“What do you mean?” Yohanan demanded.
Rabbi Asher, having delivered his sermon, relaxed the nervous clasping of his hands and said gently, “I’ve been wondering what we shall both do about Menahem, and I find no solution. For he’s a bastard.”
“I’ll protect him!” the stonecutter insisted.
“He remains a bastard,” Rabbi Asher said softly, “and he can never marry.”
“I’ll buy him a wife.”
“Not a Jewish wife.”
“I’ll make him part of this town,” Yohanan shouted, driving his fist against the rabbi’s table till the parchments trembled, but the little man did not flinch, for he had anticipated the problem now to be faced by Yohanan, and it could not be dispelled by force.
In Deuteronomy, God’s law was stated in clear, cruel terms: “A bastard shall not enter into the congregation of the Lord; even to his tenth generation shall he not enter …” Ten generations was a euphemism for eternity and in Palestine the law was enforced: bastards were outcasts forever and ever. Of course, in simple cases where an unmarried girl had a child by an unmarried father, bastardy was not involved, for the girl could marry any man and make her child legitimate, nor did bastardy result from the frequent instances in which Jewish women were raped by invading soldiers, for such children inherited the Jewishness of their mother and were easily absorbed into Jewish life; but when a man like Yohanan willfully had intercourse with a married woman, the event was a threat to all Jewish homes and the offspring had to be stigmatized as bastard and eternally outcast from the community.
With tears of compassion forming, Rabbi Asher explained this implacable law to the stonecutter: “Why does Menahem play alone? Because he’s a bastard. Why is he marked wherever he goes? He’s a bastard. When he grows to manhood, why will he be unable to find a wife? Because of the sin you committed against the law.”
“No!” the distracted workman cried. “This law I will never accept,” and with this threat he terminated the first of his many confrontations with the rabbi.
During his fourth visit Rabbi Asher asked, “Why must you fight the law, Yohanan?”
“Because I’m determined to see my son a Jew … here in Makor.”
“That he can never be.”
“How shall he live?”
“As an outcast, finding consolation in the fact that those who in this life suffer for the Torah find everlasting bliss hereafter.” This was the second time in recent months that Rabbi Asher had used this concept—a life hereafter—and it was strange to hear a Jewish philosopher speak in this way, for the Torah did not sponsor such belief: immortality, resurrection, heaven as a place of reward and hell as a depth for punishment were largely New Testament doctrine. But the Jews of the Diaspora, because of their long residence among pagan Persians and Greeks, had belatedly acquired these doctrines and now Rabbi Asher felt no betrayal of Judaistic dogma in asserting that Menahem must accept an abominable life on earth in order to win a sweet life hereafter.
“But why must he suffer in this life?” Yohanan demanded. “A blameless boy?”
“Because you broke the law,” Rabbi Asher said, and before the stonecutter could protest anew, the little groats maker continued, “In God’s Torah there are 613 laws, 365 prohibitive laws, one for each day in the year, 248 affirmative, one for each bone in the body. You are bound by this ancient law. I am bound by it. Even God Himself is bound by its framework, for it establishes order. Your son can find no happiness on this earth and he can never be a Jew, but if he makes himself a slave to the law, he will upon his death win redemption.”
“Why Menahem? Why doesn’t the punishment fall on me?”
“It is not within our power,” Rabbi Asher said, “to understand either the prosperity of the wicked or the affliction of the righteous. Train your son to accept his fate, that he may be an example to others.”
“Is that all you can offer?” the workman asked.
“That is the law,” Rabbi Asher replied.
It was in this year of 335 that the stonecutter began his carving of the lintel over the west door of the main façade, and as he worked he kept Menahem at his side, explaining to him the significance of what he was doing: “I imagine vines growing out of the earth, and through the floor of the synagogue, and up that wall to bring us grapes. Four bunches. Eight grapes in each bunch. That’s enough to make two glasses of wine, one for you and one for me.”
“Do your palm trees grow through the stone floor, too?”
