Friday, May 30, 2025

Bamidbar: Replacement

Last weeks parsha concluded Vayikra (Leviticus). The last section of the parsha, hence the book, contains the prohibition of substitution. 

לֹ֣א יַחֲלִיפֶ֗נּוּ וְלֹֽא־יָמִ֥יר אֹת֛וֹ ט֥וֹב בְּרָ֖ע אוֹ־רַ֣ע בְּט֑וֹב וְאִם־הָמֵ֨ר יָמִ֤יר בְּהֵמָה֙ בִּבְהֵמָ֔ה וְהָֽיָה־ה֥וּא וּתְמוּרָת֖וֹ יִֽהְיֶה־קֹּֽדֶשׁ׃ 

One may not exchange or substitute another for it, either good for bad, or bad for good; if one does substitute one animal for another, the thing vowed and its substitute shall both be holy.

Howsoever an animal is sanctified, it can not shed that status. Whether the sanctified (kodesh) status was acquired through a conscious designation; or through chance ( like the 10th animal to pass under the staff is designated for the tithe, or the fristborn) the kodesh status is irrevocable. 

Yigdal (Exalted)  is a song , written in Rome in the 1300's, based upon Maimonides 13 principles of faith. It contains the line: 

לֹא יַחֲלִיף הָ ל וְלֹא יָמִיר דָּתוֹ, לְעוֹלָמִים לְזוּלָתוֹ: 

The Almighty will not exchange nor alter His Law. Never will He offer any alternative.

The use of yachalif ( exchange) and yamir  (substitution) clearly hearkens back to the quoted phrase on Vayikra. The phrasing implies that the same rule: No Substitutions applies to the Almighty.

Certainly, in 14th century Rome, this line was a rejection of Christianity ( and Islam), systems that claim attachment to the story of the Israelites. They claim that the old law is superseded.  They claim a far greater number of followers than does Judaism. I find this courageous statement in Yigdal inspirational. 

In our parsha we have (what appears to be) the Great Substitution. The Levites will replace the sanctified Firstborn. 

קַ֣ח אֶת־הַלְוִיִּ֗ם תַּ֤חַת כׇּל־בְּכוֹר֙ בִּבְנֵ֣י יִשְׂרָאֵ֔ל וְאֶת־בֶּהֱמַ֥ת הַלְוִיִּ֖ם תַּ֣חַת בְּהֶמְתָּ֑ם וְהָיוּ־לִ֥י הַלְוִיִּ֖ם אֲנִ֥י יְ

Take the Levites in place of all the male first-born among the Israelite people, and the cattle of the Levites in place of their cattle; and the Levites shall be Mine

True, the phrasing is different, but does this not amount to the same thing: substituting a Levite ( not yet designated kodesh ( holy)) for a firstborn: holy by virtue of birth order and their rescue from the plague in Egypt? 

Rashi comments om 3:21

לְפִי שֶׁהָיְתָה הָעֲבוֹדָה בַּבְּכוֹרוֹת, וּכְשֶׁחָטְאוּ בָעֵגֶל נִפְסְלוּ, וְהַלְוִיִּם שֶׁלֹּא עָבְדוּ עֲ"זָ נִבְחֲרוּ תַחְתֵּיהֶם 

 For originally the service (the priestly functions) was performed by the firstborn, but when they (the Israelites and among them their firstborn too) sinned by worshipping the golden calf they became disqualified, and the Levites who had not worshipped the idol were chosen in their stead 

The Levites were substituted for the firstborn who had already disqualified themselves. The Levites did not replace an occupied niche, they were filling a gap. This explanation has a small problem. The original exchange prohibition  said

 ט֥וֹב בְּרָ֖ע אוֹ־רַ֣ע בְּט֑וֹב

either good for bad, or bad for good;

I think that there is a level of bad that is disqualifying. The idol worship at Sinai was disqualifying. The Levites filled the gap. 

