I remember / je me souviens
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For those limbic bursts of nostalgia, invented by Proust, miniaturized by Nicholson Baker, and freeze-dried by Joe Brainard in his I remember and by Georges Perec in his Je me souviens.

But there are no fractions, the world is an integer
Like us, and like us it can neither stand wholly apart nor disappear.
When one is young it seems like a very strange and safe place,
But now that I have changed it feels merely odd, cold
And full of interest.
          --John Ashbery, "A Wave"

Sometimes I sense that to put real confidence in my memory I have to get to the end of all rememberings. That seems to say that I forego remembering. And now that strikes me as an accurate description of what it is to have confidence in one's memory.
          --Stanley Cavell, The Claim of Reason


Monday, October 06, 2003
I remember that on Yom Kippur eve we would go to my uptown grandmother's house for dinner -- a late one, well into darkness, with matzoh ball soup, knoedel, chicken (I remember I liked dark meet then!), 7-Up ("You like it. It likes you."), cole slaw, two kinds of cake (the linzer torte I always demanded, and dobos torte, or her amazing apple and plum tart or nuss torte or chocolate layer cake), and then the strange fruits she served, big and bloated like her arthritic fingers. One Yom Kippur my mother wasn't talking to her, but my father got them talking again by saying it was Yom Kippur (more about this years-long fight in some other post, I hope). Then the next morning, my parents would sleep as late as possible. 10! 11! Noon, one time! Much later than their already late sleep on weekends. At 2 or so we would go back to my grandmother's house and break the fast with cold-cuts (including tongue!) cakes and cafe mit Schlag (which I loved); some of my grandparents' elderly friends -- Vlado Hertz, the probably gay bachelor older than my grandfather almost always. Later, when I was older, I would fast till darkness, but my parents and grandparents never did. In those later days, especially during that period of mild religious mania I've mentioned before, I would go to the Association of Yugoslav Jews service in a brownstone basement on 99th street (where I also went to the Purim party I described a year and a half ago or so). The congregation was largely sephardic, and my downtown grandfather would always go there, so I went with him. He was the only one in the family who wouldn't eat pork or shellfish. My uptown grandfather -- Ashkenazi -- came at least once, for the full day of prayers (I don't think he stayed for the afternoon, but my downtown grandfather and I did). I brought my tallis -- I think I got one for my Bar Mitzvah -- and I remember the different traditions of the tallis. I'm probably not getting this right, but as I recall the Sephardic tradition was not to wear it as often as the Ashkenazis did, so my uptown grandfather put his tallis on when the rabbi and cantor did, but very few other people did so. I wasn't sure what to do, but finally I put mine on.

I remember wanting to wear sneakers, as the orthodox did, on Yom Kippur, but not being allowed to. They looked really fine in their suits and sneakers: they had secret knowledge, a puzzle to almost everyone else, Christian and non-orthodox, but I knew why they wore sneakers (no leather!). I remember in this connection that Schulchan Aurach requires you to eat meat on the Sabbath, as a reminder of the sin of carniverousness that came with the fall and the expulsion. But on Yom Kippur we put that sin away, like all others.

I remember the crushed blue velvet case of my tallis and of my teffilin, and the gold brocade with which Hebrew letters were stamped into the case. I loved the feel of it, and the odd dark plastic (or painted metal) zipper discretely covered by overlapping piping to open and close the bags. It was as though the zipper -- that modern technology I never understood -- consented to be discrete, to accommodate itself to the accoutrements of piety and belief, and to help out in a self-effacing manner, and so confirm the relevance of these ancient ancillaries to devotion. I think that the zippers and the sneakers both spoke to the same thing in me: the moving thrill of something modern subordinating itself to uses which their modern inventors hadn't contemplated, as though the objects themselves took a kind of life from the truth of the tradition to which they contributed their functions. They joined in, and what that meant was that everyone and everything could join in, not in that sublime sense of "declaring the glory of God," but in a more intimate sense like that of New York, and what it meant for me to be told by Hugh Cramer that it was a Jewish city (when it certainly was that but also a million other things as well): the world makes itself available to a way of thinking, makes its universality possible, in a kind of act of friendship which it is always lovely to see the world offering. I still feel that way about New York, but I'm not so sure about the world.


posted by william 10:37 AM
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