Isaac B. Singer : A Life

by Florence Noiville; Translated from the French by Catherine Temerson

• ISBN13: 9780374178000
• ISBN10: 0374178003
• Format: Trade Book
• Copyright: 2006-10-17
• Publisher: Farrar, Straus and Giroux

Summary

Isaac Bashevis Singer (1904-91) is widely recognized as the most popular Yiddish writer of the twentieth century. His work, for which he received the Nobel Prize in Literature in 1978, is beloved around the globe. In Isaac B. Singer, Florence Noiville offers a glimpse into the world of this much-beloved but persistently elusive figure. Singer was able to re-create the lost world of Jewish Eastem Europe and also to describe theimmigrant experience in America. Drawing heavily upon folklore, Singer's work is noted for its mystical strain. But he was also heavily concerned with the problems of his own day, and through his novels and stories run a strong undercurrent of social consciousness. Singer's personal life was marked by contradiction: the son of a rabbi, he struggled with warring currents of devotion and doubt. Solicitous of affection, he was also known for his philandering. Drawing on letters, personal recollections, and interviews with Singer's friends, family, and publishing contemporaries, Noiville speaks to these paradoxes. A remarkably vivid portrait of the man and his work emerges- a compassionate and insightful vision of one of the twentieth century's greatest storytellers.

Author Biography

Florence Noiville is a journalist and literary critic for Le Monde. She has written books on Greek and Roman mythology and a biography of Paul Faucher.

Table of Contents

Preface	xi
1. "A Stronghold of Jewish Puritanism"	3	(14)
2. "The Gold Mine of Krochmalna Street"	17	(18)
3. A "Private War Against the Almighty"	35	(10)
4. "The Servant of Two Idols"	45	(16)
5. "A Bare Soul"	61	(18)
6. "The Language of No One"	79	(12)
7. The Conquest of America	91	(20)
8. Singer Versus Singer	111	(18)
9. "How Long Can a Man Be Surprised? How Long Can a Man Be Happy?"	129	(18)
10. "The Greatest Tragedy Which Could Ever Happen to a Writer"	147	(16)
Notes	163	(12)
Selected Bibliography	175	(4)
Acknowledgments	179	(4)
Index	183

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Excerpts

Chapter One

 
“A Stronghold of Jewish Puritanism”
 
The locket-size photo dates from 1926; it is one of the oldest known photographs of Isaac Bashevis Singer. Isaac is twenty-two years old, and he still has some hair, though he won’t for very long. He is a thin, fair-skinned redhead whose ears stick way out. The expression in his eyes is beguiling, almost bewitching. His pale, transparent blue eyes seem to gaze inward. One can almost imagine the four-year-old boy who was taught to read with the Pentateuch and almost recognize the face of the future Nobel Prize winner. Incredulity, bafflement: the gaze is simultaneously straightforward and helpless. It is the gaze of a tormented dreamer, a gaze Singer retained all his life, as if his father’s words on the Kabbalah still echoed in his ears: “It is not a simple matter, not simple at all. The world is filled with mysteries, everything happens according to its decree, everything contains the secret of secrets . . .”1
 
This photo is strangely symbolic. It dates from the same period when Singer published his first writings. Everything prior to that time—childhood scenes, family albums—has disappeared. We will never know what Isaac looked like as a little boy or as an adolescent. The first time we see his face it is already the face of a younger writer, as if everything that came before—life without fiction—was not worth disclosing. As if he wanted to tell us that his true personality was inseparable from the works behind which he so often hid. The war spared that particular photo by chance, but Singer never believed in chance. The fact that his face is revealed to us for the first time just as he was emerging as a writer is a fitting place to begin his story.
 
