Here I Am

by Jonathan Safran Foer

  “With all due respect, Mr. Bloch—”

  Jacob turned to Julia: “Let’s get out of here.”

  “Let’s actually get what Sam needs.”

  “Sam doesn’t need anything from this place. It was a mistake to force him to have a bar mitzvah.”

  “What? Jacob, we didn’t force him. We might have nudged him, but—”

  “We nudged him to get circumcised. With the bar mitzvah, it was proper force.”

  “For the last two years, your grandfather has been saying that the only reason he hangs on is to make it to Sam’s bar mitzvah.”

  “All the more reason not to have it.”

  “And we wanted Sam to know that he’s Jewish.”

  “Was there any chance of him not knowing that?”

  “To be Jewish.”

  “Jewish, yes. But religious?”

  Jacob never knew how to answer the question “Are you religious?” He’d never not belonged to a synagogue, never not made some gesture toward kashruth, never not assumed—not even in his moments of greatest frustration with Israel, or his father, or American Jewry, or God’s absence—that he would raise his children with some degree of Jewish literacy and practice. But double negatives never sustained a religion. Or as Sam’s brother Max would put it in his bar mitzvah speech three years later, “You only get to keep what you refuse to let go of.” And as much as Jacob wanted the continuity (of history, culture, thought, and values), as much as he wanted to believe that there was a deeper meaning available not only to him but to his children and their children—light shone between his fingers.

  When they had started dating, Jacob and Julia often spoke about a “religion for two.” It would have felt embarrassing if it hadn’t felt ennobling. Their Shabbat: every Friday night, Jacob would read a letter he had written for Julia over the course of the week, and she would recite a poem from memory; and without overhead lighting, the phone unplugged, the watches stowed under the cushion of the red corduroy armchair, they would slowly eat the dinner they’d slowly prepared together; and they would draw a bath and make love while the waterline rose. Wednesday sunrise strolls: the route became unwittingly ritualized, traced and retraced week after week, until the sidewalk bore an impression of their path—imperceptible, but there. Every Rosh Hashanah, in lieu of going to services, they performed the ritual of tashlich: casting breadcrumbs, meant to symbolize the past year’s regrets, into the Potomac. Some sank, some were carried to other shores by the current, some regrets were taken by gulls to feed their still-blind young. Every morning, before rising from the bed, Jacob kissed Julia between the legs—not sexually (the ritual demanded that the kiss never lead to anything), but religiously. They started to collect, when traveling, things whose insides had an aspect of being larger than their outsides: the ocean contained in a seashell, a depleted typewriter ribbon, the world in a mercury-glass mirror. Everything seemed to move toward ritual—Jacob picking Julia up from work on Thursdays, the morning coffee in shared silence, Julia replacing Jacob’s bookmarks with small notes—until, like a universe that has expanded to its limit and then contracts toward its beginning, everything was undone.

  Some Friday nights were just too late, and some Wednesday mornings were just too early. After a difficult conversation there would be no kiss between the legs, and if one isn’t feeling generous, how many things really qualify as being larger on the inside than on the outside? (You can’t put resentment on a shelf.) They held on to what they could, and tried not to acknowledge how secular they had become. But every now and then, usually in a moment of defensiveness that, despite the pleas of every better angel, simply could not resist taking the form of blame, one of them would say, “I miss our Shabbats.”

  Sam’s birth felt like another chance, as did Max’s and Benjy’s. A religion for three, for four, for five. They ritualistically marked the children’s heights on the doorframe on the first day of every year—secular and Jewish—always first thing in the morning, before gravity did its work of compression. They threw resolutions into the fire every December 31, took Argus on a family walk every Tuesday after dinner, and read report cards aloud on the way to Vace for otherwise forbidden aranciatas and limonatas. Tuck-in happened in a certain order, according to certain elaborate protocols, and on anyone’s birthday everyone slept in the same bed. They often observed Shabbat—as much in the sense of self-consciously witnessing religion as fulfilling it—with a Whole Foods challah, Kedem grape juice, and the tapered wax of endangered bees in the silver candle-holders of extinct ancestors. After the blessings, and before eating, Jacob and Julia would go to each of the children, hold his head, and whisper into his ear something of which they were proud that week. The extreme intimacy of the fingers in the hair, the love that wasn’t secret but had to be whispered, sent tremors through the filaments of the dimmed bulbs.