The idea that there is are disqualifying acts  removes some of the comfort of  Yigdal. Rejection of the people is possible. We can see the curses of Bechukothei opening before us.  But even that ends with the reassurance that the punishment will not last forever

We are left with the system established in the parsha. The Levites replace the firstborn as the Temple workers. I do not expect any changes. 





Friday, May 23, 2025

 Behar-Bechukothai: Time


The midrash quoted  by Rashi on the first verse of this week's reading  has become the cliche that expresses irrelevant juxtaposition. 

. מָה עִנְיַן שְׁמִטָּה אֵצֶל הַר סִינַי —  Mah inyan shmitah aytzel har Sinai

What has the matter of the Sabbatical year to do with Mount Sinai 

This could be translated as " What does that have to do with the price of tea in China?", the roughly equivalent American idiom. 

Rashi's answers this question: 

to teach regarding every Divine command (lit., Divine utterance) that was spoken to Moses that in every case they, their general rules and minute details originated at Sinai and that they were only repeated again in “the fields of Moab”.

Mentioning  Mount Sinai as the place of origin validates the law and its details. Taxes, rules regarding property use and real estate transfers can be written and/or twisted for  profit; they become a means to acquire wealth without labor or production. As the song, John Wesley Harding, goes: 

Some will rob you with a six gun,  Some with a fountain pen.

Robin Hood rescues the common folk from the impoverishing  conspiracy of the clever and the state. The Law, imposed by the Powerful upon the defenseless, is controlled by its enforcers. Welcome to the USA ( or the Soviet Union, or Sweden, etc.) Thus, Rashi addresses the problem of validating land laws that can lead to economic ruin, and are, therefore, subject to scrutiny and mistrust. The mistrust multiplies over time, as situations change.  

Rashi also alludes to the fields of Moab. This is the place where covenant between Gd and Israel is reviewed, just before the entry into the Promised Land, where  all these laws will soon apply.  The regulations stated in this week's readings will not apply for 40 years. They are agricultural rules given to nomads. 

In the context of the story, the population at Sinai did not know that they would wander in the desert for 40 years. The 40 year odyssey was decreed based upon subsequent events. The tribes at Sinai believed they would be entering the Promised Land in days or weeks. But when we read this chapter, we know what will happen; Rashi reminds us. By the time the Israelites actually stand on the Plains of Moab, these rules, that appear dangerously deranged ( as evidenced by the reassurances that surround them:

וְכִ֣י תֹאמְר֔וּ מַה־נֹּאכַ֖ל בַּשָּׁנָ֣ה הַשְּׁבִיעִ֑ת הֵ֚ן לֹ֣א נִזְרָ֔ע וְלֹ֥א נֶאֱסֹ֖ף אֶת־תְּבוּאָתֵֽנוּ׃ 

And should you ask, “What are we to eat in the seventh year, if we may neither sow nor gather in our crops?”), 


These rule are stale ( hence questionable) memories. Another meaning  of 

מָה עִנְיַן שְׁמִטָּה אֵצֶל הַר סִינַי —  Mah inyan shmitah aytzel har Sinai

What has the matter of the Sabbatical year to do with Mount Sinai. 

These laws are being given outside of their time. 

The Zionist resettlement  of the land makes this question more acute. These rules are ancient: pre-fertilizers, pre- market, pre-Feudal. Their age raises questions of applicability.  Kohanim ( the priestly class) cannot be identified reliably; the ancestral provenance of the land is long lost. Yet, there are attempts to apply these laws with various clever interpretations and workarounds. 

In modern times, the answer to : Mah inyan shmitah aytzel har Sinai  evolves into defining the relationship between those that have land, grain, food, money - and those who do not. The laws obligates those with wealth to provide for the downtrodden. The law obligates respect and care for the land. 

In a sense, if there is no mores shmitah, no more Sabbatical year, there is no more Sinai, no more belief in the Divinty of the Law. For a people exiled for millennia, binding agricultural law to Sinai, and the communication from Gd that it represents, is strange and tenuous. It my lifetime, it has had interesting consequences. 

