The Books of Jacob

Father Pikulski has studied the Jewish faith for many years. He is summoned to advise Bishop Dembowski of Kamieniec with regard to Jacob and his “heretics” (628), whose new religion is breaking from Judaism in a controversial fashion. The bishop bans Jewish people from the town, but they set up just outside the town limits and continue to trade with the locals. Father Chmielowski meets with the bishop and Pikulski, seeking their “brotherly counsel” (625). Prince Jablonowski allowed Chmielowski to use his library to research entries for his encyclopedia. Now, Jablonowski has accused Chmielowski of stealing facts and interpretations. Chmielowski insists that this is impossible. He mentions the bishop’s broken promise of providing funding for the project. The bishop encourages Chmielowski to defend himself by writing “some sort of manifesto” (623). Chmielowski returns to Rohatyn, where a letter from Druzbacka waits for him. In her letter, Druzbacka discusses her family life. In his response, Chmielowski describes his work and praises her poetry.

Pinkas struggles to focus on his work since Gitla’s departure. This becomes increasingly difficult when Rappaport must discuss Jacob’s heretical influence on the local Jewish population. The council of Rabbis reaches the conclusion that the heretics are “no longer Jews” (616). Jacob is “cursed and cast out of Israel” (615) though the rabbis muddle his true name. During this time, Yente is still alive and she is “always present” (614) thanks to her ability to escape her own body. While Jacob and his followers try to counter the rabbinical counsel’s curse, Yente is cared for by her grandson, Israel, as well as his daughters, Pesel and Freyna. They struggle to come to terms with Yente’s coma-like condition. People begin to pray to Yente in the name of “hopeless causes” (611). The family gratefully receives the offerings left for Yente. They sell trinkets to the pilgrims, much to the disapproval of Israel’s wife, Sobla.

Bishop Dembowski writes to the papal nuncio with a description of the short trial of Jacob and his followers. These heretical Jews, the letter says, have been exiled. Father Pikulski sends his own letter, warning about the so-called “Contra-Talmudists” (608) and hinting that the bishop may not be taking Jacob as seriously as he should. He offers his expertise in prosecuting Jacob. Bishop Dembowski writes to his colleague, Bishop Soltyk, about how they could win great plaudits by converting Jacob and his Jewish followers to Christianity, which should be easy given that he believes that Jacob is preaching a form of Christianity.

Meanwhile, Jacob has fled to Turkey. His followers debate what to do in his absence. Gitla, left alone after the arrests, returns to her hometown but not to her home. After reaching “rock bottom” (603), she feels free. She decides to become a sex worker so that she will have somewhere to stay.

Nahman, Jacob, and Shlomo Shorr are in Kamieniec, where they watch workmen swap a Turkish crescent for a gold statue of “the Holy Virgin” (601). Later, they meet with Bishop Dembowski ahead of their “disputation” (600). They bribe the bishop to side with them in the dispute, hoping that he will help them secure lands and titles in exchange for valuable gems and their conversion to Christianity.

Hayah travels to meet Jacob and his followers. She surprises Jacob by joining the men’s meetings to discuss the disputation. Afterward, she goes to his bed, and they have sex “according to the old custom” (590). Nussen’s son Krysa argues that Jacob’s followers need land of their own if they want to survive. He hopes that the bishop will help them acquire this.