Gimpel the Fool and Other Stories presents a series of life portraits from the distinct culture of the Polish shtetl of the 19th century. These tales from the ghetto imprint themselves indelibly on the mind with the compelling and tasty flavors of Yiddish tradition and the surreal. This collection is provocative and filled with humor, sharp wit, and ideas to consider. Reading it is like listening to one's Jewish grandparents tell their stories, or looking through an old album and finding secret letters.
These fables from the depth of life and human spirit stand strong beside other classics. Filled with mysticism winding its way into the threads of mundane life, these stories are reminiscent of The Twilight Zone; and reading them is much like visiting a Yiddish Our Town.
What's in a Name?: "Gimbel the Fool"
Gimpel, a baker of Frampol, describes himself as a fool in the minds of others. Constantly harassed and assaulted with teasing, he seems very gullible; and people enjoy facilitating his misfortunes as a form of entertainment. Gimpel seems a charitable sort and makes the allowance that anything may be possible in life, so he chooses to believe in the good of these townsfolk.
In fact, he wishes to believe everyone and in this childlike faith, seems more fearful that he may not believe something true than that he will be victimized by a falsehood. In the end, the townspeople are the most foolish, because they do not understand such simple faith. It is interesting that the Yiddish story title is "Gimpel Tam", sounding much like the English "simpleton," and one translation of the title is "Gimpel the Simple." This is all quite humorous.
What's in a Name?: "Gimbel the Fool"
Gimpel, a baker of Frampol, describes himself as a fool in the minds of others. Constantly harassed and assaulted with teasing, he seems very gullible; and people enjoy facilitating his misfortunes as a form of entertainment. Gimpel seems a charitable sort and makes the allowance that anything may be possible in life, so he chooses to believe in the good of these townsfolk.
In fact, he wishes to believe everyone and in this childlike faith, seems more fearful that he may not believe something true than that he will be victimized by a falsehood. In the end, the townspeople are the most foolish, because they do not understand such simple faith. It is interesting that the Yiddish story title is "Gimpel Tam", sounding much like the English "simpleton," and one translation of the title is "Gimpel the Simple." This is all quite humorous.
Other Stories by Singer
"The Diary of One Not Born" captures reader attention with the irony of tragedies that befall the citizens of the shtetl. At a developing demon’s hand, things fall apart, and this creature takes all types of forms--animal and human. This fable reminds us that one never knows in what form the devil will present himself, or through what conduit he will make his assault.
In "Joy," a rabbi loses his faith and denies God after his children all sicken and die. However, he begins to return to Judaism and his duties after he sees a vision of his departed daughter, returned from beyond with a message of hope. Convinced that there is an afterlife for which to prepare, he returns to a life of joyous duty, teaching and advising his Hassidim to the end of his days.
Anger translates into flame in the aptly named "Fire." On his deathbed, a man confesses his guilt over long-term jealously and envy toward his brother. Through an elaborate and passionate scheme, he had intended to burn down his brother’s profitable barn, but when he finally arrived at the site after long planning, the building was already aflame. Because his jealousy and envy were widely known in the town, the people blamed him for the fire. The question emerging at the end of the tale is whether his anger ignited into a supernatural flame that burned the building.
"The Diary of One Not Born" captures reader attention with the irony of tragedies that befall the citizens of the shtetl. At a developing demon’s hand, things fall apart, and this creature takes all types of forms--animal and human. This fable reminds us that one never knows in what form the devil will present himself, or through what conduit he will make his assault.
In "Joy," a rabbi loses his faith and denies God after his children all sicken and die. However, he begins to return to Judaism and his duties after he sees a vision of his departed daughter, returned from beyond with a message of hope. Convinced that there is an afterlife for which to prepare, he returns to a life of joyous duty, teaching and advising his Hassidim to the end of his days.
Anger translates into flame in the aptly named "Fire." On his deathbed, a man confesses his guilt over long-term jealously and envy toward his brother. Through an elaborate and passionate scheme, he had intended to burn down his brother’s profitable barn, but when he finally arrived at the site after long planning, the building was already aflame. Because his jealousy and envy were widely known in the town, the people blamed him for the fire. The question emerging at the end of the tale is whether his anger ignited into a supernatural flame that burned the building.
"The Gentleman from Cracow" is entertaining to the point of laughter. The paupers of Guluth have nothing. They are convinced that they have no hope at all, except in the next life. In the midst of this mass depression, a wealthy gentleman from Cracow comes to town in a carriage and eight horses. The people subsequently become enchanted with riches and caught up in an orgy of dancing and sexual display, while the gentleman reveals his identity as Chief of the Devils. The village crumbles and passes; but a new one rises up, and without a lust for riches. In the new settlement, when any tradesman charges too much, he is advised: "Go to the gentleman from Cracow. He will give you buckets of gold."
Renowned authors such as Saul Bellow, Isaac Rosenfeld, Nancy Gross, and Elaine Gottlieb translated these and other Singer stories from Yiddish into English, a difficult task. While Yiddish is a dying language used by ever-reducing numbers of speakers, these language artists succeeded in bringing the cultural flavor to the English translation. They also capture the idioms and traditions of the Yiddish shtetl society in 19th-century Poland.
Such remarkable living translations have opened Singer's writings to a larger readership for appreciation. When held up beside modern life and literature, they can teach today's readers the truth of life and spirit in another way. In order to learn about modern life, while having a good laugh, shuddering at calamity, and finding ideas for consideration, one could read Gimpel the Fool and Other Stories from long ago.
Renowned authors such as Saul Bellow, Isaac Rosenfeld, Nancy Gross, and Elaine Gottlieb translated these and other Singer stories from Yiddish into English, a difficult task. While Yiddish is a dying language used by ever-reducing numbers of speakers, these language artists succeeded in bringing the cultural flavor to the English translation. They also capture the idioms and traditions of the Yiddish shtetl society in 19th-century Poland.
Such remarkable living translations have opened Singer's writings to a larger readership for appreciation. When held up beside modern life and literature, they can teach today's readers the truth of life and spirit in another way. In order to learn about modern life, while having a good laugh, shuddering at calamity, and finding ideas for consideration, one could read Gimpel the Fool and Other Stories from long ago.
