The Instructions by Adam Levin
I said, I hate them too.
The Janitor looked at me, and he didn’t look scared, and he kept on looking at me. And then I noticed that everyone was looking at me, even the ones who were crying. We were all angry at the same thing. We always had been. And I felt just like I used to feel during Torah Study at Schechter: like everyone was waiting for me to teach something. Like they weren’t really looking at me, but looking to me. It was my second-favorite feeling. Before June kissed me in the Office, it had been my first-favorite feeling, and my second favorite, which became my third after I’d been kissed, was the one that would come when I performed the awaited teaching. My ex-third-favorite that became fourth was the feeling I’d get when someone else threw the first punch in a fight and I became undeniably justified. Fifth was the explosion that followed. The order of sixth (ex-fifth) through thirteenth (now fourteenth) favorites switched around day to day, but it included the feelings I’d get when I heard Mookus sing; when Nakamook admired how I fought; when Vincie noticed he was smart; when my dad lit a cigarette while high-speed merging onto Lower Wacker with only one finger on the steering wheel; when Flowers would tell me that my latest chapter made him want to read the next one; when my mom cursed in Arabic in the middle of laughing at a new kind of joke I’d invented; when I’d meet a tough Israelite; when Rabbi Salt wrote down what I’d say to him; and whenever a thing that was breaking made a sound I hadn’t heard before.
But this time was the first time I had the second-favorite feeling at Aptakisic, and also the first time, ever, that I had trouble doing what was needed to have the third; except for Jelly, who never went to Hebrew School anyway, no one in Group was an Israelite. They might have been like Hashemites or Druzes, like Nakamook and Flowers—even the ones I thought were like Canaanites and Romans before, like Ronrico and the Janitor—but still they did not know Torah, so I could not teach them Torah, let alone Talmud, and I did not want to make things up.
The tone came out of the intercom. It sounded more like a nightmare than ever. Some teachers called it the bell, but it did not sound like a bell at all. It sounded like a malfunction alert; the sound that broken objects would make if they had souls and could complain to each other. Group was over.
No one moved.
Sandy said, “Lunchtime.”
No one moved.
I said to them, We are on the same side. I said, We are all on the side of damage.
No one moved til I did.
4
FIRST SCRIPTURE
Story of Stories
Gurion ben-Judah Maccabee
Mrs. Diamond
4th Grade Reading
3/18/05
Dear Mrs. Diamond,
I love to read fiction, and I will never be able to fully express my gratitude to you for pointing me toward Goodbye, Columbus. I have since read Operation Shylock, and plan to read everything by Philip Roth before the end of the year, but I am not even remotely interested in writing a two-page short story about made-up Jewish people eating dinner, so instead I’ve written scripture.
I talked to Rabbi Salt about this on the phone last night and he said he didn’t think it would be a problem for me to hand in what I’m handing in, especially not if I wrote you a letter like this one, explaining my reasons, and also because the part of this scripture about my father and the fires he set, which I won’t spoil by telling you any more about before you get to read it, is a story that most people will not believe, and so you’ll think it’s fiction anyway. At the same time, though, I think it would be dishonest of me to pretend it’s fiction, and therefore disrespectful to you, and I want you to know that I’ve put a lot of thought and effort into making this scripture acceptable on all grounds—to make it feel fictiony enough so you know I’m not thumbing my nose at your assignment, but also to let it be as completely true as it is. For example, I’ve written sentences which are unlike those I have used in previous assignments, in that they have a lot of dependent clauses as well as occasional Yiddishe inversions and inflections, so that I sound like a narrator named Gurion ben-Judah, rather than the Gurion ben-Judah you know in real life. Also, I’ve arranged the contents in a fictiony way that withholds certain information to the last, to keep you in suspense, and I’ve done so by means of frames, like how Cervantes does in Don Quixote (already another of my favorites of your recommendations, even though I’m not even a fifth of the way through it yet). I did other stuff too, but— Is this letter as boring to read as it is to write? If so, I apologize. What follows, I assure you, is better than this.
