mensch, his jaw working like a whiskered feedbag as he labored, was dragging a large block of ice containing the rebbe onto the shore of the lake with his rope and grappling hook.
Then the Prodigy lay before them on a mound of snow, and his gathered disciples, puffing like steam engines, were at a total loss as to what to do next. It was surely a blessing to have their tzaddik back in their midst again, apparently intact even if frozen stiff, but what now? In former days it was the rebbe himself to whom they would have applied for advice, but he was unavailable for comment. There were the texts of holy writ to consult, though even the most sedulous scholars among them—those who prescribed what portions of Torah one should consider during intercourse, or whether it was permitted to pee in the snow on Shabbos (which was tantamount to plowing, which was work, and so forbidden)—even they knew of no passages pertaining to the current quandary. Then one of their number, Fishel Ostrov, the shovel-bearded yeast vendor, proposed that they light torches to thaw the holy man on the spot. His theory was that Rabbi Eliezer, during his raptures, was proof against the depredations of time and the elements, and that once the ice was melted, he would be restored to them in all his prior vitality. There was a thoughtful buzzing among them until a wiser head prevailed.
“Know-it-all,” accused Berel Hogshead, the teamster, insisting that the risk was too great, since, once thawed, the rebbe might begin to putrefy and his bones become—God forbid—food for the worms. Better they should put him somewhere for safekeeping, so that at least he would remain in one piece until he chose to burst forth from his repose of his own accord. More buzzing in the affirmative as Yosl King of Cholera, neither Chasid nor mitnagid but simple opportunist, stepped forward in his capacity as proprietor of the Boibicz icehouse: “Your honors, for a nominal fee…”
THE BOIBICZ ICEHOUSE was a windowless granite grotto dug into the northern slope of a hill at the edge of the village by giants or fallen angels in some antediluvian age. That was the legend, anyhow. All Yosl Cholera knew was that he’d inherited the icehouse after the death of Mendel Sfarb, its former owner, whose family claimed to have had it in their possession since the Babylonian Exile. The business was Mendel’s guilty gift to the orphan who had been his ward and virtual slave from the age of six. From outside, the sunken structure with its domelike stone protrusion resembled an age-encrusted tomb, which made it a most suitable repository for the Boibiczer Prodigy; it was a place where his body could lie in state, so to speak, resistant to decay until such time as he saw fit to come forth again—or so his followers maintained. Much to Yosl’s annoyance the Boibicz Chasidim insisted on honoring their rebbe’s resting place as they would a sacred sepulcher: They warbled their prayers (excepting the prayer for the dead) at its entrance, placed messages in the cracks between its stones, and took turns inside cleaning the sawdust and flax that collected around the holy man’s transparent berth. Though they cautioned one another not to diminish its mass, they discreetly shaved slivers from the block of ice, which they sweetened with dollops of honey and devoutly sucked. Since they refused to acknowledge the Prodigy as officially deceased, the Chasids were unable to elect a successor and thus came to be known for their veneration of the refrigerated rebbe as the Frozen Chasidim.
Diverting as were the antics of credulous fanatics, however, the inhabitants of Boibicz had other concerns to reckon with. Edicts and ukases were being issued by the imperial government in such dizzying succession that what was permitted in the morning was often forbidden by afternoon. The most recent stated that, for their own good, the Jews would be barred from leasing inns, taverns, and shops in the villages outside the Pale of Settlement. In addition, no new Jewish settlers would be allowed in the villages and hamlets within the Pale, a decree that often stranded merchants returning from business trips or families from High Holiday worship in nearby towns. The Byzantine logic of these laws defied the understanding of even the most learned Talmudists, but as a consequence, many longtime citizens of Boibicz had begun to find themselves homeless, and for those still in residence the writing