The opening sentence could be Alfred Jarry’s grim statement about Ubu Roi: “The action takes place in Poland, that is to say, nowhere.” This is true even in geographical terms, for, at the beginning of the twentieth century, Poland was divided and under the iron rule of three empires, Russia, Prussia, and Austria. “Nowhere” could be used to describe Singer’s native village, too, for today, more than a hundred years after his birth, every last trace of Jewish life has been meticulously obliterated from the landscape. The Poland of Singer’s birth is nowhere in human memory. All the eyewitnesses to his 1904 birth have died. If they were still alive today, they would be 110 or 115 years old, assuming they had managed to flee Poland before the Second World War or were among the roughly 120,000 Jews—of the country’s original population of three million prior to 1939—who survived the Holocaust.2
 
The only way, then, to reconstruct Isaac’s first years is to trust his own recollections. Fortunately, these were unusually precocious and vivid. Isaac always claimed to remember events that had taken place when he was three or even two and a half years old. One day when he referred to his native village of Leoncin, by the sandy banks of the Vistula near Nowy Dwór, his mother was amazed. Isaac was only four years old when the Singer family had left Leoncin. How could he possibly remember anything? Singer described the inhabitants and the houses with such a wealth of detail that she was rendered speechless. He could even recall the villagers’ names. His mother couldn’t believe her ears. The boy was a prodigy. She didn’t know that this ability to remember would inform his entire life, that he would constantly relive, polish, and transform his recollections, and that when his memory betrayed him, he would die.
 
Yet these extraordinary memories are accompanied by strange areas of darkness, starting with his date of birth. Was Singer born on July 14, 1904, as he often claimed? This is far from certain. He seems to have made up the date. For a novelist to start his life with a fiction is very fitting. Here is how he explained it later: “At our house, we never celebrated birthdays. One day, at the heder, a little schoolmate said to me, ‘Today’s my birthday, I’m going to receive gifts.’ I went home and, furious, asked my mother, ‘What about me, when is my birthday? Why don’t we ever celebrate it?’ Sensing how upset I was, to make me happy my mother answered, ‘Well, as a matter of fact, it’s today.’ The day was July 14, obviously not the real date, but I decided that would be it from then on.”3
 
We will probably never know the real date. In Poland, all the relevant archives have disappeared. Singer’s birth certificate is nowhere to be found. Was it destroyed during the First World War, or was it burned during the Second World War? Very few official registries of the Jewish communities remain. After 1945, some were found in the midst of ruins or buried in heaps of rubbish. Occasionally, villagers brought the schoolteacher papers covered with writing they couldn’t decipher. More often, these documents were used as wrapping paper. In the countryside, herring was wrapped in the Torah.
 
A trip to Singer’s birthplace today is hardly more fruitful. You cross fragrant mossy pine forests and fields still harvested with scythes before reaching Leoncin, about twenty miles northwest of Warsaw. The village stretches along a drab main road, the Street of the Partisans. Not a trace of its former Jewish life remains. The only people you encounter are children and a few men on bicycles with bottles of beer sticking out of their pockets. Today the house where Singer was born is gone; all that remains is an orchard. Across from the town hall, though, a dead-end alley bears the name of Isaac Bashevis Singer. But the graffiti—two stars of David—render the street sign almost illegible. Clearly, Leoncin’s inhabitants have no particular desire to honor the great man’s memory. No one talks about him; no one remembers him; the silence is deafening. The proposal that the village school be named after him was ignored. Isaac Bashevis Singer Street boasts not a single house; the inhabitants of Leoncin all refused to have a “Jewish address.”4
 
A FAMILY OF RABBIS AND WRITERS
 
Since there are no independent sources, the best way to imagine the setting of those early years is through the autobiographical writings of the Singer children. In the Singer family—as in the Corneille and Brontë families—all the brothers and sisters were writers, or at least attracted to writing. Both Isaac’s older brother, Israel Joshua, and his sister, Hinde Esther, recorded their memories of that vanished world. In Of a World That Is No More, Israel Joshua describes the shtetl’s wooden houses, its sandy roads, the figurine of Puss-in-Boots in the tobacconist’s shop window.5 These recollections are supplemented by those of Hinde Esther, who later became Esther Kreitman, in her memoir The Dance of Demons.6 At the time, Leoncin had a population of two hundred, Jews and non-Jews, who all lived in great poverty but sent their children to the same school and seemed to have coexisted peacefully.
 
By the time the third child was born, Isaac—Yitskhok, in Yiddish, or Itshele, in the affectionate diminutive—the Singer family had been living in Poland for generations. Four hundred years earlier, in the sixteenth century, that land had become, as the historian Pierre Chanu calls it, the “Far West (in the East) for mistreated Jews . . . For Ashkenazi Jews, the center of gravity moved a thousand kilometers to the East, from the Rhine valley to the Jerusalem on the Polish and Lithuanian borders.”7 The family names still bear the traces of this massive resettlement. Many Polish Jews kept their German names, such as Singer, which means “cantor.”
 