“Of course! And they bring us sweet dates to eat with our wine.”
“And the little wagon? Does it come through the doors?”
“With white horses galloping.”
“What’s in the wagon?”
“The law,” Yohanan said. And he was so devoted to the synagogue he was building, this limestone prison that would immure him, that he worked with extra care on the big stone, depicting on its face the things he loved. When it was finally hoisted into place, when the wooden ceiling was thrown across the eight columns of King Herod and the frieze of joyous swastikas was complete, with stone snakes and herons and oak trees to allure the eye, Yohanan concluded that his work in Makor was finished, and he thought that he was free to leave. “I’ll take my son and try some other town. Maybe there … with a different rabbi …” But when the time came for him to go Rabbi Asher came to see him, and he handed Menahem, now ten years old and a gifted boy, some sweets which he had purchased in a Greek shop.
“Yohanan,” the rabbi said, “you mustn’t leave Makor. You’ve made this your home and we appreciate you. The people love you.”
“I’ve been thinking … well, a boat to Antioch … maybe Cyprus.”
“You can’t flee, Yohanan. This is your home … your law.”
“The law I won’t accept.”
“At Antioch, would you escape it?”
“I’ll stop being a Jew,” the stonecutter threatened.
This irresponsible statement Rabbi Asher ignored, saying, “You and I shall always live in the Galilee. The law and the land bind us to it.”
The idea struck Yohanan forcefully and he broached his next suggestion for the synagogue. “When I worked at Antioch we made designs with bits of colored stone.”
“Designs?” Rabbi Asher asked suspiciously.
“Not graven images. Mountains and birds, like on the wall.”
“From bits of stone?”
“If we covered the floor with such designs,” the stonecutter suggested, but Rabbi Asher could not visualize what he was talking about, so Yohanan took a stick and outlined a tree on the floor. “We make it with pieces of stone,” he explained.
As usual Rabbi Asher was apprehensive about unnecessary adornment, but he had just spoken so harshly concerning the law and he was so desirous of keeping the stonecutter in Makor that against his better judgment he approved the floor. “But no images,” he warned.
So once more Yohanan, seeking a beauty he did not understand, locked himself in Makor. When Menahem was eleven, growing tall like his father, the boy began to suffer from his outcast status, so Yohanan took him on his trips through the Galilee, searching for red and blue and purple limestone. They made a curious pair, a hulking, awkward giant of a man and his handsome son, exploring the countryside. They sought out remote mountain sites and camped beside cliffs which streams had cut through layers of rock, and wherever they probed they found not only colored stone but the absorbing wonder of the Galilee, that timeless habitat of beauty. Crossing swamps they saw the one-legged heron and the gulls which came inland from the sea; Menahem found the cattails, those strange and furry plants which pleased him so much, while his father sat silent, spying upon the jackal and the fox.
When Menahem was twelve, slim and agile where his father was graceless, Yohanan led his workmen to selected sites, where colored rocks were quarried in flat slabs for transportation to Makor. At the quarries father and son saw the inner heart of their land—chips flying from the earth and the root
s of large trees cut aside so that the valuable colored strata could be followed—and they caught a new, structural aspect of the Galilee. Looking beyond the dust, they saw the beauty of the valleys, the fall of a stream issuing from the hills or the crest of a mountain they had not seen before, and from these different units a strong design began to take form in Yohanan’s stubborn mind. He decided to place in his pavement the soul of the Galilee, no less, and he formulated in vague shapes and weights the final pattern. So far only one part of the design was certain: olive trees and birds would be included, for to him they were the Galilee.
It was in this year of 338 that Menahem, the twelve-year-old son of the stonecutter, first became aware of Jael, the eight-year-old daughter of the groats maker. This occurred when the rabbi’s wife, called upon to deliver four extra sacks of groats to a Greek merchant from Ptolemais, could find no men to help her and thought of enlisting Menahem to turn the drying grains and then to grind them between the stones. He enjoyed the work, and when his father disappeared on a tramp through the hills searching for an elusive purple limestone, he stayed on at the groats mill, and one morning as he was turning the stone he looked up to see the rabbi’s daughter smiling at him. She was a beautiful child, with blond pigtails, blue eyes and the liveliness of her father, and she had not yet inherited the animosity practiced by the older children toward Menahem.
