6

      Landsman is tripping on the memory of those old chess-playing yids, hunched at the back of the Café Einstein, as he drives out to pick up Berko. It is six-fifteen in the morning, by his watch. By the sky, the empty boulevard, and the stone of dread lying in his belly, it is the dead of night. Sunrise, this close to the arctic circle and the winter solstice, is still at least two hours off.

      Landsman is at the wheel of a 1971 Chevrolet Chevelle Super Sport, which he bought ten years ago in an access of nostalgic optimism and has driven until all its secret flaws seem indistinguishable from his own. In the ’71 model year, the Chevelle went from two pairs of headlight bulbs to a single pair. Right now one of these bulbs is blown. Landsman gropes his way cyclops-style along the promenade. Ahead of him rise the tower blocks of the Shvartsn-Yam, on their artificial spit of land in the middle of Sitka Sound, huddled in the darkness like prisoners rounded up with a powerful hose.

      Russian shtarkers developed the Shvartsn-Yam during the mid-eighties, on purest quake-bait landfill, in the first heady days of legalized casino gambling. Time-shares, vacation homes, and bachelor pads, that was the idea, with the Grand Yalta casino and its jumping tables at the center of the action. But legal gambling is out now, banned by the Traditional Values Act, and the casino building houses a KosherMart, a Walgreens, and a Big Macher outlet store. The shtarkers went back to bankrolling illegal policy rackets, betting mills, and floating craps games. The swingers and vacationers gave way to a population of upper-lowlifes, Russian immigrants, a smattering of ultra-orthodox Jews, and a bunch of bohemian semiprofessionals who like the atmosphere of ruined festivity that lingers in the neighborhood like a strand of tinsel on the branch of a bare tree.

      The Taytsh-Shemets family lives in the Dnyeper, on the twenty-fourth floor. The Dnyeper is round as a stack of pie tins. Many of its residents, spurning fine views of Mount Edgecumbe’s collapsed cone, the gleaming Safety Pin, or the lights of the Untershtat, have enclosed their curving balconies with storm windows and louvers in order to gain an extra room. The Taytsh-Shemetses did that when the baby came along: the first baby. Now both little Taytsh-Shemetses sleep out there, stashed away on the balcony like disused skis.

      Landsman parks the Super Sport in the spot behind the Dumpsters that he has come to view as his own, though he supposes a man should not come to cherish tender feelings toward a parking place. Simply having a place to put his car that is twenty-four stories down from a standing invitation to breakfast should never pass, in a man’s heart, for a homecoming.

      He’s a few minutes ahead of six-thirty, and though he’s pretty sure that everybody is awake in the Taytsh-Shemets household, he decides to take the stairs. The Dnyeper stairwell reeks of sea air, cabbage, cold cement. When he gets to the top, he lights a papiros to reward himself for industry and stands on the Taytsh-Shemets doormat, keeping the mezuzah company. He has one lung coughed up and the other on its way when Ester-Malke Taytsh opens the door. She holds a home pregnancy test stick with a bead, on its business end, of what must be urine. When she notices Landsman noticing it, she coolly makes it disappear into a pocket of her bathrobe.

      “You know there’s a doorbell, right?” she says through a tangled curtain of hair, brick-brown and too fine for the bob she always sports. It has a way of spilling across her face, especially when she is cracking wise. “I mean, coughing works, too.”

      She leaves the door open and Landsman standing there on the thick coir mat that says GET LOST. Landsman touches two fingers to the mezuzah on his way in and then gives them a perfunctory kiss. That is what you do if you are a believer, like Berko, or a mocking asshole, like Landsman. He hangs his hat and overcoat on an elk-antler rack by the front door. He follows Ester-Malke’s skinny ass, wrapped in her white cotton robe, down the hall and into the kitchen. The kitchen is narrow, laid out galley-style, the stove, sink, and refrigerator down one side, cabinets down the other. At the end a breakfast bar, with two stools, overlooks the living-dining room. Steam curls out of a waffle iron on the counter in cartoon-locomotive puffs. The drip-filter coffee maker hawks and spits like a decrepit Jewish policeman after ten flights of steps.

      Landsman sidles up to the stool he favors and stands beside it. From the hip pocket of his tweed blazer he takes a pocket chess set and unwraps it. He bought it at the all-night drugstore on Korczak Platz. “Fat man still in his pajamas?” he says.

      “Getting dressed.”

      “Fat baby?”

      “Picking the necktie.”

      “And the other one, what’s his name?” In fact, his name, thanks to a recent vogue for crafting given names from family names, is Feingold Taytsh-Shemets. They call him Goldy. Four years ago Landsman had the honor to hold down Goldy’s scrawny legs while an ancient Jew with a knife came after his foreskin. “His Majesty.”

      In answer, she nods her head toward the living-dining.

      “Still sick?” Landsman says.

      “Better today.”

      Landsman goes around the breakfast bar, past the glass-topped dining table, and over to the big white sectional sofa to get a look at what the television is doing to his godson. “Look who it is,” he says.

      Goldy is wearing his polar-bear jammies, the height of retrospective chic for an Alaskan Jewish kid. Polar bears, snowflakes, igloos, the northern imagery that was so ubiquitous when Landsman was a boy, it’s all back in style again. Only this time it seems to be meant ironically. Snowflakes, yes, the Jews found them here, though, thanks to greenhouse gases, there are measurably fewer than in the old days. But no polar bears. No igloos. No reindeer. Mostly just a lot of angry Indians, fog, and rain, and half a century of a sense of mistakenness so keen, worked so deep into the systems of the Jews, that it emerges everywhere, even on their children’s pajamas.

      “You ready to work today, Goldele?” Landsman says. He lays the back of his hand against the boy’s forehead. It feels nice and cool. Goldy’s Shnapish the Dog yarmulke hangs crooked, and Landsman smooths it and adjusts the bobby pin that holds it in place. “Ready to fight crime?”

      “Sure thing, Uncle.”

      Landsman reaches out to shake the boy’s hand, and without even looking, Goldy slides his dry paw into Landsman’s. A minute blue rectangle of light swims on the tear layer of the boy’s dark brown eyes. Landsman has watched this program with his godson before, on the educational channel. Like 90 percent of the television they watch, it comes from the south and is shown dubbed into Yiddish. It concerns the adventures of a pair of children with Jewish names who look like they might be part Indian and have no visible parents. They do have a crystalline magical dragon scale that they wish on in order to travel to a land of pastel dragons, each distinguished by its color and its particular brand of imbecility. Little by little, the children spend more and more time with their magical dragon scale until one day they travel off to the land of rainbow idiocy and never return; their bodies are found by the night manager of their cheap flop, each with a bullet in the back of the head. Maybe, Landsman thinks, something gets lost in the translation.

      “Still want to be a noz when you grow up?” Landsman says. “Like your dad and your uncle Meyer?”

      “Yes,” Goldy says without