  After dinner, they performed a ritual whose origin no one could remember and whose meaning no one questioned: they closed their eyes and walked around their house. It was fine to speak, to be silly, to laugh, but their blindness always became silent. Over time, they developed a tolerance for the dark quiet and could last for ten minutes, then twenty. They would meet back at the kitchen table, and then open their eyes together. Each time it was revelatory. Two revelations: the foreignness of a home the children had lived in their entire lives, and the foreignness of sight.

  One Shabbat, as they drove to visit their great-grandfather Isaac, Jacob said, “A person gets drunk at a party, and hits and kills a kid on the way home. Another person gets equally drunk, and makes it home safely. Why does the first one go to jail for the rest of his life, while the second gets to wake up the next morning as if nothing happened?”

  “Because he killed a kid.”

  “But in terms of what they did wrong, they are equally guilty.”

  “But the second one didn’t kill a kid.”

  “Not because he was innocent, but because he was lucky.”

  “But still, the first one killed a kid.”

  “But when we think about guilt, shouldn’t we think about actions and intentions, in addition to outcomes?”

  “What kind of party was it?”

  “What?”

  “Yeah, and what was the kid doing out that late, anyway?”

  “I think the point—”

  “His parents should have kept him safe. They should be sent to jail. But I guess then the kid wouldn’t have parents. Unless he lived in jail with them.”

  “You’re forgetting he’s dead.”

  “Oh, right.”

  Sam and Max became enthralled by intention. Once, Max ran into the kitchen crying, holding his stomach. “I punched him,” Sam said from the living room, “but not on purpose.” Or when, in retaliation, Max stomped on Sam’s half-finished Lego chalet and said, “It wasn’t on purpose; I only meant to stomp on the rug beneath it.” Broccoli was fed to Argus under the table, “by accident.” Quizzes weren’t studied for, “on purpose.” The first time Max told Jacob “Shut up”—in response to a poorly timed suggestion that he take a break from some Tetris derivative on which he was about to crack the top ten scores of the day but wasn’t supposed to be playing in the first place—he put down Jacob’s phone, ran to him, hugged him, and with fear-glazed eyes, said, “I didn’t mean it.”

  When the fingers of Sam’s left hand were crushed in the hinge of the heavy iron door and he screamed, “Why did that happen?” over and over and over, “Why did that happen?” and Julia, holding him against her, blood blooming across her shirt as breast milk used to when she heard a baby cry, said simply, “I love you, and I’m here,” and Jacob said, “We need to go to the emergency room,” Sam, who feared doctors more than anything any doctor could ever treat, pleaded, “We don’t! We don’t! It was on purpose! I did this on purpose!”

  Time passed, the world exerted itself, and Jacob and Julia began to forget to do things on purpose. They didn’t refuse to let go, and like the resolutions, and Tuesday walks, and
birthday calls to the cousins in Israel, and three overflowing shopping bags of Jewish deli food brought to Great-Grandpa Isaac on the first Sunday of every month, and skipping school for the Nats’ home opener, and singing “Singin’ in the Rain” while riding Ed the Hyena through the automated car wash, and the “gratitude journals,” and “ear inspections,” and annual pumpkin picking and carving and seed roasting and monthlong decomposition, the whispered pride fell away.

  The inside of life became far smaller than the outside, creating a cavity, an emptiness. Which is why the bar mitzvah felt so important: it was the final thread of the frayed tether. To snip it, as Sam had so badly wanted, and as Jacob was now suggesting against his own real need, would send not just Sam but the family floating off into that emptiness—more than enough oxygen to last a life, but what kind of life?

