Judah passed through the massive gateway and two courtyards and up a great ceremonial stairway and through room after room, each ornate, huge, empty of purpose but filled with idle courtiers dressed in brocade and silk and velvet, with their heads riding on ruffs as if on plates, till he was forced to leave Itzak and Yakov in an anteroom. He was led at last into a smaller room hung with velvet, where in cabinets were displayed a narwhal’s horn, a two-headed embryo in a bottle, a mandrake in the form of a priapic man, all manner of minerals, lodestones. Judah had no time to stare before Prince Bertier greeted him, but Judah sensed another presence.
As the interview proceeded jerkily, with long pauses and whispering, Judah deduced that the emperor was sitting behind a full-length velvet curtain, using Prince Bertier to put his questions. That didn’t last. The emperor became impatient with whispering the questions to Bertier and started speaking from behind the curtain; finally he burst into the room and took a chair. The subject of this most unusual interview granted a Jew was a secret; the histories are silent. Even in his account for posterity Itzak did not commit the subject of the conversation to paper. But the family has its stories, doesn’t it always?
Now the emperor held the Jews as his own ― his own cow to milk, his own private tax vineyard out of which always more juice could be squeezed. With a great deal of fear and a hidden anger and his wits sharpened like throwing knives, the Maharal listened to the emperor. The subject that the emperor raised with him after much conversation about the universe and those strange new heroes of Copernicus, which most people who had heard about them mocked openly and which the Church condemned, was astrology. All his advisers believed in astrology as a determinant of human character and fortune. His own fine astronomer, Tycho Brahe, cast horoscopes. What did the rabbi think?
The Maharal thought quickly. Astrology was a respectable business of the time, and as nowadays every rich macher has his chemistrician in residence to feed in exactly the right psychoactives and monitor trace elements and nutrients in the blood and allergenic and immune system reactions, so the rich and powerful then had their pet astrologer to tell them the right times to act and to refrain from acting, the auspicious time for marriages and ceremonies. Judah surmised the emperor had been given a prognosis that made him uneasy.
Rudolf had the reputation for being a weak and indecisive ruler. He actually didn’t seem to like war much, considered a sign of a feeble character in his time. In truth, he encouraged science and the arts and practised a mild religious tolerance, usually resisting the mad zeal of the Counter-Reformation, allowing both Protestants and Jews to worship as they pleased and giving the universities unusual freedom. Personally I’d rather live under him than under many a more famous and admired king of Prussia.
Why the Maharal? Now, only seven of the Maharal’s books had been published at this time, but several had been circulated in manuscript. Judah could be pretty sure that the emperor knew he had written a long essay, thoroughly demolishing that pseudoscience. Obviously that was why the emperor had chosen him, and he was not about to recant. The emperor was seeking a rationale for ignoring some piece of astrologically based advice, Judah deduced, and he would provide it. So be it. That is, according to family legend, what happened between Rudolf and Judah.
Shortly after this audience, the Maharal was once again passed over for chief rabbi of Prague. He promptly accepted a post at Posen and shook the dust of Prague from his hat, departing with his family.
He didn’t come back until they finally gave him what he wanted. Now, the legend that has attached to him belongs to this period when the Maharal has recently returned in triumph to Prague as Chief rabbi. The Maharal is a learned man, not only in Torah and Talmud, not only in history, in the science and philosophy of his time, but also in the mysteries of the kabbalah. He makes an absolute distinction between the truths of science, which are based on observation and are always changing as the world is always changing (a radical concept because the world had been considered static and unmoving for centuries), and the truths of religion, which are of another order. In that sphere, thought is action and words are not signifiers of things or states but real and potent forces. This is of course the world of artificial intelligence and vast bases in which I work ― the world in which the word is real, the word is power, energy is mental and physical at once and everything that appears as matter in space is actually immaterial. Perhaps that’s why as I get older, I become more of a mystic. When I was young, sex and psychology obsessed me, fashion and flair; now that I come towards the end of my braided rope, I am fascinated by the holy and the powerful light that shines through history, the powers that enact their dramas through us, the good and the evil, the damage and the repair our wanderings and our choices commit.