Isaac was born into an extremely pious family. His father, Pinchos Menahem Singer, was a rabbi. So was his grandfather, his father’s father, Reb Samuel, and Reb Samuel’s father, Reb Isaiah; Reb Isaiah’s father had been Reb Moshe, known as the “Sage of Warsaw,” and Reb Moshe’s father had been Reb Tobias, whose father’s name had also been Reb Moshe, and so on, back to a certain Reb Zvi Hirsch. In other words, the men in the Singer family had been rabbis for at least seven generations. Pinchos Menahem’s disappointment later on at Isaac’s preference for sacrilegious writing over the Talmud and the Torah goes without saying. And, in a country where the general rule was that sons followed in their father’s footsteps, so does the determina-tion the young Singer would have had to show in order to follow his calling.
 
Furthermore, these men were not “ordinary” rabbis. On his father’s side, they prided themselves on belonging to a long-standing Hasidic tradition. One of Singer’s ancestors, Reb Moshe, was reputed to have been a disciple, in his day, of the renowned Baal Shem Tov, the father of Hasidism. This mystical, popular movement, founded in Poland in the second half of the eighteenth century, advocated a new conception of Judaism. Born in reaction to an impoverishment in traditional Jewish thought, it stressed an immediate and joyous communication with the divine and responded to a malaise within the poorest sectors of society, whose preoccupations had become increasingly estranged from the intellectual rigor of the rabbinate. Hasidism says that only the “worst ineptitude” can exempt a Hasid, a pious man, from embracing a rabbinical career. Isaac’s first transgression was not to be his least.
 
His maternal ancestry was no less burdensome. Bathsheba Singer, Isaac’s mother, born Zylberman, was also a rabbi’s daughter. She came from Bilgoraj, a relatively large town on the Austrian frontier. We know less about the Zylbermans’ genealogy than the Singers’. But the description of the grandfather in In My Father’s Court paints a clear picture of the family landscape. Rabbi Zylberman was not one to waste his time on “pettiness or small talk; he gave his legal decisions or religious interpretations of the law, and said no more.” The rest of the time, he asked to be left to study in peace. In Bilgoraj, writes Singer, “though there were always opposing parties trying to destroy each other in the affairs of ritual slaughterers, elders, flour for Passover, Community jobs,” Grandfather Zylberman kept his distance. “Nothing but the Talmud and the eternal questions interested him.”8
 
THE WHOLE WORLD SEEN AS UNCLEAN
 
Piety, austerity, severity—these were the golden rules of the Singer family, to which we might add saintliness, truth, and integrity. Time and time again, Singer described the ascetic climate of his youthful years. Whether he had indeed lived this way, or whether he merely remembered it this way, amounts to the same thing: he was born into what he called “a stronghold of Jewish puritanism.” His childhood was spent in half-unfurnished homes where the pantry was bare. His parents weren’t wealthy, but they also frowned upon the slightest sign of luxury. Carpets, paintings, statuettes—all were systematically banned as signs of wealth or idolatry. Faces and carved images be gone! Though children love illustrations—today we would say they help stimulate their imaginations—for the Singers it was never too soon to learn the obvious: you do not compromise with the Commandments.
 
“I remember that in the heder I had once bartered my Pentateuch for another boy’s, because the frontispiece of his was decorated with pictures of Moses holding the Tablets and Aaron wearing the priestly robe and breastplate—as well as two angels. Mother saw it and frowned. She showed it to my father. Father declared that it was forbidden to have such pictures in a sacred book.”9
 
The same discipline applied to the body, considered a “mere appendage to the soul.” In fact, anything suggesting pleasure was banished. In his memoirs, Singer recounts how Purim—the holiday commemorating Queen Esther’s role in saving the Jewish people—irritated his parents. On that day, the air smelled of cinnamon, saffron, and chocolate. Messengers brought the rabbi mead and sweet-and-sour fish. The guests arrived wearing masks and card-board helmets covered with golden paper. For the young Isaac, this holiday was a magic moment. But his parents were dismayed by so much frivolity and extravagance. “Once a wealthy man sent us some English ale. Father looked at the bottle, which bore a colorful label, and sighed. The label showed a red-faced man with a blond mustache, wearing a hat with a feather. His intoxicated eyes were full of a pagan joy. Father said, in an undertone, ‘How much thought and energy they expend on these worldly vanities.’ ”
 
