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The Baal Shem-Toy Ballads of Shimshon Meltzer

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The Baal Shem-Toy Ballads of Shimshon Meltzer THE BAAL SHEM-TOY BALLADS OF SHIMSHON MELTZER by SHLOMO YANIV The literary ballad, as a form of narrative metric composition in which lyric, epic, and dramatic elements are conjoined and whose dominant mood is one of mystery and dread, drew its inspiration from European popular ballads rooted in oral tradition. Most literary ballads are written in a concentrated and highly charged heroic and tragic vein. But there are also those which are patterned on the model of Eastern European popular ballads, and these poems have on the whole a lyrical epic character, in which the horrific motifs ordinarily associated with the genre are mitigated. The European literary ballad made its way into modern Hebrew poetry during its early phase of development, which took place on European soil; and the type of balladic poem most favored among Hebrew poets was the heroico-tragic ballad, whose form was most fully realized in Hebrew in the work of Shaul Tchernichowsky. With the appearance in 1885 of Abba Constantin Shapiro's David melek yifrii.:>e/ f:tay veqayyii.m ("David King of Israel Lives"), the literary ballad modeled on the style of popular ballads was introduced into Hebrew poetry. This type of poem was subsequently taken up by David Frischmann, Jacob Kahan, and David Shimoni, although the form had only marginal significance in the work of these poets (Yaniv, 1986). 1 Among modern Hebrew poets it is Shimshon Meltzer who stands out for having dedicated himself to composing poems in the style of popular balladic verse. These he devoted primarily to Hasidic themes in which the figure and personality of Israel Baal Shem-Tov, the founder of Hasidism, play a prominent part. In what follows I shall undertake to trace the L See David Frischmann's QriJa£ hauoriih (1893) and Handii/)iih (1898); Jacob Kahan's MarJot ums6r6L (1909 1920) and Balliidot (1942-1955); David Shimoni's ballads in Dor led6r (19091920). 167 168 SHLOMO YANIV development of this variety of poetry in Meltzer's work, with particular emphasis on those ballads that center on the person of the Baal Shem. Shimshon Meltzer's choice of confining his scope to Hasidic themes, set out in the manner of popular ballads, did not come about suddenly but emerged by degrees. His earliest acquaintance with balladic form undoubtedly resulted from his exposure during his youth to the Yiddish folk ballads that made the rounds among the Yiddish-speaking public in Eastern Europe. Later, while studying at a Hebrew training college for teachers in Poland, he became familiar with the poetry of Adam Mickiewicz, whose ballads were celebrated throughout the region and cultural ambience in which Meltzer's literary personality and taste were initially formed. However the Hasidic material from which he later derived the thematic content of his poems was a natural legacy which he inherited from his hometown of Tlust, where the Baal Shem-Tov's true nature was first revealed. We can obtain some idea of Meltzer's earliest approach to the art of the ballad from his poem Vecelem "el,ziid ("And a Lone Youth"). In the version in which it first appeared, in the newspaper Diifliir (24 July 1936), the poem bore only the title Balliidiih; and this was indeed the very first ballad that Meltzer had written and published in Palestine. The subject of the poem was taken from a news item about a young Polish Jew who had met his death while attempting to enter Palestine illegally. Another early "occasional" ballad written by Meltzer in response to significant events of the day was published by him in the journal GiizfJ. in 1942. The poem's narrative is set in Nazi Germany and tells the story of a German mother who, after having been informed that her son had died in action at the front, is told by a priest that the British had reported on the radio that her son was in fact a prisoner of war; the priest is then arrested by the Gestapo after the woman reports him for listening to enemy broadcasts. These early efforts are noteworthy if only for the reason that topical poetry was then very much in vogue among Hebrew poets, and for Meltzer this approach represented a dead end from which he subse­ quently withdrew. The second poem, in which the flow of narrative is interrupted by passages of dialogue, resembles in its thematic and formal structure that of Alterman's topical verse, as exemplified in the poems he published every Friday in the weekend Dii'2iir under a by-line in his column "Hatur hasflri." The fact that Meltzer excluded both these poems from the published collection of his complete