Is it fair to tell this tale? It is a tale of kabbalah, of religious magic. Most scholars insist that it has no basis in the life of this exemplary religious thinker and educational reformer, this historian and polemicist. What has he to do with the creation of monsters? But as a woman who spends her working days creating fictions and monsters, how can I feel I am committing calumny against Judah? I believe in the truth of what is perhaps figurative, although Moshe Idel has found recipe after recipe, precise as the instructions for building a yurt or baking French bread, for making golems. I cannot always distinguish between myth and reality, because myth forms reality and we act out of what we think we are; we know on many levels truths that are irrational as well as reasoned or experimental. Our minds help create the world we think we inhabit. I am myself a magician who last fall seduced a machine, so I can project myself back into the Maharal and say that he, too, may have created the being that folk memory records as his. Do you not think, my friend, that you are something beyond the ordinarily human, a miracle?
Thus when the Maharal that winter begins to feel danger growing and a net of intrigue tightening around his people, where shall he turn but to mystical lore? The Prague Jews are penned in their ghetto, and there is nowhere to escape and nowhere to flee. The Jews of Spain who had lived a thousand years in peace and high culture were overnight exiled from the land they thought theirs, torn from their roots and their graves and their synagogues. The Jews of England were expelled to penury and wandering. The Jews of Portugal were ripped from their homes. How can he save the Jews of Prague?
Every year on the Day of Atonement, he recites from the pulpit the poem written by Avigdor Karo mourning the three thousand Jews slaughtered when the Prague ghetto was attacked by a mob armed with swords, maces, pikes and sickles. Afterward the royal chamberlain convicted the Jews of inciting to riot and fined them five tons of silver. If Rudolf is apt to spare them, he has other, more pressing concerns. The Jews are expendable. The rich local burghers hate them. As a visible separate people, they are always in danger. The Counter-Reformation is gathering intensity and momentum. The Church is militant and enraged at the stubbornness of the Jews, so like the stubborn refusal of the Protestants but easier to quash.
One new danger is the blood libel. At Pesach, we open the door at the Seder every year to let Elijah, the great prophet of hope and freedom, enter if he will come to us. I can remember explaining to Riva, I can remember explaining to Shira, and yes, Gadi too, for by then Sara was too ill to make a Seder and both Avram and Gadi came to us, how that custom originated in the terrible years of the blood libel. Then Christians believed that Jews put the blood of Christian children into the Pesach matzoh. It’s a bastardization of the story of Exodus, the death of the firstborn and the Jewish children passed over by the Angel of Death, a confusion with the wine of the Seder altered in their Mass into blood. What have we to do with blood, who are forbidden to consume it? So we began opening the door, to show we have nothing to hide. Will Shira ever come home again for Pesach? Married to that arrogant and broken creature. Now divorced, but loitering in the closed corporate world.
Another increasing danger is the priest Thaddeus, who has come to Prague from Spain particularly to carry out the aims of the Inquisition. He simply cannot believe that Rudolf permits the Jews of Prague to have a publishing house that prints books in Hebrew, to march in processions, to engage however controversially in trades and sciences. He cannot believe that the emperor’s own mathematician, the great astronomer Tycho Brahe, treats the Jew David Gans as a colleague and lets him work in his observatory, the most modern in all Europe, or that Johannes Kepler, Brahe’s brilliant assistant, and some of the other local intellectuals are reading in the kabbalah and discussing it. Here in Prague Jews and
Christians are arguing together over heretical ideas such as the planets revolving around the sun, and they are not being promptly forced to recant or being burned in the public square ― not yet. But Thaddeus has his fierce duty to perform. He is a vessel through which the passion for what he holds as truth roars in torrents. Like Savonarola in Florence, who made a pyre of art he considered sensual and decadent, who burned all the Renaissance paintings he could lay hands on, Thaddeus is a fiery-orator who stirs a crowd with ease. People in groups are the organ he likes to play. Above all, his hatred is sincere. He sees the Jews as a disease creeping through Europe the way two hundred and fifty years earlier Jews had been blamed for the Black Plague. It is an intellectual plague he sees running rampant in Prague. Dangerous thought is a disease that rots souls.