Friday, May 16, 2025

Emor: Down to Earth 

Most of  Vayikra, Leviticus, Torath Kohanim, the third (mid) book of the Torah, deals with the temple service and the sanctity that it demands.  The rituals were a way to communicate, in a language that humans would never understand, with the invisible Gd ( whom they would never understand). The temple was the place where the earth met the Other. Making the temple a guest house for Gd  required that it be "clean" in a sense that is invisible to humans; it had to be free of Tumah, "ritual impurity". Tumah is a kind of filth that is imperceptible to  humans, but is malodorous and grotesque to the guest we are inviting. To the blind people, who lack a sense of smell, the preparations translate into an abstract set of rules. 

Emor starts by confronting the funeral. The death of  parents and other close relatives is inevitable  on earth. The meaning of such events from Heaven's perspective are  unknown. Contact with the dead is clearly a tumah; it contaminates, it is ugly and smelly and loud in the Heavenly sensorium. The Kohanim, the Temple priests who performed the rite, could not be tainted by this stuff.  Emor begins with compromise. There are some relatives that are so close that the earthly customs can override the obligation to purity that is placed upon the Kohanim.  It is a reminder that the Temple is not only a place where where Heaven meets earth; it is also where Earth meets Heaven. 

The set of ideas that give rise to the Temple and its service stem from Abraham. The idea that the world has a creator begins with Adam and Eve. A single creator, to whom humans can somehow relate, is an idea that Abraham spreads. A Gd that intervenes ( sometimes) in human events  on a mass scale is revealed in the Exodus from Egypt.

 At Mt Sinai, that Gd announces Gd's singularity and unity. Then the temple is built, in full recognition of the total lack of comprehension surrounding it. Immediately after the inauguration of the Temple, Nadav and Avihu, Aaron's first two sons, die because of an erroneously performed service. This is the ultimate demonstration of human ignorance in the face of the Holy. This is the middle of the Torah.

In the ancient world, understanding the world  meant knowing the songs that told of creation and "why" things were  the way they are. The most brilliant of the Ancients combined observations and rules and generated new, untested ideas. The idea of unity, that the principles that  govern the precisely moving and predictable stars also govern motion on earth, gave rise to our science, the new monotheism. As the tools derived from these advances improved, we came to quantum mechanics, which dispelled the idea that we humans can understand the world. Now we build temples to that mystery: colliders, nuclear power power plants, fusion devices. 

The end of the parsha, the story of the half breed blasphemer, mashed with the Code of Hamurabi (an eye for an eye), can be seen as another example of the difficulty with understanding the world. The youth(?) with the Egyptian father infuses the story with possibility of cultural clash. The Egyptians had the code of Hamurabi; so did the Hebrews; but the interpretations were  different. With a  literal interpretation these are cruel, sadistic laws. The  jarring repetition of the Code in this story is an opportunity to learn the Jewish interpretation: Compensation must be as complete and equal as possible; and that eliminates a literal interpretation. Rather the compensation must be monetary. 

מִשְׁפַּ֤ט אֶחָד֙ יִהְיֶ֣ה לָכֶ֔ם כַּגֵּ֥ר כָּאֶזְרָ֖ח יִהְיֶ֑ה כִּ֛י אֲנִ֥י יְ

You shall have one manner of law, as well for the stranger, as for one of your own country: for I am the Lrd your Gd

For the present, one of the most important lessons of the Temple purity is how to handle the inscrutable: just follow the rules ( the math). For me, the reminder to realize when I do not understand is very important. Unfortunately, if I look deeply, it is all the time. 

