As I start thinking about what I will say on a frigid Monday morning near a man-sized pit outside the benighted little town where my father and his brother, my recently deceased Uncle Paul, grew up, and where my father’s skeleton sleeps the long sleep in the frozen ground, I am distracted by a book I just looked at. It is about the deep inner purpose, outside of the naked profit motive, that drives every successful business, according to the upbeat marketing creep who wrote the book, a consultant for McDonald’s and Proctor and Gamble, two exemplars of this purpose driven business culture. I’m going to go downstairs and fetch it for a few quotes, but first, a few distracted words about my uncle, my aunt, my cousin and the fucking rabbi.
After my father’s death I found among his papers a cc of a letter he sent to the First Hebrew Congregation of Peekskill. It was a remarkable piece of work and I have it somewhere. In it was reflected my father’s great intelligence, his ability to tell a story and craft a very persuasive letter. It was an appeal to be allowed to continue paying a discounted $350 annual out of state membership dues rate instead of the proposed rate of several thousand dollars.
My father and my uncle, who had not lived in the town since graduating from Peekskill High in 1941 and ’43, respectively, continued to pay dues to the synagogue they had attended as children. After all, my father pointed out in his letter, they felt loyalty to the place they helped their father mop and care for.
He no doubt wanted to mention it was the place where they did menial jobs as children, assisting their father, who was paid a pauper’s wage as caretaker. And that it was the place their religious mother donated money that probably should have been spent on clothes and food. The family was poor. Their father was so poorly paid as caretaker for the synagogue that the family received Relief, the shameful precursor to Welfare. The boys helped him work there sometimes. When they were young men they paid a few hundred dollars annually in dues for more than fifty years each. My father’s letter was asking for an exception to the new rule that every member, whether in state or not, had to pay the full dues.
“I realize the impact on the congregation’s finances and ability to carry on its work if its many out of state members did not contribute the full dues. I spoke to Lisa, who informs me that my brother and I are the only two such members. In light of this, I respectfully submit that the harm to the congregation would be minimal and request that we be granted a waiver, and be allowed to continue paying the $350 annually. It should also be noted that we have faithfully paid annual dues since the mid-1940s.”
My father’s first cousin, Eli, long gone now, was less diplomatic, more inclined to turn purple and react with his fists. A few years before my father’s letter he’d reacted to the news his dues were being raised by picking up the phone and barking. “You can put a fucking dog in my hole,” he roared at the woman at the synagogue, “I’ve been paying dues for 60 years, out of respect, for a place I haven’t set foot in in decades. I’m not paying one fucking dollar more, and you can tell the rabbi to go fuck himself too!”
Eli received a letter of apology and an assurance that the 85 year old’s dues would not be raised. Two years later he died and was buried in the plot he’d probably paid tens of thousands of dollars to reserve for himself, next to his beloved wife Helen who left us early.
In my mother’s papers I found letters from my uncle, after my father’s death, assuring her that the Peekskill dues had been frozen at $350, in spite of new dunning letters. My mother paid every bill she ever got on time, and must have called or emailed my uncle when she got the bill every year. For her part, she always indicated a desire to be cremated, the stone was already over the double grave where her husband’s mortal remains were already eternally resting, she didn’t like religion, had no connection to the shul, or need for it, yet paid anyway, $1,750 for the last five years of her life. In the end they forbade us to inter her ashes in the grave she’d paid and paid for. She truly doesn’t care, I’m sure.
After my uncle’s stroke my cousin and I found correspondence in a file folder regarding the promise that the dues to the congregation would be kept at a preferential $350, in spite of the fact that members actually using the facilities paid many times that. My uncle wrote a patient letter annually and was granted the exemption each time.
When I called to tell the rabbi that my uncle had had a stroke, the rabbi sounded genuinely concerned. He seemed like a compassionate guy in those couple of conversations. He called my uncle once, which I found touching and which my uncle appreciated.
My uncle died early Thursday morning after a two week hospital stay that could not save him. Later that day my cousin called the compassionate rabbi to arrange the funeral. The rabbi asked my cousin if he’d mind if they made the hole a bit deeper and buried some old prayer books? Jewish law apparently requires this odd practice, and my cousin said it would be fine. They spoke about my uncle and his wishes for the funeral arrangements. Then the rabbi mentioned that the congregation had a strict policy about burial arrangements and that members who were not up to date on their dues could not be buried. There was the matter of the $350 unpaid on the most recent invoice.
“Please tell me you’re shitting me,” I said to my cousin. He assured me that he wasn’t. “Please tell me you barked ‘you can put a fucking dog in my father’s hole’!” He hadn’t. He, like me, seeks to avoid confrontation, and though he was disgusted, as most people would be, he did not make an issue or argue, he just made arrangements to pay the $350.
I am walking the difficult path of trying to remain mild and gentle in all circumstances. You’d be surprised how many loved ones throw this kind of vow in your face, if you ever raise your voice, if you express exasperation, or anger, or, say, the desire to give this religious quack a quick short shove into the open grave. Their mockery makes it no easier to become truly nonviolent, but ahimsa is difficult in any circumstance, living in a violent, angry often irrational world.
In my mind, as I think of the quick remarks I’ll say for my uncle mainly to comfort my aunt at the grave, in that freezing cemetery where most of the rest of our family is already interred, I’m searching for the perfectly turned phrase to deliver, looking directly and mildly at the hypocrite rabbi as I do, to bring sudden color to his face and an abrupt, involuntary absence of breath, like he’d been punched in the solar plexus.
