Getting Even (5 page)

   Summer Session

   
Economic Theory:
A systematic application and critical evaluation of the basic analytic concepts of economic theory, with an emphasis on money and why it’s good. Fixed coefficient production functions, cost and supply curves, and nonconvexity comprise the first semester, with the second semester concentrating on spending, making change, and keeping a neat wallet. The Federal Reserve System is analyzed, and advanced students are coached in the proper method of filling out a deposit slip. Other topics include: Inflation and Depression-how to dress for each. Loans, interest, welching.

   
History of European Civilization:
Ever since the discovery of a fossilized eohippus in the men’s washroom at Siddon’s Cafeteria in East Rutherford, New Jersey, it has been suspected that at one time Europe and America were connected by a strip of land that later sank or became East Rutherford, New Jersey, or both. This throws a new perspective on the formation of European society and enables historians to conjecture about why it sprang up in an area that would have made a much better Asia. Also studied in the course is the decision to hold the Renaissance in Italy.

   
Introduction to Psychology:
The theory of human behavior. Why some men are called “lovely individuals” and why there are others you just want to pinch. Is there a split between mind and body, and, if so, which is better to have? Aggression and rebellion are discussed. (Students particularly interested in these aspects of psychology are advised to take one of these Winter Term courses: Introduction to Hostility; Intermediate Hostility; Advanced Hatred; Theoretical Foundations of Loathing.) Special consideration is given to a study of consciousness as opposed to unconsciousness, with many helpful hints on how to remain conscious.

   
Psychopathology:
Aimed at understanding obsessions and phobias, including the fear of being suddenly captured and stuffed with crabmeat, reluctance to return a volleyball serve, and the inability to say the word “mackinaw” in the presence of women. The compulsion to seek out the company of beavers is analyzed.

   
Philosophy I:
Everyone from Plato to Camus is read, and the following topics are covered:

   Ethics: The categorical imperative, and six ways to make it work for you.

   Aesthetics: Is art the mirror of life, or what?

   Metaphysics: What happens to the soul after death? How does it manage?

   Epistemology: Is knowledge knowable? If not, how do we know this?

   The Absurd: Why existence is often considered silly, particularly for men who wear brown-and-white shoes. Manyness and oneness are studied as they relate to otherness. (Students achieving oneness will move ahead to twoness.)

   
Philosophy XXIX-B:
Introduction to God. Confrontation with the Creator of the universe through informal lectures and field trips.

   
The New Mathematics:
Standard mathematics has recently been rendered obsolete by the discovery that for years we have been writing the numeral five backward. This has led to a reevaluation of counting as a method of getting from one to ten. Students are taught advanced concepts of Boolean Algebra, and formerly unsolvable equations are dealt with by threats of reprisals.

   
Fundamental Astronomy:
A detailed study of the universe and its care and cleaning. The sun, which is made of gas, can explode at any moment, sending our entire planetary system hurtling to destruction; students are advised what the average citizen can do in such a case. They are also taught to identify various constellations, such as the Big Dipper, Cygnus the Swan, Sagittarius the Archer, and the twelve stars that form Lumides the Pants Salesman.

   
Modern Biology:
How the body functions, and where it can usually be found. Blood is analyzed, and it is learned why it is the best possible thing to have coursing through one’s veins. A frog is dissected by students and its digestive tract is compared with man’s, with the frog giving a good account of itself except on curries.

   
Rapid Reading:
This course will increase reading speed a little each day until the end of the term, by which time the student will be required to read
The Brothers Karamazov
in fifteen minutes. The method is to scan the page and eliminate everything except pronouns from one’s field of vision. Soon the pronouns are eliminated. Gradually the student is encouraged to nap. A frog is dissected. Spring comes. People marry and die. Pinkerton does not return.

   
Musicology III:
The Recorder. The student is taught how to play “Yankee Doodle” on this end-blown wooden flute, and progresses rapidly to the Brandenburg Concertos. Then slowly back to “Yankee Doodle.”

