Bob Schwartz

Tag: Isaac Bashevis Singer

The Fools of Chelm on April 2

It is the day after April Fools’ Day. Maybe that means that today we can return to our normal level of wisdom. Or maybe we should conclude that every day, more or less, is a fools day.

I have written before about the legendary Fools of Chelm (here and here) also known as the Wise Men of Chelm, because that is how they saw themselves.

There are many stories and many versions. No one has done it better than Isaac Bashevis Singer. The Fools of Chelm & the Stupid Carp can be found in his Stories for Children.

The story deserves to be read whole, as does all of Singer. My attempts to excerpt it failed. So here is the entire story, demonstrating just how “wise” the sages of Chelm really were. And us too. Here on April Fools’ Day, Part 2.


In Chelm, a city of fools, every housewife bought fish for the Sabbath. The rich bought large fish, the poor small ones. They were bought on Thursday, cut up, chopped, and made into gefilte fish on Friday, and eaten on the Sabbath.

One Thursday morning the door opened at the house of the community leader of Chelm, Gronam Ox, and Zeinvel Ninny entered, carrying a trough full of water. Inside was a large, live carp.

“What is this?” Gronam asked.

“A gift to you from the wise men of Chelm,” Zeinvel said. “This is the largest carp ever caught in the Lake of Chelm, and we all decided to give it to you as a token of appreciation for your great wisdom.”

“Thank you very much,” Gronam Ox replied. “My wife, Yente Pesha, will be delighted. She and I both love carp. I read in a book that eating the brain of a carp increases wisdom, and even though we in Chelm are immensely clever, a little improvement never hurts. But let me have a close look at him. I was told that a carp’s tail shows the size of his brain.”

Gronam Ox was known to be nearsighted, and when he bent down to the trough to better observe the carp’s tail, the carp did something that proved he was not as wise as Gronam thought. He lifted his tail and smacked Gronam across the face.

Gronam Ox was flabbergasted. “Something like this never happened to me before,” he exclaimed. “I cannot believe this carp was caught in the Chelm lake. A Chelm carp would know better.”

“He’s the meanest fish I ever saw in my life,” agreed Zeinvel Ninny.

Even though Chelm is a big city, news traveled quickly there. In no time at all the other wise men of Chelm arrived at the house of their leader, Gronam Ox. Treitel Fool came, and Sender Donkey, Shmendrick Numskull, and Dopey Lekisch. Gronam Ox was saying, “I’m not going to eat this fish on the Sabbath. This carp is a fool, and malicious to boot. If I eat him, I could become foolish instead of cleverer.”

“Then what shall I do with him?” asked Zeinvel Ninny.

Gronam Ox put a finger to his head as a sign that he was thinking hard. After a while he cried out, “No man or animal in Chelm should slap Gronam Ox. This fish should be punished.”

“What kind of punishment shall we give him?” asked Treitel Fool. “All fish are killed anyhow, and one cannot kill a fish twice.”

“He shouldn’t be killed like other fish,” Sender Donkey said. “He should die in a different way to show that no one can smack our beloved sage, Gronam Ox, and get away with it.”

“What kind of death?” wondered Shmendrick Numskull. “Shall we perhaps just imprison him?”

“There is no prison in Chelm for fish,” said Zeinvel Ninny. “And to build such a prison would take too long.”

“Maybe he should be hanged,” suggested Dopey Lekisch.

“How do you hang a carp?” Sender Donkey wanted to know. “A creature can be hanged only by its neck, but since a carp has no neck, how will you hang him?”

“My advice is that he should be thrown to the dogs alive,” said Treitel Fool.

“It’s no good,” Gronam Ox answered. “Our Chelm dogs are both smart and modest, but if they eat this carp, they may become as stupid and mean as he is.”

“So what should we do?” all the wise men asked.

“This case needs lengthy consideration,” Gronam Ox decided. “Let’s leave the carp in the trough and ponder the matter as long as is necessary. Being the wisest man in Chelm, I cannot afford to pass a sentence that will not be admired by all the Chelmites.”