Friday, May 09, 2025

 Acharei MoΘ- Kedoshim: Moloch


וּמִֽזַּרְעֲךָ֥ לֹא־תִתֵּ֖ן לְהַעֲבִ֣יר לַמֹּ֑לֶךְ וְלֹ֧א תְחַלֵּ֛ל אֶת־שֵׁ֥ם אֱ 

Do not allow any of your offspring to be offered up to Molech, and do not profane the name of your Gd

Moloch is an entity to which one's children are offered in a ritual that involves fire. Rashi understands the ritual to be one of handing the child to the idolatrous priest with fires on either side.  The child was not burned. Ibn Ezra raises the possibility that the child was singed. Sforno says that it was a human sacrifice

The Talmud ( Sanhedrin 64) discusses whether or not the worship of Moloch comes under the category of avodah zarah, idolatry.  Rabbi Eliezer in the Talmud and Maimonides (in Hilchot Avodat Kochavim 5:2) Mplace the service of Moloch in a separate category. Although it is a capital offense, as stated later in Kedoshim: 

וְאֶל־בְּנֵ֣י יִשְׂרָאֵ֘ל תֹּאמַר֒ אִ֣ישׁ אִישׁ֩ מִבְּנֵ֨י יִשְׂרָאֵ֜ל וּמִן־הַגֵּ֣ר ׀ הַגָּ֣ר בְּיִשְׂרָאֵ֗ל אֲשֶׁ֨ר יִתֵּ֧ן מִזַּרְע֛וֹ לַמֹּ֖לֶךְ מ֣וֹת יוּמָ֑ת עַ֥ם הָאָ֖רֶץ יִרְגְּמֻ֥הוּ בָאָֽבֶן׃ 

Say further to the Israelite people: Anyone among the Israelites, or among the strangers residing in Israel, who gives any offspring to Molech, shall be put to death; the people of the land shall pelt the person with stones.

It is separate from ordinary idolatry. 

Every year, when I come to these chapters in the Torah, each mentioning Moloch, I think about the homonym, melech, king.  The words are spelled identically. There must be a connection! The Ibn Ezra expresses it: 

The rabbis interpreted Molech as a general term for all whom a person accepts as a king over him.

Rav Hirsch sees the word meaning an overarching idea, a force greater than (our) Gd that demands allegiance. 

Now we live in a time when (elected?) rulers blatantly exert their power and their followers attribute infallibility to them. Are they Melch (king) or Molech ( idol)?

I have long thought that  the service of Molech was to send a child to serve in the armed forces, to come under fire. When I escaped military service in Vietnam, I thought of such service as serving principles that I did not understand or agree with. How many young soldiers feel this way? How many parents are proud of their children  under fire, in ambivalence?

The commentary on Moloch that rings in my ears and heart is that of Allen Ginsberg: his poem Howl.  The second stanza is all Moloch; it begins: 

What sphinx of cement and aluminum bashed open their skulls and ate up their brains and imagination?

Moloch! Solitude! Filth! Ugliness! Ashcans and unobtainable dollars! Children screaming under the stairways! Boys sobbing in armies! Old men weeping in the parks!

Moloch! Moloch! Nightmare of Moloch! Moloch the loveless! Mental Moloch! Moloch the heavy judger of men!

Ginsberg see the Boys sobbing in armies!  and he sees so much more. Moloch is the acculturation that rules over us: Ashcans and unobtainable dollars!  I strongly suggest reading this poem. It is a most apt Midrash. 

In the book of Leviticus (Torath Cohanim: the law of the priests) every time this three letter word appears, it is pronounced Moloch, not melech. The Torah of Moshe allows a king for the Israelites only very reluctantly. This skepticism of a sociopolitical system led by a king is also seem when Samuel relents and crowns Saul ( who is usurped by David). The king distorts the people's view  of the world order, prioritizing political issues over Gd's plan. The regime's power over education acculturates the generations to the new world view,  the seed is delivered to the Melech ( king) and Molech (the heavy judger of men!)

The kedusha, the responsive reading during the repition of the Amidah (core prayer of the service) expresses the loyalty  of the congregation to Gd - not the political authority. That loyalty has become confused by the mytho-history of Hebrew and Jewish commonwealths. The re-establishment of the  Davidic dynasty has  become our understanding of Gd's plan. But the realm of David and Solomon has been idealized to the extent that no actual government can ever measure up. Thus are we saved from catastrophe.