   
Music Appreciation:
In order to “hear” a great piece of music correctly, one must: (1) know the birthplace of the composer, (2) be able to tell a rondo from a scherzo, and back it up with action. Attitude is important. Smiling is bad form unless the composer has intended the music to be funny, as in
Till Eulenspiegel,
which abounds in musical jokes (although the trombone has the best lines). The ear, too, must be trained, for it is our most easily deceived organ and can be made to think it is a nose by bad placement of stereo speakers. Other topics include: The four-bar rest and its potential as a political weapon. The Gregorian Chant: Which monks kept the beat.

   
Writing for the Stage:
All drama is conflict. Character development is also very important. Also what they say. Students learn that long, dull speeches are not so effective, while short, “funny” ones seem to go over well. Simplified audience psychology is explored: Why is a play about a lovable old character named Gramps often not as interesting in the theatre as staring at the back of someone’s head and trying to make him turn around? Interesting aspects of stage history are also examined. For example, before the invention of italics, stage directions were often mistaken for dialogue, and great actors frequently found themselves saying, “John rises, crosses left.” This naturally led to embarrassment and, on some occasions, dreadful notices. The phenomenon is analyzed in detail, and students are guided in avoiding mistakes. Required text: A. F. Shulte’s
Shakespeare: Was He Four Women?

   
Introduction to Social Work:
A course designed to instruct the social worker who is interested in going out “in the field.” Topics covered include: how to organize street gangs into basketball teams, and vice versa; playgrounds as a means of preventing juvenile crime, and how to get potentially homicidal cases to try the sliding pond; discrimination; the broken home; what to do if you are hit with a bicycle chain.

   
Yeats and Hygiene, A Comparative Study:
The poetry of William Butler Yeats is analyzed against a background of proper dental care. (Course open to a limited number of students.)

   A man journeyed to Chelm in order to seek the advice of Rabbi Ben Kaddish, the holiest of all ninth-century rabbis and perhaps the greatest
noodge
of the medieval era.

   “Rabbi,” the man asked, “where can I find peace?” The Hassid surveyed him and said, “Quick, look behind you!”

   The man turned around, and Rabbi Ben Kaddish smashed him in the back of the head with a candlestick. “Is that peaceful enough for you?” he chuckled, adjusting his
yarmulke.

   In this tale, a meaningless question is asked. Not only is the question meaningless but so is the man who journeys to Chelm to ask it. Not that he was so far away from Chelm to begin with, but why shouldn’t he stay where he is? Why is he bothering Rabbi Ben Kaddish-the Rabbi doesn’t have enough trouble? The truth is, the Rabbi’s in over his head with gamblers, and he has also been named in a paternity case by a Mrs. Hecht. No, the point of this tale is that this man has nothing better to do with his time than journey around and get on people’s nerves. For this, the Rabbi bashes his head in, which, according to the Torah, is one of the most subtle methods of showing concern. In a similar version of this tale, the Rabbi leaps on top of the man in a frenzy and carves the story of Ruth on his nose with a stylus.

*

   Rabbi Raditz of Poland was a very short rabbi with a long beard, who was said to have inspired many pogroms with his sense of humor. One of his disciples asked, “Who did God like better-Moses or Abraham?”

   “Abraham,” the Zaddik said.

   “But Moses led the Israelites to the Promised Land,” said the disciple.

   “All right, so Moses,” the Zaddik answered.

   “I understand, Rabbi. It was a stupid question.”

   “Not only that, but you’re stupid, your wife’s a
meeskeit,
and if you don’t get off my foot you’re excommunicated.”

   Here the Rabbi is asked to make a value judgment between Moses and Abraham. This is not an easy matter, particularly for a man who has never read the Bible and has been faking it. And what is meant by the hopelessly relative term “better”? What is “better” to the Rabbi is not necessarily “better” to his disciple. For instance, the Rabbi likes to sleep on his stomach. The disciple also likes to sleep on the Rabbi’s stomach. The problem here is obvious. It should also be noted that to step on a rabbi’s foot (as the disciple does in the tale) is a sin, according to the Torah, comparable to the fondling of matzos with any intent other than eating them.