Anyway, I hope you like it. And I hope that Samuel has gotten over his cold and that you are proud of him. Rabbi Salt took us to the playground for Torah Study the day the cold started, and it was gloomy out there, and we were talking about whether or not the prophet Jonah intended the ending of the Book of Jonah to be as hilarious as it is, and Samuel and I said, yes, that the Book of Jonah was the most deadpan comedy ever written, and someone, Ben Brodsky I think, said how he wished the sun would come out, and right then, the sun came out, and Samuel said, “I love when the playground gets sunny,” and then he looked at the sun and sneezed. It was the best-timed sneeze ever, I think. No one in Torah Study ever illustrated the complex meaning of the Book of Jonah better than your son did with that sneeze, and it made me proud of him, and I’m not even his mother. I know that that sneeze was the first announcement of his cold, but I think it was worth it, and I hope he does, too. And I hope you do, too. And I hope you enjoy this, my first act of scripture. And a blessing on your head.
Your Student,
Gurion ben-Judah
P.S. I almost forgot! Tamar of Timneh. Rabbi Salt suggested I tell you her story in case you’d forgotten it. I told him that was crazy, because how could you forget it, and he agreed that I was probably correct, but by the time he agreed, I’d already gotten nervous he might be right, and I’ve decided to refer you to Genesis 38, in case you did forget, and also to tell you the story myself, below, in case you don’t feel like going to Genesis 38 because maybe you’ve gotten comfortable and your Chumash or Tanach is not within reach. If you do remember the story, though, or have a Chumash or Tanach at hand, there’s no need to read the rest of this postscript…
Judah ben-Israel had three sons with the daughter of Shua: Er, Onan, and Shelah. To Er, the oldest, Judah married Tamar of Timneh, daughter of Shem, who lived in Timneh, where Judah had his sheep sheered. Tamar was not only the most righteous woman alive, but also the most gorgeous.
Er, however, was kind of a schmuck. Fearing that pregnancy would ruin Tamar’s beauty, Er took measures not to get her pregnant, and God killed him for his evilness. As was customary, Judah’s next-oldest son, Onan, married her. Onan, fearing the same thing as Er, spilled seed like Er had, and God killed him, too. Now Judah had only one son left—Shelah. Judah was scared he’d lose Shelah if Shelah married Tamar, so he sent Tamar home to her father’s house in Timneh to live as a widow, telling her that Shelah wasn’t old enough yet to be married, but that when he came of proper age, Tamar would be sent for, and then she could marry him.
A long time passed—Shelah grew up, Judah’s wife died—and Tamar was still living as a widow. She realized Judah wouldn’t let Shelah marry her, and the next time news came to Timneh that Judah would be passing through to check on his sheep-shearers, Tamar donned the veil of a harlot and stood by the crossroads. Judah approached and, not recognizing Tamar (good, thick veil), asked her to consort. She asked what he was offering. He offered her a goat, but he had no goat on him. She said it was a deal, but she needed collateral until she got the goat. The collateral she needed, she explained, was his signet, his wrap, and his staff. Judah agreed. The two consorted.
Tamar disappeared into the night with the collateral, removed her veil, and returned to her father’s house. When Judah went home, he sent his man to pay Tamar the promised goat and get back his signet, wrap, and staff. Judah’s man went to Timneh, asked after “the harlot who stands by the crossro
A few months later, news came that Tamar was pregnant, and Judah said she had to die for committing harlotry. He went into Timneh to burn her to death in public, and just before she was about to be burned, she whipped out the signet, the wrap, and the staff, and explained that she was pregnant by the man who’d given her the collateral, and asked that the man be identified. Judah understood that it was he who had made her pregnant, and he admitted it publicly, there on the spot, but he never consorted with Tamar again. Six months later, twins were born, Perez and Zerah.
That the messiah will be a direct descendent of King David—a direct descendent of Judah through Perez—is not up for debate; exactly how much of that information Tamar was aware of, however… is.
