Ajs Review, 1988: Nos 1 and 2 by Robert Chazan

By Robert Chazan

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In contrast, the tale of the frenetic tailor rushing to and from the neighboring town in search of the she-goat his wife sends him out to buy is a self-consuming artifact. It stands alone because fantasy goes berserk here. The myth remains unchecked and unmediated. It is as if, in this one-time experiment in stylized folk narrative, Sholem Aleichem let fantasy loose and watched it 29. , 1979), p. 100. For more on the Gogol connection, see I. J. Trunk, Sholem-Aleykhem: zayn vezn un zayne verk (Warsaw, 1937), pp.

For if Peretz didn't believe in the miracle himself, he had to keep inventing narrators who did. In his celebrated hasidic monologues, the miracle existed only in the eyes of the beholder. To narrate the romances and folktales, Peretz created a slightly bookish, slightly playful voice, modulating between them as the occasion required. Finally, by an elaborate use of supernatural props, Peretz preserved the distinction between illusion and reality. '2 11. Mesires-nefesh, in Ale verkfun Y. L. Perets, 11 vols.

Henceforth, many voices try to interpret the role of the goat-as goblin, as gilgul, as the kid of the Khad Gadya-but none dares verbalize its true 37. Eisenzweig, "Le Chtettl," p. 149. SHOLEM ALEICHEM 41 mythic function: Having failed to reconcile the polarities of life, the goat should serve as biblical scapegoat and be cast into the wilderness, thus expiating the failings of a very flawed society. Instead, in the story's ultimate transformation, Shimen-Elye himself becomes the sacrificial victim, while the goat runs wild and disappears.

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