This sort of intransigence marks a person for life, as does this conception of faith. It is either blindly adhered to or rejected outright. Any middle ground is impossible. Young Isaac must have understood this early on. During the Purim holiday, he was perplexed by this asceticism. Not only were all the cakes forbidden (there’s no way of knowing if the laws of kashruth had been properly observed) but the masks were also thrown into the trash can. “The wearing of masks and the singing of songs smacked of the theater, and the theater was tref—unclean. In our home, the ‘world’ itself was tref.”10
 
Anything that made one stray from the quest for God was unclean—theater, painting, literature. Becoming open to the secular world and its futile pleasures, failing to devote all one’s energy to being a “good Jew,” choosing the profession of writer—all were tan-tamount to deliberately choosing a wayward path, immoral and unclean. They were tantamount to betraying one’s father and disavowing one’s roots. This rebellion weighed heavily in the Singer legacy. In fact, the theme of betrayal recurs in his books like a leitmotif. Men and women spend their time mutually betraying one another. Children betray their parents; people betray their beliefs, their values, their gods. Worse, according to Singer, “men betray themselves,” which, he says, bothers him “more than anything.”11
 
Yet in interviews and in his writings, Singer never really dwelled on the guilt this transgression might have aroused in him. Was this because he hadn’t felt any guilt? Or because he preferred to avoid the question? At seventy-four, in his conversations with Richard Burgin, then assistant professor of English at Drexel University and editor of the literary magazine Boulevard, he explained why he had rejected the rabbinate—because of his religious skepticism and because a rabbi’s life was, in his eyes, “a miserable kind of life.” He added, without committing himself further, that his father very much wanted him to follow in his footsteps, but that his “younger brother followed him instead.”12 This seems like a polite way of discouraging discussion. A bit later, when Burgin asked the question again, “Did your father feel a sense of betrayal because you and your older brother became writers?” Singer skillfully dodged the issue again. Rather than discuss his feelings, he chose to describe the specific requirements of Hasidism.
 
Not only that we didn’t want to be Rabbis, but that we left, from his point of view, our religion. From my father’s perspective, I was an atheist, even though I believed in God. But he demanded more. I had to believe in every little dogma and bylaw the Rabbis created generation after generation. I had to believe that they were all given to Moses on Mount Sinai. However, I could see that all these laws were man-made. For example, one law in the Bible became eighteen laws in the Mishnah and seventy in the Gemara or in the Book of Maimonides. This was their form of creativity. Just as the critics today will take a poem of Byron or Shelley and will write whole books about it, and they’ll find in its verses things which the author never intended, so our Rabbis use the words of the Torah. They had to be creative, they had to do something with their minds, and after a while the Jewish people had to live according to this hairsplitting. They made life so difficult that a religious Jew had no time for anything else but religion. It became for the Hasidim and for many other Jews a twenty-four-hour-a-day job. I could see this when I was still very young. I also asked myself questions. If there is a God, why is it that those who pray and carry all these man-made burdens are often poor and sick and miserable and those who don’t practice them are often happy? I saw at a very early age that this kind of religion is nothing but commentary upon commentary, sheer casuistry.13
 
Yet this did not prevent Singer from being a believer. All his life he insisted that he believed in God, but in his own way, without following any particular precepts. Had he been right to want to rid himself of this set of rules and constraints? Wasn’t it an illusion to believe in an “in-between” area that is neither atheism nor strict observance? Singer asked himself these questions to his dying day. And like many of his heroes—some of whom ended their lives in Mea Shearim, the ultra-Orthodox neighborhood in Jerusalem—it is likely that these doubts accompanied him to the grave.
 
Excerpted from Isaac B. Singer: A Life by Florence Noiville; translated from the French by Catherine Temerson. Copyright © 2003 by Éditions Stock. Translation copyright © 2006 by Catherine Temerson. Published in October 2006 by Farrar, Straus and Giroux, LLC. All rights reserved.

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Excerpted from Isaac B. Singer: A Life by Florence Noiville
All rights reserved by the original copyright owners. Excerpts are provided for display purposes only and may not be reproduced, reprinted or distributed without the written permission of the publisher.

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