Aaron the Jew: A Novel

by B. L. Farjeon

He recalled the agony of those hours, the sufferings through which Rachel had passed with so much sweetness and patience, his poverty and helplessness, the dark future before him. Then came the ray of light, Mr. Moss, with the strange commission of the deserted child. He had not courted it, had not invited it; he had had no hand in it. He had regarded it as a message from heaven. What followed? The death of his own babe, the calm and peaceful death, the young soul taken to heaven, his beloved wife in an untroubled sleep by the side of her dead babe. It was a visitation of God. Could he be accused of having had a hand in it? Heaven forbid! On the contrary, who could blame him for believing that it was a Divine direction of the course he was to take? And who was wronged? Surely not the mother who had deserted her babe. Surely not the babe, who had found a happy home. The wrong--and herein was the sting--was to Rachel, whose life had been saved by the deceit. So far, then, was he not justified?

But if, before the committal of a sin, we could see the consequences of the sin--if he had seen the consequences of his, would he not have paused, and said, "It rests with God; let it be as He wills; I will be no party to the deceit"? In that case Rachel's life would have been sacrificed. There was no human doubt of it. Rachel would have died, and the blessings she had shed around her, the good she had been enabled to do, the suffering hearts she had relieved, the light she had brought into despairing homes, would never have been. Against a little evil, so much good. Against a slight error, so much that was sweet and beautiful.

But in these reflections he had taken into account only Rachel and himself--only their two lives. How about Ruth herself?

He had never disguised from himself that there was much in Ruth's character which was not in accordance with Rachel's views or his own, which she did not assimilate with either of their natures. Being one of his family in the eyes of the world, he had brought her up as a Jewess. She was born a Christian. Was this not a crime of which she had been made the victim? He had experienced great difficulties in her education. He wished to correct the defect which exists in ninety-nine English Jewesses out of a hundred--he wished her to pray in the Hebrew tongue, and to understand her prayers. To this end he himself had endeavoured to teach her to read and translate Hebrew. She would not learn. Even now as a woman she understood but a very few words, and this scanty knowledge was mechanical. A parrot might have learned as much. She had an aversion to Jewish society. As a child, when she was necessarily in leading strings, she was taken by Rachel to the synagogue on every Sabbath day, but when she began to have intelligent ideas she rebelled; she would not go, and Rachel walked to the House of God alone. It was a grief to her that Ruth would not follow in her footsteps, and she and Aaron had frequently conversed upon the subject. "It is so with many Jewish women," Aaron said. "It would be wrong to force her; she will find out her error by-and-by." But Ruth never did, and Rachel suffered in silence.

There was another sorrow. Between their son Joseph and Ruth did not exist that love which brother and sister should bear each other. Joseph was ready with demonstrative affection, but Ruth did not respond. Aaron had taken note of this, but he was powerless to remedy it, and the lad, who was as solicitous as his father to spare the dear mother pain, made no trouble of it. Ruth respected and admired her reputed father, and in the feelings she entertained towards him there was an element of fear, because of his strength of character, but she did not love him as a child should. He, knowing what he knew, found excuses for her. "It is in her blood," he said to himself.

All this was hidden from Rachel, to whom Ruth was tender and kind. Who could be otherwise to so sweet a woman? But Rachel did not know of what she was deprived until Esther Moss began to make long visits to their home. "Esther is like a daughter to me," she said, and only Aaron was aware of the depth of meaning these simple words conveyed. In Rachel's association with Esther she had realised what a daughter might have been to her.

But now he had to consider the matter, not from his or Rachel's point of view, but from Ruth's. She was a woman in her springtime, and love had come to her, and she had held out her arms to it. And the man she loved was a Christian.

It was not within his right to take into consideration that the man she loved was a spendthrift and a scapegrace. The question had often intruded itself since she was grown to womanhood, whether he would not be adding sin to sin by encouraging her to marry a Jew. She had answered the question herself. What right had he to gainsay her? He might, as a true and sincere friend, say to her, "This man will not make you happy. He has vices and defects which will bring misery upon your home. You must not marry him." But he had no right to say to her "You must not marry this man because he is a Christian." It would be a detestable argument for one in his position, and in hers, to advance.

Then Mr. Dillworthy might be wrong in his estimate of the young man's character. The only objection Lord Storndale had to the union was that Ruth was a Jewess. But she was not a Jewess, and it was in his power to go to the young man's father and make the disclosure to him. Lord Storndale's natural reply would be, "Let it be clearly understood. You have done this lady a grievous wrong. You are a wealthy man. Repair the wrong by making a suitable settlement upon her. But it must be publicly done, and the injustice of which you have been guilty must be publicly acknowledged." The only answer he could make would be, "It is just. I will do as you dictate."

What would be the effect as regarded himself? Among his co-religionists he was held up as a pillar of the old Jewish faith. His voice had been raised against apostasy; he had taken a decided stand against the more liberal ideas of civilised life which prevailed and were adopted by a large section of his race. Even now he was pledged to deliver a public address against the backsliding of the modern Jew, who was disposed to adapt his life to the altered circumstances of the times. He had written this address, and public attention had been drawn to the coming event. His arguments were to himself convincing, and by them he hoped to stem the tide. He had always been orthodox, and he hoped to prevail against the wave of heterodoxy which was sweeping over modern Judaism. He had stepped forward as a champion. In the light of the domestic revelation which must presently be made, how dare he, himself a transgressor, presume to teach his brethren their religious duty? His sound judgment of things which interested or affected him was due to his common sense, which, he had been heard to say, was a rare quality.