“Are you the one they throw stones at?” she asked innocently as she watched him work.
“Yes.”
“What’s your name?”
“Menahem. My father’s building the synagogue.”
“The big man?” she asked, hunching herself over to imitate Yohanan’s bearlike walk.
“He would be angry if he saw you making fun of him,” Menahem said with the sensitivity that had been kicked into him by the people of Makor.
She stayed with him, chatting inquisitively, and during the time required for the four extra sacks she watched his motions. “Father turns the stone the other way,” she advised him. “Father holds the sack with his knees.” Finally, when the four bags stood ready for the Greek merchant, she perched on top of them, directing Menahem how to clean up.
His work on this emergency job was so much appreciated by the rabbi’s wife that she kept him on, and in time he replaced one of the men who had proved to be both lazy and intractable. With Menahem’s sober, self-directed energy the mill turned out almost as much cereal as it had under the guidance of Rabbi Asher, and once or twice the perceptive youth caught a glimpse of the future: he would become the foreman at the groats mill and then the contempt that the boys in the streets held for him would vanish. Accompanying this hopeful vision was Jael’s presence, day after day; when he went for walks among the olive trees she tagged along, a lovely blue-eyed little girl making impulsive observations.
“Sister said I shouldn’t play with you, since you’re a bastard.”
Menahem did not flush, for the boys of Makor had long since clubbed into him an acceptance of this word. “Tell your mother you’re not playing with me. You’re helping me make groats.”
“At the mill it’s work,” Jael said. “But in the olive trees it’s playing.”
Often she took his hand as they walked under the benevolent trees, some so old and tattered that they must topple in the next wind, others as young and supple as Jael herself. “I like to play with you,” she said one day, “but what is a bastard?”
At twelve Menahem himself was not sure of what the word signified, except that it covered an ugly situation in which he was involved; but at thirteen—that critical age for Jewish boys—he was to discover in full measure the nature of his taint. This was the year of initiation, when he should have entered the synagogue dressed in a new set of clothes, climbed to the rostrum where the Torah was read on Shabbat morning, stood before the sacred scroll and chanted for the first time in public a portion of God’s word. At that moment, in the presence of the men of Makor, he would cease being a child and would state with assurance, “Today I am a man. The things I do from this day on are my responsibility and not my father’s.”
But when the time came for Menahem to take this dramatic leap from boyhood to manhood, thus entering the adult congregation of Israel, Rabbi Asher, God’s Man home from Tverya, had to advise the boy, “You may not enter the congregation of the Lord, neither now nor to the tenth generation.”
Yohanan began to bellow. He would take his son to Rome. He would halt his work on the mosaic pavement. He contrived other threats that merely made him sound noisy, while his doomed son stood aside—a tall, slender young fellow of thirteen in that agonizing age when the passage of a bird’s feather across the hand can cut like a sharpened knife. For three days he listened to his father and Rabbi Asher brawling, and he heard for the first time in brutal clarity the details of his birth. At last he knew what bastardy was and the terrible exclusion it entailed, not for the author of the sin but for the recipient.
Other boys his age, against whom he had protected himself in the streets, put on their new clothes and made their appearances before the congregation, standing uneasily at attention as Rabbi Asher instructed them in the ways of God. Abraham, the son of Hababli the dyer, a clod of a boy who would never acquire any appreciation of Judaism, to whom the presence of God would never be a reality, stumbled his way through a section of the Torah and proclaimed that he was now a man, and this oaf was accepted into the congregation, but Menahem was not, nor would he ever be.