“If the carp stays in the trough a long time, he may die,” Zeinvel Ninny, a former fish dealer, explained. “To keep him alive we must put him into a large tub, and the water has to be changed often. He must also be fed properly.”

“You are right, Zeinvel,” Gronam Ox told him. “Go and find the largest tub in Chelm and see to it that the carp is kept alive and healthy until the day of judgment. When I reach a decision, you will hear about it.”

Of course Gronam’s words were the law in Chelm. The five wise men went and found a large tub, filled it with fresh water, and put the criminal carp in it, together with some crumbs of bread, challah, and other tidbits a carp might like to eat. Shlemiel, Gronam’s bodyguard, was stationed at the tub to make sure that no greedy Chelmite wife would use the imprisoned carp for gefilte fish.

It just so happened that Gronam Ox had many other decisions to make and he kept postponing the sentence. The carp seemed not to be impatient. He ate, swam in the tub, became even fatter than he had been, not realizing that a severe sentence hung over his head. Shlemiel changed the water frequently, because he was told that if the carp died, this would be an act of contempt for Gronam Ox and for the Chelm Court of Justice. Yukel the water carrier made a few extra pennies every day by bringing water for the carp. Some of the Chelmites who were in opposition to Gronam Ox spread the gossip that Gronam just couldn’t find the right type of punishment for the carp and that he was waiting for the carp to die a natural death. But, as always, a great disappointment awaited them. One morning about half a year later, the sentence became known, and when it was known, Chelm was stunned. The carp had to be drowned.

Gronam Ox had thought up many clever sentences before, but never one as brilliant as this one. Even his enemies were amazed at this shrewd verdict. Drowning is just the kind of death suited to a spiteful carp with a large tail and a small brain.

That day the entire Chelm community gathered at the lake to see the sentence executed. The carp, which had become almost twice as big as he had been before, was brought to the lake in the wagon that carried the worst criminals to their death. The drummers drummed. Trumpets blared. The Chelmite executioner raised the heavy carp and threw it into the lake with a mighty splash.

A great cry rose from the Chelmites: “Down with the treacherous carp! Long live Gronam Ox! Hurrah!”

Gronam was lifted by his admirers and carried home with songs of praise. Some Chelmite girls showered him with flowers. Even Yente Pesha, his wife, who was often critical of Gronam and dared to call him fool, seemed impressed by Gronam’s high intelligence.

In Chelm, as everywhere else, there were envious people who found fault with everyone, and they began to say that there was no proof whatsoever that the carp really drowned. Why should a carp drown in lake water? they asked. While hundreds of innocent fish were killed every Friday, they said, that stupid carp lived in comfort for months on the taxpayers’ money and then was returned sound and healthy to the lake, where he is laughing at Chelm justice.

But only a few listened to these malicious words. They pointed out that months passed and the carp was never caught again, a sure sign that he was dead. It is true that the carp just might have decided to be careful and to avoid the fisherman’s net. But how can a foolish carp who slaps Gronam Ox have such wisdom?

Just the same, to be on the safe side, the wise men of Chelm published a decree that if the nasty carp had refused to be drowned and was caught again, a special jail should be built for him, a pool where he would be kept prisoner for the rest of his life.

The decree was printed in capital letters in the official gazette of Chelm and signed by Gronam Ox and his five sages—Treitel Fool, Sender Donkey, Shmendrick Numskull, Zeinvel Ninny, and Dopey Lekisch.

Translated by the author and Ruth Schachner Finkel

© 2021 by The Isaac Bashevis Singer Literary Trust


How is the Year of Poetry going so far?

I forgot that 2023 is the Year of Poetry. I should remember, because it was me who declared it back in December. You probably didn’t notice.

Poetry seems very distant from the events and concerns of the past weeks, and from the weeks and months to come. But it shouldn’t, not for me, not for anyone.

Here are a couple of celebrated writers talking about the role of poets. Now if you’ll excuse me, I’m going to read some poems instead of news reports.