STORY OF STORIES
To strap down a chicken and pluck it while it’s living isn’t kosher, but that’s the only path to total baldness. The wispy little hairs in the feather-holes of kosher-slaughtered poultry remind my mom of eyelashes, which make her think of eyelids, and eyelids seem too thin to her to do their job.
When she was five, she saw a kosher chicken on my grandmother’s chopping block and ran to her room with her hands on her eyes. This was the last day of the Six-Day War, and her dad was slaying enemies in the Golan. When he got home the next morning, my mom still hadn’t taken her hands down, and when he came into her bedroom, she would not hug him until he agreed to blindfold her. He used his belt and she wore it on her face all day.
By dinner it was no longer cute, and my grandfather tossed falafels at her head. She said, “Stop it,” and he said, “Who are you speaking to, Tamar? What would you like that person to stop?” She said, “Aba, stop throwing food at me,” and he said, “Take off the idiot blindfold,” and she said, “I need to protect my eyes.” He tossed more falafel at her head. “You need to protect your head,” he told her. She didn’t say anything to that, and he tossed falafel until there was no more falafel and he started tossing kibbeh.
The kibbeh was heavier, and it was not as funny as the falafel, but my mother was willful, and kibbeh—no matter how much heavier or less funny than falafel; no matter how hard anyone tossed it at her head—would not convince her to remove the belt from her eyes, and my grandmother knew that, and my grandmother yelled at my grandfather, and my mom started crying, and eye-shaped tearstains seaped through the fibers of my grandfather’s canvas belt.
“Your blindness is bad for us,” my grandfather told my mom. “Hairy chicken is bad!” she shouted. “So stay away from hairy chicken,” he said. “Buy me goggles,” she said. He said, “Goggles will make you look crazy. Are you crazy? Maybe you’re crazy, blindfolded and screaming about chicken.” My mother swiped fried grains from her hair and her forehead. My grandfather said, “You can’t protect yourself without sight.” “I can’t protect myself at all,” said my mother. And my grandfather made her an offer: “If you stop your craziness,” he said, “I will teach you how to kill with that belt.”
My mother consented, and was able to avoid raw kosher chicken until she was twenty-seven. My grandmother warned her away whenever chicken was on the chopping block, and my grandfather combat-trained her so well that when she left home for the IDF his special forces team made sure that none of her two years of compulsory service were wasted off-mission, which meant no boot-camp, and so no kitchen-duty.
After she finished serving in Lebanon, she came to Chicago for school and gave up religion til I was born. All the chicken she cooked during college was traif, and all the chicken she cooked during graduate school was traif until she fell in love with my dad, who brought her to Shabbos at the house of his Lebuvitcher parents.
A couple years earlier, my dad had gone to Brooklyn to best-man the wedding of Yuval Forem. Rebbe Menachem Schneerson performed the ceremony. Traditionally, the bride and groom are the last to approach the chupa, but a lot of people believed Schneerson was the messiah, and a few still do, even though he’s dead now, so he’s who came out last. When the rebbe saw my father standing on the platform, he halted the ceremony and took him aside to whisper in his ear.
Although my paternal grandparents were close to Yuval Forem, they had caught the flu together before his wedding, and were unable to fly to New York. The day after the wedding, Yuval and his bride Rochel moved across the world, to a young West Bank settlement without phone service, so the first my grandparents heard of the Rebbe’s weird behavior toward my father was in the postscript of a letter from Yuval that I keep in my DOCUMENTS lockbox. “P.S. The vision or dream Rebbe Schneerson had about your Yehudah must have been of the very utmost importance to merit such a taking-aside-to-whisper,” wrote Yuval, “and so I didn’t worry the delay. Still, I would be thrilled to know what was said between them. Yehudah left the reception before I had the chance to ask.”
Within days of his return from Brooklyn, my father, who would not tell his parents or anyone else what the rebbe had said to him, dropped out of yeshiva to attend law school, and offered no one an explanation. So by the time they met my mom, my paternal grandparents had already been worried about my father’s future for two years. That is what my grandfather told me, right before he died.