They broke their backs lifting Moloch to Heaven! Pavements, trees, radios, tons! lifting the city to Heaven which exists and is everywhere about us!


The poem  

Howl

For Carl Solomon

I

I saw the best minds of my generation destroyed by madness, starving hysterical naked,
dragging themselves through the negro streets at dawn looking for an angry fix,
angelheaded hipsters burning for the ancient heavenly connection to the starry dynamo in the machinery of night,
who poverty and tatters and hollow-eyed and high sat up smoking in the supernatural darkness of cold-water flats floating across the tops of cities contemplating jazz,
who bared their brains to Heaven under the El and saw Mohammedan angels staggering on tenement roofs illuminated,
who passed through universities with radiant cool eyes hallucinating Arkansas and Blake-light tragedy among the scholars of war,
who were expelled from the academies for crazy & publishing obscene odes on the windows of the skull,
who cowered in unshaven rooms in underwear, burning their money in wastebaskets and listening to the Terror through the wall,
who got busted in their pubic beards returning through Laredo with a belt of marijuana for New York,
who ate fire in paint hotels or drank turpentine in Paradise Alley, death, or purgatoried their torsos night after night
with dreams, with drugs, with waking nightmares, alcohol and cock and endless balls,
incomparable blind streets of shuddering cloud and lightning in the mind leaping toward poles of Canada & Paterson, illuminating all the motionless world of Time between,
Peyote solidities of halls, backyard green tree cemetery dawns, wine drunkenness over the rooftops, storefront boroughs of teahead joyride neon blinking traffic light, sun and moon and tree vibrations in the roaring winter dusks of Brooklyn, ashcan rantings and kind king light of mind,
who chained themselves to subways for the endless ride from Battery to holy Bronx on benzedrine until the noise of wheels and children brought them down shuddering mouth-wracked and battered bleak of brain all drained of brilliance in the drear light of Zoo,
who sank all night in submarine light of Bickford’s floated out and sat through the stale beer afternoon in desolate Fugazzi’s, listening to the crack of doom on the hydrogen jukebox,
who talked continuously seventy hours from park to pad to bar to Bellevue to museum to the Brooklyn Bridge,
a lost battalion of platonic conversationalists jumping down the stoops off fire escapes off windowsills off Empire State out of the moon,
yacketayakking screaming vomiting whispering facts and memories and anecdotes and eyeball kicks and shocks of hospitals and jails and wars,
whole intellects disgorged in total recall for seven days and nights with brilliant eyes, meat for the Synagogue cast on the pavement,
who vanished into nowhere Zen New Jersey leaving a trail of ambiguous picture postcards of Atlantic City Hall,
suffering Eastern sweats and Tangerian bone-grindings and migraines of China under junk-withdrawal in Newark’s bleak furnished room,   
who wandered around and around at midnight in the railroad yard wondering where to go, and went, leaving no broken hearts,
who lit cigarettes in boxcars boxcars boxcars racketing through snow toward lonesome farms in grandfather night,
who studied Plotinus Poe St. John of the Cross telepathy and bop kabbalah because the cosmos instinctively vibrated at their feet in Kansas,   
who loned it through the streets of Idaho seeking visionary indian angels who were visionary indian angels,
who thought they were only mad when Baltimore gleamed in supernatural ecstasy,
who jumped in limousines with the Chinaman of Oklahoma on the impulse of winter midnight streetlight smalltown rain,
who lounged hungry and lonesome through Houston seeking jazz or sex or soup, and followed the brilliant Spaniard to converse about America and Eternity, a hopeless task, and so took ship to Africa,
who disappeared into the volcanoes of Mexico leaving behind nothing but the shadow of dungarees and the lava and ash of poetry scattered in fireplace Chicago,
who reappeared on the West Coast investigating the FBI in beards and shorts with big pacifist eyes sexy in their dark skin passing out incomprehensible leaflets,