What is [the poet’s] function? Certainly it is not to lead people out of the confusion in which they find themselves. Nor is it, I think, to comfort them while they follow their readers to and fro. I think that his function is to make his imagination theirs and that he fulfills himself only as he sees his imagination become the light in the minds of others. His role, in short, is to help people to live their lives.
Wallace Stevens, The Noble Rider and the Sound of Words (1941)


The pessimism of the creative person is not decadence but a mighty passion for the redemption of man. While the poet entertains he continues to search for eternal truths, for the essence of being. In his own fashion he tries to solve the riddle of time and change, to find an answer to suffering, to reveal love in the very abyss of cruelty and injustice. Strange as these words may sound I often play with the idea that when all the social theories collapse and wars and revolutions leave humanity in utter gloom, the poet—whom Plato banned from his Republic—may rise up to save us all.
Isaac Bashevis Singer, Nobel Prize Lecture (1978)


A Hanukkah Gift from Isaac Bashevis Singer

The pessimism of the creative person is not decadence but a mighty passion for the redemption of man. While the poet entertains he continues to search for eternal truths, for the essence of being. In his own fashion he tries to solve the riddle of time and change, to find an answer to suffering, to reveal love in the very abyss of cruelty and injustice. Strange as these words may sound I often play with the idea that when all the social theories collapse and wars and revolutions leave humanity in utter gloom, the poet—whom Plato banned from his Republic—may rise up to save us all.
Isaac Bashevis Singer, Nobel Prize Lecture (1978)

Among his many incomparable stories, Isaac Bashevis Singer left a number that take place at Hanukkah. I had planned to excerpt one of those as a Hanukkah gift—his gift to us.

But then I came across the lecture he gave when he received the Nobel Prize in Literature in 1978. I’ve included an excerpt below. It is a bit long, but with eight days of Hanukkah, you could just read one paragraph each night.

If you are someone who writes, as a profession or a passion, you naturally wonder whether you are wasting your time, or worse, wasting the time of your readers. Singer suggests maybe not.

Happy Hanukkah!


The Nobel Prize in Literature 1978
Isaac Bashevis Singer – Nobel Lecture
8 December 1978

The storyteller and poet of our time, as in any other time, must be an entertainer of the spirit in the full sense of the word, not just a preacher of social or political ideals. There is no paradise for bored readers and no excuse for tedious literature that does not intrigue the reader, uplift him, give him the joy and the escape that true art always grants. Nevertheless, it is also true that the serious writer of our time must be deeply concerned about the problems of his generation. He cannot but see that the power of religion, especially belief in revelation, is weaker today than it was in any other epoch in human history. More and more children grow up without faith in God, without belief in reward and punishment, in the immortality of the soul and even in the validity of ethics. The genuine writer cannot ignore the fact that the family is losing its spiritual foundation. All the dismal prophecies of Oswald Spengler have become realities since the Second World War. No technological achievements can mitigate the disappointment of modern man, his loneliness, his feeling of inferiority, and his fear of war, revolution and terror. Not only has our generation lost faith in Providence but also in man himself, in his institutions and often in those who are nearest to him.

In their despair a number of those who no longer have confidence in the leadership of our society look up to the writer, the master of words. They hope against hope that the man of talent and sensitivity can perhaps rescue civilization. Maybe there is a spark of the prophet in the artist after all.

As the son of a people who received the worst blows that human madness can inflict, I must brood about the forthcoming dangers. I have many times resigned myself to never finding a true way out. But a new hope always emerges telling me that it is not yet too late for all of us to take stock and make a decision. I was brought up to believe in free will. Although I came to doubt all revelation, I can never accept the idea that the Universe is a physical or chemical accident, a result of blind evolution. Even though I learned to recognize the lies, the clichés and the idolatries of the human mind, I still cling to some truths which I think all of us might accept some day. There must be a way for man to attain all possible pleasures, all the powers and knowledge that nature can grant him, and still serve God – a God who speaks in deeds, not in words, and whose vocabulary is the Cosmos.

