Operation Shylock

I decided to say nothing about him to Claire when I arrived in London the following week. I didn’t want her to think that there was anything in the offing with the potential to seriously disconcert me, particularly since she, for one, didn’t yet seem convinced that I had recovered sufficient strength to ride out an emotional predicament at all complex or demanding … and what was more to the point, when I was suddenly less than a hundred percent sure myself. Once I’d arrived in London I didn’t even want to remember what Apter and Aharon had phoned New York to tell me. … Yes, a situation that I might well have lightheartedly treated as a source of entertainment only a year earlier, or as a provocation to be soundly dealt with, now required that I take certain small but deliberate precautionary measures to guard against my being thrown. I wasn’t happy to make that discovery, yet I didn’t know how better to keep this bizarre triviality from developing in my mind the way the bizarre had become so painfully magnified under the sway of the Halcion. I would do what I must to maintain a reasonable perspective.

During my second night in London, still sleeping poorly because of jet lag, I began to wonder, after having popped awake in the dark for the third or fourth time, if those calls from Jerusalem — as well as my call to Jerusalem — had not perhaps occurred in dreams. Earlier that day I would have sworn that I had taken both calls at my desk in the hotel while I was sitting there beginning to work up the set of questions, based on my rereading of his books, that I intended to ask Aharon in Jerusalem, and yet, contemplating the unlikely content of the calls, I managed to convince myself during the course of that long night that they could have been placed and received only while I was asleep, that these were dreams of the kind that everyone dreams nightly, in which characters are identifiable and ring true when they’re speaking, while what they’re saying rings absolutely false. And the origin of the dreams was, when I thought about it, all too pathetically manifest. The imposturing other whose inexplicable antics I had been warned about by Apter and Aharon and whose voice I’d heard with my own ears was a specter created out of my fear of mentally coming apart while abroad and on my own for the first time since recovering — a nightmare about the return of a usurping self altogether beyond my control. As for the messengers bearing the news of my Jerusalem counterself, they too couldn’t have been any more grossly emblematic of the dreaming’s immediate, personal ramifications, since not only did their acquaintance with the unforeseen grotesquely exceed my own, but each had undergone the most tremendous transformation even before the clay of his original being had had time to anneal into a solid, shatterproof identity. The much- praised transfigurations concocted by Franz Kafka pale beside the unthinkable metamorphoses perpetrated by the Third Reich on the childhoods of my cousin and of my friend, to enumerate only two.

So eager was I to establish as fact that a dream had merely overflowed its banks that I got up to phone Aharon before it was even dawn. It was already an hour later in Jerusalem and he was a very early riser, but even if I had to risk waking him up, I felt I couldn’t wait a minute longer to have him confirm that this business was all a mental aberration of mine and that no phone conversation had taken place between the two of us about another Philip Roth. Yet, once out of bed and on the way down to the kitchen to call him quietly from there, I recognized what a pipe dream it was to be telling myself that I had only been dreaming. I ought to be rushing to telephone not Aharon, I thought, but the Boston psychopharmacologist to ask if my uncertainty as to what was real meant that three months of being bombarded chemically by triazolam had left my brain cells permanently impaired. And the only reason to be phoning Aharon was to hear what new sightings he had to report. But why not bypass Aharon and inquire directly of the impostor himself what exactly he was out to achieve? By feigning “a reasonable perspective” I was only opening myself further to a dangerous renewal of delusion. If there was any place for me to be phoning at four fifty-five in the morning, it was suite 511 of the King David Hotel.

I thought very well of myself at breakfast for having made it back to bed at five without calling anyone; I felt settling over me that blissful sense of being in charge of one’s life, a man who once again hubristically imagines himself at the helm of himself. Everything else might be a delusion, but the reasonable perspective was not.

Then the phone rang. “Philip? More good news. You are in the morning’s paper.” It was Aharon calling me.

“Wonderful. Which paper this time?”

“A Hebrew paper this time. An article about your visit to Lech Walesa. In Gdansk. This is where you were before you came to attend the Demjanjuk trial.”

