"Nothing". As she went on looking down at him, he added, "I’ll tell you some other time. It’s nothing to worry about".
It was characteristic of her that she had let it go at that, and left it to him to bring up the subject again in his own time. It was characteristic of both his parents. He had been brought up in a family of four very different individuals who respected each other and would argue passionately and at length on impersonal issues, but who said only what was necessary and then usually only when they were asked for an opinion, on questions which affected any one of them directly.
On Sunday night, after they’d got home from Kol Nidre, it had taken his father less than a quarter of an hour to say all that he had to say about Erica.
He had spent most of those three days wandering about the town where the first seventeen years of his life lay spread out like the pieces in a puzzle, simply waiting to be put together. Three blocks away from the house was the public school where he had started in kindergarten. There were some Jewish children in the upper classes and later a few behind him, but he had gone through the next six years on his own. He didn’t mind it; small towns are more democratic than big cities, and apart from a few peltings with snowballs and a couple of fights with an Irish Catholic whose parents had become violently anti-Semitic after their badly-run tailoring establishment had failed owing to competition with the new and well-run firm of Rabinovitch and Son, he was never singled out because he was Jewish. Protestants, Catholics and Marc Reiser skated together in winter, played baseball and went fishing in the spring, fished, swam and played more baseball in the summer, and switched to football, rabbit-hunting, hiking and corn-roasts in the autumn. Marc was popular, good at games, liked fishing and football best of all, and didn’t particularly like to work.
Surveying his own thoroughly undistinguished record from the age of six to the age of twenty-one, he was inclined to agree that a high proportion of Jewish brilliance is due to compensatory motivation. Once, at the collegiate, he had headed his class, but only because his father had bribed him with the offer of a small sailboat. Having got his sailboat, he had promptly subsided to somewhere around eighth or tenth place again.
At seventeen he had been ready for university and had started out for the city two hundred miles away full of hope and illusions. Two weeks later he was back in Manchester again, with some of the hope and most of the illusions gone for good. For all but strictly academic purposes, the university was divided into Gentiles and Jews; there was only a handful of Jews registered for his course, and he had spent his first two weeks away from home either alone in the great crowd, eating alone in restaurants, or sitting alone in his room in the rooming house, to which, it turned out on the thirteenth day, he had only been admitted because the landlady had failed to realize that he was Jewish.
Home again on the fourteenth day, he had told his mother and father everything that had happened, and after waiting for his mother to say something instead of just looking at the wall, he had turned to his father and asked, "Do I have to go back?"
"No", said his father. "But you have to go somewhere. Why don’t you try a small town university? Then when you’re ready for law school, you’ll be older and you’ll have had a chance to get used to it gradually".
So he had lived for another four years in a small town. At the university he had averaged around tenth in his course, played football, and spent a good many week-ends and holidays fishing and canoeing up in the Gatineau country. He had made a lot of friends, some Gentile as well as Jewish, though it was a lot tougher going than it had been at public school and collegiate. Still, as his father had said, he was having a chance to get used to it gradually, and had almost forgotten the two weeks in that other university and everything he had been up against there, when, at the very end of his fourth year, he had gone into the Senior Common Room and found that someone had written in block capitals on the notice board: "WE GAVE YOU BACK JERUSALEM; LEAVE US THE SENIOR COMMON ROOM". There were two or three men from his class over by the windows; he knew that they were watching him. He turned round and walked out. It was the day before graduation.
He discovered, too late, that there was an unofficial Jewish quota for students entering the law school, and with his thoroughly undistinguished record, he almost failed to make it. He had wanted to be a lawyer as long as he could remember, and he had come so close to not being admitted that it gave him a bad fright. The fright did it; for the first time in his life, he really began to work. He headed his course all three years and working got to be a habit. If the other students occasionally wondered why Reiser was always at the top, they probably decided that being a Jew, he was just naturally clever.
And thou has given us in love, O Lord our God, this Day of Atonement, for pardon, forgiveness and atonement, that we may obtain pardon thereon for all our iniquities; a holy convocation, a memorial of the departure from Egypt.
He was suddenly aware of the rabbi’s chant, of the slowly changing atmosphere of the hall and the growing tension, as the service drew nearer the long confession in which they would confess and make supplication not only for themselves but for the whole House of Israel and for all Jews, living and dead. He glanced at the faces around him and was struck by their simplicity and the exaltation which had washed away all the marks of ordinary, everyday living and left them transfigured. And the wave which was mounting steadily higher toward the climax of the service caught him up for the second time.
Holy, holy, holy is the Lord of hosts.
The past is not and the present is not; the House of Israel stands apart from time and from place, one people, one brotherhood, one God.
The whole earth is full of his glory.
He had been dreading the interminable list of sins which covered every conceivable and sometimes inconceivable individual and collective act and which were repeated phrase by phrase by the rabbi and repeated back phrase by phrase by the congregation. Now he was unaware of the minutes passing by.
We have trespassed, we have dealt treacherously, we have robbed, we have spoken slander, we have acted perversely and we have wrought wickedness.
The minutes stretched out in a gradually lengthening path behind these forty people gathered together in the public hall of Manchester, Ontario.
As it is written by the hand of thy prophet, "Who is a God like unto thee, that pardoneth iniquity and passeth by the transgression of the remnant of his heritage?" He retaineth not his anger forever because he delighteth in mercy. He will turn again and have compassion upon us….
The wave carried him off to one side and left him there, going on without him, and he found himself alone again, wishing violently that he had not come, that like David, he had been honest enough to stay home. He had come partly to please his mother and father and partly because it was the last complete day of his last leave. Now it seemed to him that he was like a man going to the bank in which he had left a small deposit twenty years before, expecting to find himself rich. Since he had put almost nothing into his religion at any time during his life, there was no real reason why he should have expected, suddenly in an emergency, to get something out of it.
He remembered having said once to Erica that marriage to a Jew would mean living in a kind of no man’s land, an undefined area out in the middle distance somewhere between the majority from which she had come and the minority on the other side who would never admit her. He could tell her more about that now, for he was apparently drifting toward no man’s land himself, unable to become one even with his own people and at this crucial moment.