Adam Levin - The Instructions

The fly sucked dust. The end-of-class tone sounded. Eliyahu went straight to the bathroom.

I secured June’s gift inside of my backpack and charged the locked door with everyone else.

Tuesday, November 14, 2006

Interim — Detention

Principal Leonard Brodsky

Aptakisic Junior High School

9978 Rand Rd.

Deerbrook Park, IL 60090

September 1, 2006

Dear Leonard,

I want, first of all, to thank you for admitting Gurion Maccabee to Aptakisic, and secondly, to apologize for having had to cut short our conversation after services last week. I’m not sure if you saw her there or not, but my daughter Esther was sitting on the stair beneath the one on which we stood, and, being yet another great admirer of the boy in question (not to mention a habitual eavesdropper! — though this is no thing to complain about: after all, what better indication of a child’s love for you than her belief that what you have to say to others is actually interesting , baruch H-shem?), she became very sad at Gurion’s mention (she misses him at school), and she’d been tugging at the hem of my pant-leg and whispering, as if in prayer, “Please let’s go, please can we,” for all but the entire duration of our overly brief dialogue. So while I’m already at it here, with the gratitude and the apologies, I’ll use the occasion to address as best I can the concerns you expressed. I’ll begin with the issue of the weapons, as it seems to be — very understandably — your greatest source of unease.

I can’t remember if I’ve mentioned it, but over the summer months, the afternoons Gurion didn’t spend gallivanting in our backyard with Esther and her sisters, he spent in my study, reading Chumash and Talmud, so I’ve had a number of opportunities to discuss with him what he was thinking when he wrote and delivered those instructions of his last spring. Before we go into that, though, you must first understand that when I initially contacted you about Gurion, I was in no way exaggerating his peculiar intelligence, nor the promise it entails. It is my belief that, if given the proper chance, Gurion will become the foremost Jewish scholar of his generation, if not his epoch. I recognize that the magnitude of such a claim might seem, to someone who doesn’t know the boy, cartoonish — even reckless — but…an anecdote in its defense:

On Gurion’s first day at Solomon Schechter — he was a kinder-gartner, five years old, and without any capacity to read Hebrew — he approached me in the hallway and said, “Because you are the principal of Judaic Studies, I would like to ask you about the importance of truth.” He spoke that way when he was small, like a boy with maybe a governess, surely a summer villa somewhere coastal in western Europe. Now he speaks differently — with character.

In any case, “Truth is very important,” I told him.

He said, “I know. Except sometimes it is less important than it is at other times and this is what I want to ask you about. The matter, however, is a private one.”

“The matter!” I thought. “So that’s how it is!” Queen’s English or not, I was confident he would tell me about having stolen something, or hurt somebody, only to ask if he should be honest about it, and then I’d tell him yes, be honest.

That is not what happened.

In my office, he sat cross-legged in the chair on the other side of my desk and said, “My mother has a colleague with a baby named Isaac. We went there yesterday, to Isaac’s house, for a barbecue. We ate steak because I like steak and the steak that afternoon was delicious. After the steak, while our fathers smoked cigarettes, our mothers cleared the table and brought out bowls of ice cream. Isaac was laying on a blanket in the grass next to the table and, in the middle of my first bite of ice cream, a glinting in my eye came from his direction and I turned and saw that he held a steak knife. It must have fallen off the table when our moms cleared the dishes. It might have been my steak knife, it might have been anyone’s — I don’t think it matters. But I saw this baby, Isaac, holding this very sharp knife, playing with it. He was making the sun reflect itself onto his chest and his belly — he was wearing only a diaper — and it was very beautiful to Isaac, how the sun was being reflected, the way he could bend his wrist to push the sun around his body or turn it off or change the size of it and how it would multiply in number when he caught it on more than one tooth of the serration at once. And probably the knife felt to him differently than anything he’d ever held before because I know Isaac’s parents would never let him play with dangerous metal things, and so it was very sad to me that it was a knife since he could accidentally stab himself in the eye or cut himself on the hand or the belly or stab himself in any of those places with it, or cut his forehead, or even if he just pricked himself a little bit and then dropped the knife, or dropped the knife on himself, pricking himself, it would be harmful… I jumped off my bench and snatched the knife away. I did it very quickly. All those thoughts I said I was thinking about the reflections on his belly and how he could hurt himself, I remember thinking them, but it seems impossible because they take so much time to say, and it was really as soon as I saw the knife in his hands that I took it from him. Isaac has big eyes, even for a baby, and they became even bigger when I took the knife. And then he started crying. And I said to his dad — because it happened so fast that no one could make out what exactly the situation was and maybe it looked like I made him cry on purpose — I said, ‘He had a knife and I saved him,’ and then my father, who was sitting next to me, picked up his ice-cream teaspoon, reached around me, and handed it down to Isaac, who grabbed it and stopped crying immediately. Which is what I should have done — the teaspoon. My father is smart. He tricked the baby. The baby thought the spoon was the knife. The spoon was smooth and metal and it could reflect the sun onto his belly. And I know that was the right thing to do, to trick the baby.