  Julia turned to the rabbi: “If Sam apologizes—”

  “For what?” Jacob asked.

  “If he apologizes—”

  “To whom?”

  “Everyone,” the rabbi said.

  “Everyone? Everyone living and dead?”

  Jacob assembled that phrase—everyone living and dead—not in the light of all that was about to happen, but in the pitch-blackness of the moment: this was before the folded prayers bloomed from the Wailing Wall, before the Japanese Crisis, before the ten thousand missing children and the March of a Million, before “Adia” became the most searched term in the history of the Internet. Before the devastating aftershocks, before the alignment of nine armies and the distribution of iodine pills, before America never sent F-16s, before the Messiah was too distracted or nonexistent to awake the living or the dead. Sam was becoming a man. Isaac was weighing whether to kill himself or move from a home to a Home.

  “We want to put this behind us,” Julia said to the rabbi. “We want to make it right, and go through with the bar mitzvah as planned.”

  “By apologizing for everything to everyone?”

  “We want to get back to happiness.”

  Jacob and Julia silently registered the hope and sadness and strangeness of what she’d said, as the word dissipated through the room and settled atop the stacks of religious books and on the stained carpeting. They’d lost their way, and lost their compass, but not their belief that it was possible to get back—even if neither knew exactly what happiness she was referring to.

  The rabbi interwove his fingers, just like a rabbi, and said, “There’s a Hasidic proverb: ‘While we pursue happiness, we flee from contentment.’ ”

  Jacob rose, folded the paper, tucked it in his pocket, and said, “You’ve got the wrong guy.”

  HERE I AMN’T

  While Sam waited on the bench outside Rabbi Singer’s office, Samanta approached the bimah. Sam had built it from digital old-growth elm salvaged from the bottom of a digital freshwater lake that he’d dug and in which he’d submerged a small forest a year ago when, like one of those innocent dogs on one of those existence-of-evil electrified floors, he’d learned helplessness.

  “It doesn’t matter whether or not you want a bar mitzvah,” his dad had said. “But try to think of that as inspiring.”

  Why was he so obsessed with animal cruelty, anyway? Why was he irrepressibly drawn to videos that he knew would only reinforce his convictions about humankind? He spent enormous amounts of time seeking violence: animal cruelty, but also animal fights (organized by humans, and in nature), animals attacking people, bullfighters getting what they deserved, skateboarders getting what they deserved, athletes’ knees bending the wrong way, bum fights, helicopter beheadings, and more: garbage disposal accidents, car antenna lobotomies, civilian victims of chemical warfare, masturbation injuries, Shia heads on Sunni fence posts, botched surgeries, steam-burn victims, instructional videos about cutting away the questionable parts of roadkill (as if there were unquestionable parts), instructional videos about painless suicide (as if that weren’t definitionally impossible), and so on, and on and on. The images were sharp objects he used against himself: there was so much in him that he needed to move to the outside, but the process required wounds.

  On the silent drive home, he explored the chapel that he’d built around the bimah: the three-toed claw feet of the weightless two-ton pews; the Gordian-knotted fringes at the ends of the rag-rug runner down the aisle; the prayer books, each word of which was continually refreshed with its synonym: the Lord is One…the Sovereign is Alone…the Absolute is Abandoned…Left to go long enough, the prayers would, if only for an instant, return to their origins. But even if the average life expectancy continued to increase by one year with each passing year, it would take forever for people to live forever, so probably no one would ever see it.

  The pressure of Sam’s unreleased insides often took the shape of unshared, useless brilliance, and while his dad, brothers, and grandparents ate lunch downstairs, while they were obviously talking about what he’d been accused of and what to do with him, while he was supposed to be memorizing the Hebrew words and Jewish melody of a haftorah whose meaning no one ever bothered with, he created morphing stained-glass windows. The window to Samanta’s right depicted baby Moses being swept down the Nile, between mothers. It was a loop, but stitched together to evoke an endless journey.

