As dark forces close in on their village, Liba and Laya discover a family secret passed down through generations. Faced with a magical heritage they never knew existed, the sisters realize the old fairy tales are true… and could save them all.
1
Liba
If you want to know the history of a town, read the gravestones in its cemetery. That’s what my Tati always says. Instead of praying in the synagogue like all the other men of our town, my father goes to the cemetery to pray. I like to go there with him every morning.
The oldest gravestone in our cemetery dates back to 1666. It’s the grave I like to visit most. The names on the stone have long since been eroded by time. It is said in our shtetl that it marks the final resting place of a bride and a groom who died together on their wedding day. We don’t know anything else about them, but we know that they were buried, arms embracing, in one grave. I like to put a stone on their grave when I go there, to make sure their souls stay down where they belong, and when I do, I say a prayer that I too will someday find a love like that.
That grave is the reason we know that there were Jews in Dubossary as far back as 1666. Mami always said that this town was founded in love and that’s why my parents chose to live here. I think it means something else—that our town was founded in tragedy. The death of those young lovers has been a pall hanging over Dubossary since its inception. Death lives here. Death will always live here.
2
Laya
I see Liba going
to the cemetery with Tati.
I don’t know
what she sees
in all those cold stones.
But I watch,
and wonder,
why he never takes me.
When we were little,
Liba and I went to
the Talmud Torah.
For Liba, the black letters
were like something
only she could decipher.
I never understood
what she searched for,
in those black
scratches of ink.
I would watch
the window,
study the forest
and the sky.
When we walked home,
Liba would watch the boys
come out of the cheder
down the road.
I know that when she looked
at Dovid, Lazer and Nachman,
she wondered
what was taught
behind the walls
the girls were not
allowed to enter.
After her Bat Mitzvah,
Tati taught her Torah.
He tried to teach me too,
when my turn came,
but all I felt was
distraction,
disinterest.
Chanoch l’naar al pi darko,
Tati would say,
teach every child
in his own way,
and sigh,
and get up
and open the door.
Gey, gezinte heit—
I accept that you’re different, go.
And while I was grateful,
I always wondered
why he gave up
without a fight.
3
Liba
As I follow the large steps my father’s boots make in the snow, I revel in the solitude. This is why I cherish our morning walks. They give me time to talk to Tati, but also time to think. “In silence you can hear God,” Tati says to me as we walk. But I don’t hear God in the silence—I hear myself. I come here to get away from the noises of the town and the chatter of the townsfolk. It’s where I can be fully me.
“What does God sound like?” I ask him. When I walk with Tati, I feel like I’m supposed to think about important things, like prayer and faith.
“Sometimes the voice of God is referred to as a bat kol,” he says.
I translate the Hebrew out loud: “The daughter of a voice? That doesn’t make any sense.”
He chuckles. “Some say that bat kol means an echo, but others say it means a hum or a reverberation, something you sense in the air that’s caused by the motion of the universe—part of the human voice, but also part of every other sound in the world, even the sounds that our ears can’t hear. It means that sometimes even the smallest voice can have a big opinion.” He grins, and I know that he means me, his daughter; that my opinion matters. I wish it were true. Not everybody in our town sees things the way my father does. Most women and girls do not study Torah; they don’t learn or ask questions like I do. For the most part, our voices don’t matter. I know I’m lucky that Tati is my father.
Although I love Tati’s stories and his answers, I wonder why a small voice is a daughter’s voice. Sometimes I wish my voice could be loud—like a roar. But that is not a modest way to think. The older I get, the more immodest my thoughts become.
I feel my cheeks flush as my mind wanders to all the things I shouldn’t be thinking about—what it would feel like to hold the hand of a man, what it might feel like to kiss someone, what it’s like when you finally find the man you’re meant to marry and you get to be alone together, in bed… I swallow and shake my head to clear my thoughts.
If I shared the fact that this is all I think about lately, Mami and Tati would say it means it’s time for me to get married. But I’m not sure I want to get married yet. I want to marry for love, not convenience. These thoughts feel like sacrilege. I know that I will marry a man my father chooses. That’s the way it’s done in our town and among Tati’s people. Mami and Tati married for love, and it has not been an easy path for them.
I take a deep breath and shake my head from all my thoughts. This morning, everything looks clean from the snow that fell last night and I imagine the icy frost coating the insides of my lungs and mind, making my thoughts white and pure. I love being outside in our forest more than anything at times like these, because the white feels like it hides all our flaws.
Perhaps that’s why I often see Tati in the dark forest that surrounds our home praying to God or—as he would say—the Ribbono Shel Oylam, the Master of the Universe, by himself, eyes shut, arms outstretched to the sky. Maybe he comes out here to feel new again too.
Tati comes from the town of Kupel, a few days’ walk from here. He came here and joined a small group of Chassidim in the town—the followers of the late Reb Mendele, who was a disciple of the great and holy Ba’al Shem Tov. There is a small shtiebl where the men pray, in what used to be the home of Urka the Coachman. It is said that the Ba’al Shem Tov himself used to sit under the tree in Urka’s courtyard. The Chassidim here accepted my father with open arms, but nobody accepted my mother.
Sometimes I wonder if Reb Mendele and the Ba’al Shem Tov (zichrono livracha) were still with us, would the community treat Mami differently? Would they see how hard she tries to be a good Jew, and how wrong the other Jews in town are for not treating her with love and respect. It makes me angry how quickly rumors spread, that Mami’s kitchen isn’t kosher (it is!) just because she doesn’t cover her hair like the other married Jewish women in our town.
That’s why Tati built our home, sturdy and warm like he is, outside our town in the forest. It’s what Mami wanted: not to be under constant scrutiny, and to have plenty of room to plant fruit trees and make honey and keep chickens and goats. We have a small barn with a cow and a goat, and a bee glade out back and an orchard that leads all the way down to the river. Tati works in town as a builder and a laborer in the fields. But he is also a scholar, worthy of the title Rebbe, though none of the men in town call him that.