I am not ashamed to admit that I belong to those who fantasize that literature is capable of bringing new horizons and new perspectives – philosophical, religious, aesthetical and even social. In the history of old Jewish literature there was never any basic difference between the poet and the prophet. Our ancient poetry often became law and a way of life.

Some of my cronies in the cafeteria near the Jewish Daily Forward in New York call me a pessimist and a decadent, but there is always a background of faith behind resignation. I found comfort in such pessimists and decadents as Baudelaire, Verlaine, Edgar Allan Poe, and Strindberg. My interest in psychic research made me find solace in such mystics as your Swedenborg and in our own Rabbi Nachman Bratzlaver, as well as in a great poet of my time, my friend Aaron Zeitlin who died a few years ago and left a literary inheritance of high quality, most of it in Yiddish.

The pessimism of the creative person is not decadence but a mighty passion for the redemption of man. While the poet entertains he continues to search for eternal truths, for the essence of being. In his own fashion he tries to solve the riddle of time and change, to find an answer to suffering, to reveal love in the very abyss of cruelty and injustice. Strange as these words may sound I often play with the idea that when all the social theories collapse and wars and revolutions leave humanity in utter gloom, the poet – whom Plato banned from his Republic – may rise up to save us all.

The high honor bestowed upon me by the Swedish Academy is also a recognition of the Yiddish language – a language of exile, without a land, without frontiers, not supported by any government, a language which possesses no words for weapons, ammunition, military exercises, war tactics; a language that was despised by both gentiles and emancipated Jews. The truth is that what the great religions preached, the Yiddish-speaking people of the ghettos practiced day in and day out. They were the people of The Book in the truest sense of the word. They knew of no greater joy than the study of man and human relations, which they called Torah, Talmud, Mussar, Cabala. The ghetto was not only a place of refuge for a persecuted minority but a great experiment in peace, in self-discipline and in humanism. As such it still exists and refuses to give up in spite of all the brutality that surrounds it. I was brought up among those people. My father’s home on Krochmalna Street in Warsaw was a study house, a court of justice, a house of prayer, of storytelling, as well as a place for weddings and Chassidic banquets. As a child I had heard from my older brother and master, I. J. Singer, who later wrote The Brothers Ashkenazi, all the arguments that the rationalists from Spinoza to Max Nordau brought out against religion. I have heard from my father and mother all the answers that faith in God could offer to those who doubt and search for the truth. In our home and in many other homes the eternal questions were more actual than the latest news in the Yiddish newspaper. In spite of all the disenchantments and all my skepticism I believe that the nations can learn much from those Jews, their way of thinking, their way of bringing up children, their finding happiness where others see nothing but misery and humiliation. To me the Yiddish language and the conduct of those who spoke it are identical. One can find in the Yiddish tongue and in the Yiddish spirit expressions of pious joy, lust for life, longing for the Messiah, patience and deep appreciation of human individuality. There is a quiet humor in Yiddish and a gratitude for every day of life, every crumb of success, each encounter of love. The Yiddish mentality is not haughty. It does not take victory for granted. It does not demand and command but it muddles through, sneaks by, smuggles itself amidst the powers of destruction, knowing somewhere that God’s plan for Creation is still at the very beginning.

There are some who call Yiddish a dead language, but so was Hebrew called for two thousand years. It has been revived in our time in a most remarkable, almost miraculous way. Aramaic was certainly a dead language for centuries but then it brought to light the Zohar, a work of mysticism of sublime value. It is a fact that the classics of Yiddish literature are also the classics of the modern Hebrew literature. Yiddish has not yet said its last word. It contains treasures that have not been revealed to the eyes of the world. It was the tongue of martyrs and saints, of dreamers and Cabalists – rich in humor and in memories that mankind may never forget. In a figurative way, Yiddish is the wise and humble language of us all, the idiom of frightened and hopeful Humanity.

https://www.nobelprize.org/mediaplayer/index.php?id=1517