Had I been speaking to almost anyone else I might have been tempted to believe that I was being teased or toyed with. But however much pleasure Aharon may take in the ridiculous side of life, deliberately to perpetrate comic mischief, even of the most mildly addling variety, was simply incompatible with his ascetic, gravely gentle nature. He saw the joke, that was clear, but he wasn’t in on it any more than I was.

Across from me Claire was drinking her coffee and looking through the Guardian. We were finishing breakfast. I hadn’t been dreaming in New York and I wasn’t dreaming now.

Aharon’s voice is mild, very light and mild, modulated for the ears of the highly attuned, and his English is spoken precisely, each word lightly glazed with an accent as Old Worldish as it is Israeli. It is an appealing voice to listen to, alive with the dramatic cadences of the master storyteller and vibrant in its own distinctly quiet way — and I was listening very hard. “I’ll translate from your statement here,” he was telling me. “‘The reason for my visit to Walesa was to discuss with him the resettlement of Jews in Poland once Solidarity comes to power there, as it will.’”

“You’d better translate the whole thing. Start from scratch. What page is it on? How long is it?”

“Not long, not short. It’s on the back page, with the features. There’s a photograph.”

“Of?”

“You.”

“And is it me?” I asked.

“I would say so.”

“What’s the heading over the story?”

“‘Philip Roth Meets Solidarity Leader.’ In smaller letters, ‘“Poland Needs Jews,” Walesa Tells Author in Gdansk.’”

“‘Poland Needs Jews,’” I repeated. “My grandparents should only be alive to hear that one.”

“‘“Everyone speaks about Jews,” Walesa told Roth. “Spain was ruined by the expulsion of the Jews,” the Solidarity leader said during their two-hour meeting at the Gdansk shipyards, where Solidarity was born in 1980. “When people say to me, ‘What Jew would be crazy enough to come here?’ I explain to them that the long experience, over many hundreds of years, of Jews and Poles together cannot be summed up with the word ‘anti- Semitism.’ Let’s talk about a thousand years of glory rather than four years of war. The greatest explosion of Yiddish culture in history, every great intellectual movement of modern Jewish life,” said the Solidarity leader to Roth, “took place on Polish soil. Yiddish culture is no less Polish than Jewish. Poland without Jews is unthinkable. Poland needs Jews,” Walesa told the American-born Jewish author, “and Jews need Poland.” ’ Philip, I feel that I’m reading to you out of a story you wrote.”

“I wish you were.”

“‘Roth, the author of Portnoy’s Complaint and other controversial Jewish novels, calls himself an “ardent Diasporist.” He says that the ideology of Diasporism has replaced his writing. “The reason for my visit to Walesa was to discuss with him the resettlement of Jews in Poland once Solidarity comes to power there, as it will.” Right now, the author finds that his ideas on resettlement are received with more hostility in Israel than in Poland. He maintains that however virulent Polish anti-Semitism may once have been, “the Jew hatred that pervades Islam is far more entrenched and dangerous.” Roth continues, “The so-called normalization of the Jew was a tragic illusion from the start. But when this normalization is expected to flourish in the very heart of Islam, it is even worse than tragic — it is suicidal. Horrendous as Hitler was for us, he lasted a mere twelve years, and what is twelve years to the Jew? The time has come to return to the Europe that was for centuries, and remains to this day, the most authentic Jewish homeland there has ever been, the birthplace of rabbinic Judaism, Hasidic Judaism, Jewish secularism, socialism — on and on. The birthplace, of course, of Zionism too. But Zionism has outlived its historical function. The time has come to renew in the European Diaspora our preeminent spiritual and cultural role.” Roth, who is fearful of a second Jewish Holocaust in the Middle East, sees “Jewish resettlement” as the only means by which to assure Jewish survival and to achieve “a historical as well as a spiritual victory over Hitler and Auschwitz.” “I am not blind,” Roth says, “to the horrors. But I sit at the Demjanjuk trial, I look at this tormentor of Jews, this human embodiment of the criminal sadism unleashed by the Nazis on our people, and I ask myself, ‘Who and what is to prevail in Europe: the will of this subhuman murderer-brute or the civilization that gave to mankind Shalom Aleichem, Heinrich Heine, and Albert Einstein? Are we to be driven for all time from the continent that