Nahum came to ask him how he could recover the stolen silver. When his name was announced to the Baal-Shem, the latter sprang to his feet as if he had received an electric shock and exclaimed :

" Heaven be merciful unto thy children ! There are the crimes of soul-trading and bloodshed in the trails of their gannents, and they are ignorant of then- guilt. Thus, alas! it comes to pass that they value a piece of metal more than their conscience, an earthen vessel more than honesty and truth !"