In despair he fled Makor and for two days no one could find him. Rabbi Asher, sensing the heavy blow that had fallen upon him, was afraid that he might have destroyed himself, as bastards in Palestine sometimes did, but Jael, knowing Menahem’s habits, went into the olive grove and found him sleeping in the hollow core of a patriarchal tree beneath which they had once played. Taking his hand she led him back to her father, who said to the outcast, “You are more of a man than the others, Menahem. On you falls the weight of the law, and the manner in which you accept that burden will determine your dignity on earth and your joy hereafter. My wife says that your work at the groats mill is exceptional. You shall have that job as long as you live, and may God grant repose to your stormy heart.”
“The synagogue?” the boy asked.
“That is forbidden,” the rabbi said, and the sternness of this verdict was so dire, delivered thus to a child of thirteen, that the bearded man wept and took Menahem in his arms, consoling him: “You shall live as the child of God … as the man of God. The sages have said, ‘The way of a bastard is cruel.’ ” He wanted to say more, but his voice broke with passion, and the two parted.
So his thirteenth year brought to Menahem confusion but also an understanding that many adult men never acquire. At the groats mill he worked intelligently, calculating what must be done to protect the trade, and establishing himself as the practical foreman of the place. It was not unusual that he, an outcast, should be working for the rabbi who had proscribed him; at the dyeing vats Abraham’s father used slaves who were not Jewish, and other Jews hired pagans who still worshiped Baal and Jupiter on the high places back of town. Menahem was happy to have work, and Rabbi Asher was pleased to have at last someone in charge whom he could trust to maintain his high standard.
At the same time the boy’s father had reached the stage in building the synagogue when he must begin laying the mosaic floor, and bitter though he was at the treatment accorded his son, he felt inspired to proceed with this work, so whenever Menahem was not busy at the rabbi’s mill he helped at the rabbi’s synagogue. In these contradictions a youth entirely outside the congregation found both his work and recreation inside Judaism, and in this ambivalent condition his thirteenth year was passed.
Construction of the mosaic had proceeded only a little way when Yohanan found it necessary to consult with Rabbi Asher, but the bearded expositor had returned to the grape arbor of Tverya, so the stonecutter and his son set out through the forest for Menahem’s first trip to the Sea of Galilee; and as t
hey reached Sephet they climbed a steep hill and the boy saw for the first time that radiant body of water and the marble city of Tverya, and they stopped as if the great hand of beauty had halted them: mountains held the lake in a purple embrace; brown fields were as soft as the feathers of birds; gray haze rose from the Jordan; and flowers shone like flickering stars within the meadows. As the stonecutter, in appearance so unlike an artist, looked down at the shimmering lake, he finally visualized the design for his mosaic: mountains, lake, olive trees and birds fell into place and he experienced that consuming urge to create which takes precedence over all other compulsions. So far as Yohanan was concerned, the pavement was complete; now all he must do was spend five years in executing it.
When he entered the gracious, decaying city and led Menahem along the waterfront, he was half pleased, half irritated to notice that many girls lounging near the fishing boats turned to stare at the handsome youth, and he regretted that he had not followed his earlier instinct and taken the boy to a new life in a new land, but building the synagogue had held him captive and his conflicting obligations were tangled in his mind. Finally he found the mud-walled house where the expositors were meeting, and there he sent a messenger to advise Rabbi Asher that visitors had arrived. After an hour the little rabbi appeared, his eyes sad because of some wish of God that he had been unable to explain to his colleagues, but when he saw Menahem standing gravely in the sunlight he was reminded of the boy’s honorable acceptance of his burden, and admiration for the youth cleansed his mind of the sorrow it had been harboring.
“I am pleased to see you, Menahem,” he said gently.
“We’re ready to start the floor,” Yohanan interrupted.
“All right,” he said with no enthusiasm.
“I lack one thing.”
“Get it.”
“I’ll have to go to Ptolemais … with money.”
Rabbi Asher frowned. Like the rest of the great expositors he saw little money, but he was willing to listen. “What’s the problem?”
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