“And it is not that what I did was bad. What I did was very good. It is very good in a left-handed way to take a knife from a baby, because babies can be harmed by knives they’re playing with, so it is a very clear kind of justice to take a knife away from a baby, only: there is very little love in taking the knife away. And I do love Isaac — he’s a very funny baby…but even if I didn’t love him, even if he were someone else’s baby who I didn’t know and didn’t love, I would’ve taken the knife away. So it really had nothing to do with love, what I did. The spoon, though, giving him it, that is out of love, unless it’s just to make him stop crying because the crying annoys you, but like I said, in the best circumstances I would’ve given him the spoon myself, before he even noticed the knife was missing from his hand, and he would never have started crying or even felt like crying. So here is where the question of the importance of truth comes up. The right thing to do is to balance justice and love, and giving Isaac the spoon after taking the knife away is one of the most balanced actions that I can imagine — but you end up tricking the baby when you do that. The spoon is not the knife. And you can say that the baby didn’t know the knife was a knife to begin with and so there’s no trick, but that’s cheap — because it was a knife to begin with and tricks are always about what the mark doesn’t know. So you’re tricking the baby, and if you say you’re not tricking the baby you’re tricking yourself. There’s no way to get around it. And tricks are dishonest and there’s no way to get around that. And tricking the baby is the right thing to do, and there’s no way to get around that . So truth is, and therefore must be, less important than some other things. And there are the obvious ones, like life, like if someone I don’t like very much puts a gun to my head and says, ‘I will kill you if you don’t say that you love me,’ I have to say I love them, but that is easy to figure out. It is worth lying to save a life. But why is it worth lying to Isaac about a knife that’s already been taken from him? Maybe you say to save him pain or injury, but so then how much pain and how much injury? Because what if it’s an adult? Is it different for adults? They can take a little more pain than a baby, maybe? What if it’s an older kid? I’m an older kid, and if I found out you lied to me to save me some pain, I would trust you less and things would fall apart between us. At least I think that’s how it is. I’m five and I am sure there are things that I don’t know about: exceptions. But either way, since yesterday, whenever I think about Isaac the baby, I start thinking about Isaac, the father of Jacob. How when Isaac is blind and dying, Jacob glues the goat fur to his chest and pretends he’s Esau, who’s hairy, so Isaac will give him the blessing that is Esau’s birthright. Jacob tricks his own father! But it is definitely the right thing to do. It has to be. Esau was mean. He secretly sold his birthright to Isaac for a bowl of soup years earlier, and then, when the time came, he tried to get the blessing anyway. And if Jacob didn’t trick Isaac, we probably wouldn’t even be here, there’d be no Israelites! And then on top of it, I read a commentary that said that Isaac knew he was being tricked. It said that he wanted to give Jacob the blessing and that he was only pre tending to be tricked. But if Isaac was only pretending, then who was he pretending for ? Because it seems to me like if he was pretending, he was pretending for H-shem. Like he was tricking H-shem! And that H-shem let Himself be tricked! It’s very confusing to me and what I’m asking you is what other things, specifically, are more important than truth? And also why? And is it possible to trick G-d? And if it’s possible to trick G-d, does that mean it is okay to trick G-d?”