My grandfather died three days after my grandmother, when I was six and they were sixty-five. We were never close to my grandparents, even though they lived just six blocks away, and by the second evening of my grandma’s shiva, my grandpa knew he was dying. How I know he knew was that he began our last conversation by saying, “It is nothing short of tragic, Gurion, that this is the only important conversation I will ever get to have with you. It is tragic that the only important conversation I will ever get to have with you will be about a rift. This rift, though, was about you, always about you, the most important person in the world, at least to me—the rift was about who you would become, and I need to know that you understand that, and I know that your father won’t explain it to you properly, if at all. My son is not the explaining type, and he won’t explain how important it is to his father that you continue to become the person I see you becoming, the scholar you are miraculously turning into despite your upbringing. In becoming who you are becoming, Gurion, you heal a rift by mocking it. You prove all the worries that your grandmother and I suffered to have been unnecessary. All we ever wanted was what every nice Jewish couple wants: for their children to raise Jewish children. By the time we met your mother, we had already been worried for a couple years about the path your father was embarking on. It was not we were racists,” he said, “not that. But what she did with that Shabbos chicken, your mother…” He trailed off and backtracked then, explaining how they’d worried that by the time I’d be born, my dad, “who had not only traded, for that of Louis Brandeis and Benjamin Cardozo, the work of Rashi and Rambam the local rabbis all swore he was destined to elaborate, but had lately begun to obsessively clip the stragglers in his beard and—just a few days earlier—been witnessed leaning over the counter in a diner on Lawrence by our neighbor Zippy Kaplan who, yes, it’s true, she had glaucoma, Zippy, yet nonetheless she swore that the substance in the glass Yehuda sipped from looked milky beside his hamburger,” would become entirely secular, which would lead to secular children, and likely very few of them.
That my mother’s lost-tribesmanship might mean she wasn’t an Israelite, or that being dark-skinned would make her marriage to my father uncomfortable for certain Yeckies at shul, never crossed my grandparents’ minds. The worry was that there would be no shul at all. My grandparents worried that, because my father was in love with a woman who wasn’t observant, let alone Lebuvitcher, he would leave behind his entire religion, just as he had left behind his career as a scholar. They were a little bit right and a little bit wrong,
My father was moving away from religion, and would continue to do so, but it had almost nothing to do with my mother. He told me himself that he’d made the decision to leave yeshiva even before Yuval’s wedding, that he’d begun longing to affect the world in a more direct way than he believed he was able to as a Torah scholar (a half-truth), and that that was why, a full six months before going to Brooklyn, he had secretly applied to law school. For a long time, that was all he told me. I learned the rest on my eighth Passover, mostly because Yuval Forem had too much wine.
Yuval’s parents’ house was a block west of ours, on California, and even though, like most others in the neighborhood, the elder Forems avoided us, Yuval—having brought his wife and six children from Israel for the holiday—wielded his authority and made sure we were invited. He and my father had been friends since grammar school, and roommates at yeshiva, so if Yuval hadn’t moved away, or if we had moved to Israel, we’d have done Passover with his family every year. That was how he started.
“Every year, Yehudah!” he continued. Yuval’s neck was so thick it could have been shoulders. His voice boomed through the mouth-hole in his wide, spongey beard, and the frayed lapels of his black robe-jacket seemed to ripple, the wales of cordurory bending and swelling. “Every year, your Gurion and my daughters would search out the afikomen together,” he said. “Every day they would play together. We’d spend Shabbos together, build the suka together, have barbecues. You are a brother to me, and I love you and have missed you. And you, Tamar—you bring this brother of mine such joy. He used to be so spooky! With the studying… all the books… you can’t possibly know how weird he was. He knew everything. He’d study and smoke and study and smoke, and only after ten o’clock at night would he ever relax a little…We’d go for a walk, usually for a soda over at…what was this place, Yehudah, this late-night deli where we’d go for the sodas? What was it called?”