  Sam thought it would be cool if the chapel’s largest window were an ongoing depiction of the Jewish Present, so instead of learning the idiotic and utterly useless Ashrei, he wrote a script that pulled keywords from a Jewish-related Google News feed, ran them through a jury-rigged video search (which combed out redundancies, red herrings, and anti-Semitic propaganda), ran those results through a jury-rigged video filter (which scaled the images to best conform to the round frame and color-adjusted for continuity), and projected them onto the window. It was better in his head than in reality, but everything was.

  Around the chapel he’d built the synagogue itself: the labyrinth of literally infinitely forking hallways; the aranciata-dispensing water fountains, and urinals made of the bones of ivory poachers; the stashes of genuinely loving, nonmisogynistic face-sitting porn in the storage closet in the Men’s Club social hall; the ironic handicapped spot in the stroller parking lot; the Memorial Wall with tiny, never-working bulbs beside the names of those upon whom he wished quick and painless death, but death (former best friends, the people who made acne pads sting on purpose, etc.); various make-out grottoes where tenderhearted and legitimately funny girls, who dressed like American Apparel advertisements and wrote Percy Jackson fan fiction, allowed klutzes to suck their perfect boobs; chalkboards that delivered 600-volt electrical pulses when scratched by the fingernails of smart-ass, dumb-fuck bullies who were so obviously—except to everyone besides Sam—fifteen short years from being paunchy schmucks with tedious jobs and dumpy wives; small plaques on every surface letting everyone know that it was because of Samanta’s beneficence, her fundamental goodness, her love of mercy and fairness and the benefit of the doubt, her decency, her inherent value, her nontoxic unshittiness, that the ladder to the roof existed, that the roof existed, that the perpetually buffering God existed.

  The synagogue was originally at the edge of a community that had developed around a shared love of videos in which guilty dogs express shame. He could watch such videos all day—more than once he did—without going too deep into what he found so appealing about them. The obvious explanation would be that he empathized with the dog, and there was obviously some truth in that. (“Did you do that, Sam? Did you write those words? Were you bad?”) But he was also drawn to the owners. Every single one of the videos was made by someone who loved his dog more than himself; the “shaming” was always funnily overdramatized and good-spirited, and they all ended with reconciliation. (He’d tried making his own such videos, but Argus was too old and tired to do anything other than shit himself, for which no shaming could be good-spirited.) So it had something to do with the sinner, and something with the judge, and the fear of not being forgiven, and the relief of being loved again. Maybe in his next
life, his feelings would be less than all-consuming and some portion of him would remain for understanding.

  There was nothing exactly wrong with the original location, but life was for good-enough, and Other Life was for putting things in the places they longed to be. Sam secretly believed that everything was capable of longing, and more, that everything was always longing. So after the shame-inducing chew-out he got from his mom later that day, he paid some digital movers some digital currency to disassemble the synagogue into the largest parts that would fit into the largest trucks, move them, and reassemble them according to screen grabs.

  “We’re going to have to talk when Dad comes home from his meeting, but I need to say something. It is required.”

  “Fine.”

  “Stop saying ‘fine.’ ”

  “Sorry.”

  “Stop saying ‘sorry.’ ”

  “I thought the whole point was that I was supposed to be apologizing?”

  “For what you did.”

  “But I didn’t—”

  “I’m very disappointed in you.”

  “I know.”

  “That’s it? You don’t have anything else to say? Like maybe, ‘I did it and I’m sorry’?”

  “I didn’t do it.”

  “Clean up this mess. It’s disgusting.”

  “It’s my room.”

  “But it’s our house.”

  “I can’t move that board. We’re only halfway done with the game. Dad said we could finish after I’m not in trouble anymore.”

  “You know why you always beat him?”

  “Because he lets me win.”

  “He hasn’t let you win in years.”

  “He goes easy.”

  “He doesn’t. You beat him because it excites him to capture pieces, but you’re always thinking four moves ahead. It makes you good at chess, and it makes you good at life.”

  “I’m not good at life.”