The public debate is held on a Sunday before a large crowd. What Judah has to do is try for a tie in front of a hostile and rabid audience. This is exactly what he achieves, by a fingernail’s grace, counterpunching, attacking, but always breaking off the assault before victory. It is a long dance in the sun of the crowded square, a dance of swords and fire. A dance that becomes ever more technical, so that the crowd begins to dwindle as the Maharal coaxes Thaddeus from the perch of rhetoric into the gnarly labyrinth of philosophy, theory, quotation, arguments about translations. Thaddeus is seduced into quarrels about ever finer details propped by quotations and petty distinctions. By the time he pulls free, the time agreed upon is over. No one has won, and Thaddeus is furious, for too late he recognizes the Maharal’s strategy ― to entice him into technical arguments boring to a crowd that longs for blood, to entice him into academic argument that treats the Maharal as an equal rather than as Satan personified. The crowd came for a tournament and witnessed a seminar.
The Maharal has no time to rejoice in his muted victory. Easter is a dangerous time, and Easter is coming. Mobs often form at Easter and attack. At Easter prominent Jews may be seized and tortured till they confess or die.
Judah prays and he fasts and he aligns himself with the highest spheres according to the disciplines of the kabbalah, through the rungs of all the emanations towards the all that is nothingness, the Ein Sof. Thaddeus was angry and will find his revenge. In Judah the tzaddik ― the righteous ― and the hasid ― the pious ― come together. A mystic and a doer, active, passionate, driven, Judah can never close himself in his meditation and forget the community. He prays and fasts and fasts and prays for an answer to the danger he can smell, can taste.
Then on the seventh day of his fast, the Maharal falls asleep at his desk piled high with Hebrew pages, old and new books and fair-copied manuscripts from fifty scholars. He dreams he is standing in the Jewish cemetery, crammed with its tilted stones like the pages falling open of a fat book. Everywhere people are wailing and hastily digging graves. He sees a hill of pale bodies all flung on each other. He is facing the graceful Pinkas synagogue, and as he stares at its wall, a hand of light traces the word
golem
. Right to left it keeps tracing that word. Then a voice that burns his ears calls his name once, twice. “Judah, you must make a golem of clay to rise and walk the ghetto and save your people. Do not falter. Rise and make a golem.”
Yod, the ability to see visions is one of those human talents that flourishes when rewarded by a society and withers in most of us when punished by society. That is, whether the ability to see the hand of ha-Shem writing on the wall secures you pleasant notice for your religious and prophetic acumen, or whether it gets you locked up in the local nut bin, will determine how many people in a society form the habit of seeing what other people are wont to think is not really there. The Maharal has developed his ability to see visions, for they enable him to meditate, to clear his mind, to grasp what he considers higher truth. But like most Jews in his tradition, oftener he hears voices, and the voices instruct him on his duty.
What is the golem he hears the voice commanding him to make? A being in human form made not by ha-Shem but by another human through esoteric knowledge, particularly by the power of words and letters. The Sefer Yezirah, the mystical Book of Creation, is supposed to contain what you must master to form a golem with the power of the Names of G-d and the power of letters and numbers. Kabbalistic tradition tells us of many sages and saints who created a golem, not for any use but as a mystical rite. They would make and unmake these moving clay men, joining themselves to the power of creation, and, in the chanting and the act, achieve ecstasy. It is one of the crowns of glory a truly holy person might wear. We are also told of occasional sages who made a golem for some private use — running messages, cleaning the house — such as we use robots for, and these golem were both mute and stupid.
What is original is that Judah’s golem isn’t to be invented to prove the rabbi’s mastery of esoteric knowledge. He believes himself commanded to create a golem to fight, to police, to save. Therefore this golem must be formed with intelligence and the power of speech. He is to become a one-man army. From the moment Judah first sees the hand writing ‘golem’ and hears the voice calling to him to rise and create this creature, he asks himself, Am I really going to do this? Once he has framed the possibility, he knows that he must keep the project secret. He harbours no desire to be tortured as a sorcerer, always an open possibility for a polemical sharp-tongued rabbi.