poetry, prose, and letters (1976a-e) testifies to the extent to which he rejected topicality and the idea of thematic contemporaneity, at least in the matter of his own THE BAAL SHEM-TOY BALLADS 169 poetry. In the 1950s Meltzer published a poem called Balliidiih bal}ii/Om ("Dream Ballad"), which is a meditation in verse on the poet's own past and the succession of generations from father to son, but without any reference to Hasidism. Although this poem was included by him in one of the volumes of his collected works, it appears among the group of poems printed under the general title of Sirfm riSfmfm ve$6nfm ("Early and Miscellaneous Poems," 1976c, pp. 519-523). In 1937 Meltzer wrote the ballad Rfqqud6 Jel rabbi zusii" ("Rabbi Zusha's Dance"), which appeared in print in the same year in Dii'2iir (18 June 1937). This poem contains most of the salient characteristics of the type of Hasidic ballad that Meltzer was to stake out as his special province, and it establishes the groundwork for his subsequent poems in the genre. The Rabbi Zusii" poem was reprinted by Meltzer in the first volume of his complete verse Besib."iih metiirfm ( 1939), together with four other ballads, and may be regarded as the first seed planted by the poet from which the series of poems sprang that were eventually to make up the set entitled, "Or zaruca laccaddiq ("Light Sown for the Righteous," 1976a, pp. 27-141 ). In turning his hand to poems on Hasidic themes and in the style of popular ballads during the decades of the thirties and forties-this, following the appearance of Shlonsky's Abney bohu and Alterman's K6!S:ablm bal}uc-Meltzer had thrown down the gauntlet to his con­ temporaries. His Hasidic ballads were at least in part conceived by him in order to challenge the subject matter and poetic practices of Shlonsky and Alterman. In particular Meltzer took exception to the sort of modernism represented by what he called "urban verse," dedicated to the "smoke rings" of the cafe and to producing "homeland horas." In an interview with Jacob Pat (1959, p. 512), Meltzer observed: "There were about two hundred Hebrew poets at the time, all of them lyricists, all of them singing about the homeland .... This was choral song, and I just couldn't join it." Meltzer's attitude to Shlonsky's poetry was ambivalent, and this is brought out both in his poems and essays. So, for example, among the Sirfm rfsonfm ve$6nim we find poems such as Sl_iiv ("Spring," 1976c, p. Sil) and Yorn suq ("Market Day," ibid., pp. 513-512), which are unmistakably in the Shlonsky manner and even whose language recalls the distinctive idiom of that poet. On the other hand, in an essay written by Meltzer in 1940 called Gaciigucfm ("Yearnings"), and published only a year after the publication of Besi(lcat metiirfm ("With Seven Strings"), he observes with great regret that although when he was eighteen he "drank thirstily" from the poems of Shlonsky, as though they were the 170 SHLOMO YANJV "sweet water of life," he found he was no longer able to follow in their path (1976d, pp. 99-101). Poignant testimony to the difficulties that Meltzer was experiencing in determining his relation to the modernism that was then in the ascendant is furnished by his poem MeJfr hakklfzmiir naCf1siih qomlsiir ("Meir the Klezmer Is Made Commissar"). The ambiguity of Meltzer's situation is pointedly conveyed in the irony of the closing stanzas of the poem in the version in which it was originally brought out (Meltzer, 1940). Thus he writes: CW17? i11'W7 ·1~0 1;i? "1'l71" '3:1'N 'l11ir.> '3l'MW t • 'l" •••• •• '. :-..· ...... ••• - C'~~itl CiJ 'l}~ MVlT '421 ,tl"lpl7~lj - ? 1'W7 ,i1'0Mi97 Miltll :li1Ti1 • I ,. i ••• : H ·.·-; My comrades-in-verse therefore bruit it about That I am not modern, not "young," The Besht, Rabbi Zusha-they say--- ls this, then, a subject for poesy, for verse? i•i:t;:i:;:i iiN7? •.1:u;i~w il~ J:?. ;~ ! '1i:!I~ n•7~1~ 1J;l~r.>l 'l'JK1i?7 "1'l7'.lf"ll 1'WM Cl79i1 : 'J:l1DM , .,~~, ·,,Mv;,;,, ,r,~~D iJJ7~ri • ' t •• • T "I' --- So, how overjoyed I was when I saw looming Before me your figure, Margalit, my hero! I said: Now let me sing like a "youth" Now have I found a "theme" for my song! And further on, the irony undiminished, Meltzer pronounces a pro­ visional valediction to modernism: tl0'J11'iD i1'i1M1 1'l7'.lfM1lJ 1l71 ... ,~~9:1 ,,,;1 ., r,,,;,,~- vci7lti • ! • - • • ' • T ! - f T So till I'm rejuvenated and am modern Farewell, Margalit, my wonderful hero ... Shortly thereafter Meltzer appears to have decided to make a final and irrevocable break-in token of which he published a new version of Me"fr hakkl'izmiir (Diil]iir, 3 l May I 940), from which he expunged all reference to modernism.
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