*

   A man who could not marry off his ugly daughter visited Rabbi Shimmel of Cracow. “My heart is heavy,” he told the Rev, “because God has given me an ugly daughter.”

   “How ugly?” the Seer asked.

   “If she were lying on a plate with a herring, you wouldn’t be able to tell the difference.”

   The Seer of Cracow thought for a long time and finally asked, “What kind of herring?”

   The man, taken aback by the query, thought quickly and said, “Er-Bismarck.”

   “Too bad,” the Rabbi said. “If it was Maatjes, she’d have a better chance.”

   Here is a tale that illustrates the tragedy of transient qualities such as beauty. Does the girl actually resemble a herring? Why not? Have you seen some of the things walking around these days, particularly at resort areas? And even if she does, are not all creatures beautiful in God’s eyes? Perhaps, but if a girl looks more at home in a jar of wine sauce than in an evening gown she’s got big problems. Oddly enough, Rabbi Shimmers own wife was said to resemble a squid, but this was only in the face, and she more than made up for it by her hacking cough- the point of which escapes me.

*

   Rabbi Zwi Chaim Yisroel, an Orthodox scholar of the Torah and a man who developed whining to an art unheard of in the West, was unanimously hailed as the wisest man of the Renaissance by his fellow-Hebrews, who totalled a sixteenth of one per cent of the population. Once, while he was on his way to synagogue to celebrate the sacred Jewish holiday commemorating God’s reneging on every promise, a woman stopped him and asked the following question: “Rabbi, why are we not allowed to eat pork?”

   “We’re
not?
” the Rev said incredulously. “Uh-oh.”

   This is one of the few stories in all Hassidic literature that deals with Hebrew law. The Rabbi knows he shouldn’t eat pork; he doesn’t care, though, because he
likes
pork. Not only does he like pork; he gets a kick out of rolling Easter eggs. In short, he cares very little about traditional Orthodoxy and regards God’s covenant with Abraham as “just so much chin music.” Why pork was proscribed by Hebraic law is still unclear, and some scholars believe that the Torah merely suggested not eating pork at certain restaurants.

*

   Rabbi Baumel, the scholar of Vitebsk, decided to embark on a fast to protest the unfair law prohibiting Russian Jews from wearing loafers outside the ghetto. For sixteen weeks, the holy man lay on a crude pallet, staring at the ceiling and refusing nourishment of any kind. His pupils feared for his life, and then one day a woman came to his bedside and, leaning down to the learned scholar, asked, “Rabbi, what color hair did Esther have?” The Rev turned weakly on his side and faced her. “Look what she picks to ask me!” he said. “You know what kind of a headache I got from sixteen weeks without a bite!” With that, the Rabbi’s disciples escorted her personally into the
sukkah,
where she ate bounteously from the horn of plenty until she got the tab.

   This is a subtle treatment of the problem of pride and vanity, and seems to imply that fasting is a big mistake. Particularly on an empty stomach. Man does not bring on his own unhappiness, and suffering is really God’s will, although why He gets such a kick out of it is beyond me. Certain Orthodox tribes believe suffering is the only way to redeem oneself, and scholars write of a cult called the Essenes, who deliberately went around bumping into walls. God, according to the later books of Moses, is benevolent, although there are still a great many subjects he’d rather not go into.

*

   Rabbi Yekel of Zans, who had the best diction in the world until a Gentile stole his resonant underwear, dreamed three nights running that if he would only journey to Vorki he would find a great treasure there. Bidding his wife and children goodbye, he set out on a trip, saying he would return in ten days. Two years later, he was found wandering the Urals and emotionally involved with a panda. Cold and starving, the Rev was taken back to his home, where he was revived with steaming soup and flanken. Following that, he was given something to eat. After dinner, he told this story: Three days out of Zans, he was set upon by wild nomads. When they learned he was a Jew, they forced him to alter all their sports jackets and take in their trousers. As if this were not humiliation enough, they put sour cream in his ears and sealed them with wax. Finally, the Rabbi escaped and headed for the nearest town, winding up in the Urals instead, because he was ashamed to ask directions.