who burned cigarette holes in their arms protesting the narcotic tobacco haze of Capitalism,
who distributed Supercommunist pamphlets in Union Square weeping and undressing while the sirens of Los Alamos wailed them down, and wailed down Wall, and the Staten Island ferry also wailed,
who broke down crying in white gymnasiums naked and trembling before the machinery of other skeletons,
who bit detectives in the neck and shrieked with delight in policecars for committing no crime but their own wild cooking pederasty and intoxication,
who howled on their knees in the subway and were dragged off the roof waving genitals and manuscripts,
who let themselves be fucked in the ass by saintly motorcyclists, and screamed with joy,
who blew and were blown by those human seraphim, the sailors, caresses of Atlantic and Caribbean love,
who balled in the morning in the evenings in rosegardens and the grass of public parks and cemeteries scattering their semen freely to whomever come who may,
who hiccuped endlessly trying to giggle but wound up with a sob behind a partition in a Turkish Bath when the blond & naked angel came to pierce them with a sword,
who lost their loveboys to the three old shrews of fate the one eyed shrew of the heterosexual dollar the one eyed shrew that winks out of the womb and the one eyed shrew that does nothing but sit on her ass and snip the intellectual golden threads of the craftsman’s loom,
who copulated ecstatic and insatiate with a bottle of beer a sweetheart a package of cigarettes a candle and fell off the bed, and continued along the floor and down the hall and ended fainting on the wall with a vision of ultimate cunt and come eluding the last gyzym of consciousness,
who sweetened the snatches of a million girls trembling in the sunset, and were red eyed in the morning but prepared to sweeten the snatch of the sunrise, flashing buttocks under barns and naked in the lake,
who went out whoring through Colorado in myriad stolen night-cars, N.C., secret hero of these poems, cocksman and Adonis of Denver—joy to the memory of his innumerable lays of girls in empty lots & diner backyards, moviehouses’ rickety rows, on mountaintops in caves or with gaunt waitresses in familiar roadside lonely petticoat upliftings & especially secret gas-station solipsisms of johns, & hometown alleys too,
who faded out in vast sordid movies, were shifted in dreams, woke on a sudden Manhattan, and picked themselves up out of basements hung-over with heartless Tokay and horrors of Third Avenue iron dreams & stumbled to unemployment offices,
who walked all night with their shoes full of blood on the snowbank docks waiting for a door in the East River to open to a room full of steam-heat and opium,
who created great suicidal dramas on the apartment cliff-banks of the Hudson under the wartime blue floodlight of the moon & their heads shall be crowned with laurel in oblivion,
who ate the lamb stew of the imagination or digested the crab at the muddy bottom of the rivers of Bowery,
who wept at the romance of the streets with their pushcarts full of onions and bad music,
who sat in boxes breathing in the darkness under the bridge, and rose up to build harpsichords in their lofts,
who coughed on the sixth floor of Harlem crowned with flame under the tubercular sky surrounded by orange crates of theology,
who scribbled all night rocking and rolling over lofty incantations which in the yellow morning were stanzas of gibberish,
who cooked rotten animals lung heart feet tail borsht & tortillas dreaming of the pure vegetable kingdom,
who plunged themselves under meat trucks looking for an egg,
who threw their watches off the roof to cast their ballot for Eternity outside of Time, & alarm clocks fell on their heads every day for the next decade,
who cut their wrists three times successively unsuccessfully, gave up and were forced to open antique stores where they thought they were growing old and cried,
who were burned alive in their innocent flannel suits on Madison Avenue amid blasts of leaden verse & the tanked-up clatter of the iron regiments of fashion & the nitroglycerine shrieks of the fairies of advertising & the mustard gas of sinister intelligent editors, or were run down by the drunken taxicabs of Absolute Reality,
who jumped off the Brooklyn Bridge this actually happened and walked away unknown and forgotten into the ghostly daze of Chinatown soup alleyways & firetrucks, not even one free beer,
who sang out of their windows in despair, fell out of the subway window, jumped in the filthy Passaic, leaped on negroes, cried all over the street, danced on broken wineglasses barefoot smashed phonograph records of nostalgic European 1930s German jazz finished the whiskey and threw up groaning into the bloody toilet, moans in their ears and the blast of colossal steamwhistles,
who barreled down the highways of the past journeying to each other’s hotrod-Golgotha jail-solitude watch or Birmingham jazz incarnation,
who drove crosscountry seventytwo hours to find out if I had a vision or you had a vision or he had a vision to find out Eternity,
who journeyed to Denver, who died in Denver, who came back to Denver & waited in vain, who watched over Denver & brooded & loned in Denver and finally went away to find out the Time, & now Denver is lonesome for her heroes,
who fell on their knees in hopeless cathedrals praying for each other’s salvation and light and breasts, until the soul illuminated its hair for a second,
who crashed through their minds in jail waiting for impossible criminals with golden heads and the charm of reality in their hearts who sang sweet blues to Alcatraz,
who retired to Mexico to cultivate a habit, or Rocky Mount to tender Buddha or Tangiers to boys or Southern Pacific to the black locomotive or Harvard to Narcissus to Woodlawn to the daisychain or grave,
who demanded sanity trials accusing the radio of hypnotism & were left with their insanity & their hands & a hung jury,
who threw potato salad at CCNY lecturers on Dadaism and subsequently presented themselves on the granite steps of the madhouse with shaven heads and harlequin speech of suicide, demanding instantaneous lobotomy,
and who were given instead the concrete void of insulin Metrazol electricity hydrotherapy psychotherapy occupational therapy pingpong & amnesia,
who in humorless protest overturned only one symbolic pingpong table, resting briefly in catatonia,
returning years later truly bald except for a wig of blood, and tears and fingers, to the visible madman doom of the wards of the madtowns of the East,
Pilgrim State’s Rockland’s and Greystone’s foetid halls, bickering with the echoes of the soul, rocking and rolling in the midnight solitude-bench dolmen-realms of love, dream of life a nightmare, bodies turned to stone as heavy as the moon,
with mother finally ******, and the last fantastic book flung out of the tenement window, and the last door closed at 4 A.M. and the last telephone slammed at the wall in reply and the last furnished room emptied down to the last piece of mental furniture, a yellow paper rose twisted on a wire hanger in the closet, and even that imaginary, nothing but a hopeful little bit of hallucination—
ah, Carl, while you are not safe I am not safe, and now you’re really in the total animal soup of time—
and who therefore ran through the icy streets obsessed with a sudden flash of the alchemy of the use of the ellipsis catalogue a variable measure and the vibrating plane,
who dreamt and made incarnate gaps in Time & Space through images juxtaposed, and trapped the archangel of the soul between 2 visual images and joined the elemental verbs and set the noun and dash of consciousness together jumping with sensation of Pater Omnipotens Aeterna Deus
to recreate the syntax and measure of poor human prose and stand before you speechless and intelligent and shaking with shame, rejected yet confessing out the soul to conform to the rhythm of thought in his naked and endless head,
the madman bum and angel beat in Time, unknown, yet putting down here what might be left to say in time come after death,
and rose reincarnate in the ghostly clothes of jazz in the goldhorn shadow of the band and blew the suffering of America’s naked mind for love into an eli eli lamma lamma sabacthani saxophone cry that shivered the cities down to the last radio
with the absolute heart of the poem of life butchered out of their own bodies good to eat a thousand years.


II

What sphinx of cement and aluminum bashed open their skulls and ate up their brains and imagination?
Moloch! Solitude! Filth! Ugliness! Ashcans and unobtainable dollars! Children screaming under the stairways! Boys sobbing in armies! Old men weeping in the parks!
Moloch! Moloch! Nightmare of Moloch! Moloch the loveless! Mental Moloch! Moloch the heavy judger of men!
Moloch the incomprehensible prison! Moloch the crossbone soulless jailhouse and Congress of sorrows! Moloch whose buildings are judgment! Moloch the vast stone of war! Moloch the stunned governments!
Moloch whose mind is pure machinery! Moloch whose blood is running money! Moloch whose fingers are ten armies! Moloch whose breast is a cannibal dynamo! Moloch whose ear is a smoking tomb!
Moloch whose eyes are a thousand blind windows! Moloch whose skyscrapers stand in the long streets like endless Jehovahs! Moloch whose factories dream and croak in the fog! Moloch whose smoke-stacks and antennae crown the cities!
Moloch whose love is endless oil and stone! Moloch whose soul is electricity and banks! Moloch whose poverty is the specter of genius! Moloch whose fate is a cloud of sexless hydrogen! Moloch whose name is the Mind!
Moloch in whom I sit lonely! Moloch in whom I dream Angels! Crazy in Moloch! Cocksucker in Moloch! Lacklove and manless in Moloch!
Moloch who entered my soul early! Moloch in whom I am a consciousness without a body! Moloch who frightened me out of my natural ecstasy! Moloch whom I abandon! Wake up in Moloch! Light streaming out of the sky!
Moloch! Moloch! Robot apartments! invisible suburbs! skeleton treasuries! blind capitals! demonic industries! spectral nations! invincible madhouses! granite cocks! monstrous bombs!
They broke their backs lifting Moloch to Heaven! Pavements, trees, radios, tons! lifting the city to Heaven which exists and is everywhere about us!
Visions! omens! hallucinations! miracles! ecstasies! gone down the American river!
Dreams! adorations! illuminations! religions! the whole boatload of sensitive bullshit!
Breakthroughs! over the river! flips and crucifixions! gone down the flood! Highs! Epiphanies! Despairs! Ten years’ animal screams and suicides! Minds! New loves! Mad generation! down on the rocks of Time!
Real holy laughter in the river! They saw it all! the wild eyes! the holy yells! They bade farewell! They jumped off the roof! to solitude! waving! carrying flowers! Down to the river! into the street!


III

Carl Solomon! I’m with you in Rockland
   where you’re madder than I am
I’m with you in Rockland
   where you must feel very strange
I’m with you in Rockland
   where you imitate the shade of my mother
I’m with you in Rockland
   where you’ve murdered your twelve secretaries
I’m with you in Rockland
   where you laugh at this invisible humor
I’m with you in Rockland
   where we are great writers on the same dreadful typewriter
I’m with you in Rockland
   where your condition has become serious and is reported on the radio
I’m with you in Rockland
   where the faculties of the skull no longer admit the worms of the senses
I'm with you in Rockland
   where you drink the tea of the breasts of the spinsters of Utica
I’m with you in Rockland
   where you pun on the bodies of your nurses the harpies of the Bronx
I’m with you in Rockland
   where you scream in a straightjacket that you’re losing the game of the actual pingpong of the abyss
I’m with you in Rockland
   where you bang on the catatonic piano the soul is innocent and immortal it should never die ungodly in an armed madhouse
I’m with you in Rockland
   where fifty more shocks will never return your soul to its body again from its pilgrimage to a cross in the void
I’m with you in Rockland
   where you accuse your doctors of insanity and plot the Hebrew socialist revolution against the fascist national Golgotha
I’m with you in Rockland
   where you will split the heavens of Long Island and resurrect your living human Jesus from the superhuman tomb
I’m with you in Rockland
   where there are twentyfive thousand mad comrades all together singing the final stanzas of the Internationale
I’m with you in Rockland
   where we hug and kiss the United States under our bedsheets the United States that coughs all night and won’t let us sleep
I’m with you in Rockland
   where we wake up electrified out of the coma by our own souls’ airplanes roaring over the roof they’ve come to drop angelic bombs the hospital illuminates itself    imaginary walls collapse    O skinny legions run outside    O starry-spangled shock of mercy the eternal war is here    O victory forget your underwear we’re free
I’m with you in Rockland
   in my dreams you walk dripping from a sea-journey on the highway across America in tears to the door of my cottage in the Western night
 
San Francisco, 1955—1956