Literally, "door-post." A piece of parchment, inscribed with the SHEMA (which see), together with Deut. 11:13-21, rolled up, and enclosed in an oblong box, which is attached in a prescribed way to the door-post of a dwelling.
Modeh-Ani.
Literally "I affirm." The opening words of a brief confession of faith.
Shaatnez.
Cloth or a garment made of linen and wool woven together; or a wool garment sewed with linen thread; or a linen garment sewed with wool.
Shema.
Literally, "listen," The opening words of Deut. 6:4-9.
Shemad.
Literally, "extermination." Applied figuratively to renunciation of the Jewish faith, whether forced or voluntary.
Shohet.
A slaughterer of cattle licensed by a rabbi. He must examine the viscera of cattle according to the rules laid down in the Talmud.
Tallis-koton.
Literally, "the little Tallis," or prayer shawl. Worn by some Jews. See ARBA-KANFOS.
Torah.
Literally, "doctrine." A term applied to the Pentateuch, and to the Talmud with its commentaries.
Tzitzis. See ARBA-KANFOS.
Yom-Kippur.
Day of Atonement.
Zhid (fem. Zhidovka: zh sounded like z in azure).
Literally, "Judean." Russian equivalent of English "sheeny."
__________________________ TRANSCRIBER"S DISCUSSION
The book presents a softer side of Cantonist life than history records. The abducted children (as young as eight) were usually raised in barracks ("Cantonments") under brutal conditions designed to break their Jewishness. Speaking Yiddish, or any sign of Jewishness or religious practice, was punished by starvation, beatings, and if that failed outright tortures, resulting in many deaths, as well as suicides. At age 18, the lads began a 25 year term in the army. Reversion to Judaism at any time thereafter was a crime. At its height, in 1854, official records show 7,515 Cantonists conscripted into the Russian army. The Cantonist laws were ended in 1856 by Tsar Alexander II, almost as soon as he came to power.
Alexander II created a general draft in 1874, affecting all Russians. One message of the book is clear; whatever worries Jewish parents may have regarding their drafted child"s ability to maintain their religion, this modern draft was vastly preferable to the Cantonist system, and might even be welcomed for its fairness.
In retrospect, Steinberg was really using the Cantonist topic as a backdrop for a cultural study. He presents us with several characters, each at a different place in the gray zone between Jewish and Christian cultures: two Cantonists, one clinging to the Jewish side (Jacob); one closer to the non-Jewish side (Samuel, the narrator); as well as a Jewish convert unhappy with her lot (Anna, whose abuse of Samuel we later understand as the "self-disdain"
often seen among those who had left Judaism); her daughter Marusya, who although fully Christian is ostracized as being a Jewess, and struggles unsuccessfully to find her place in life; and Peter Khlopov, a full Christian who finds Jewish culture agreeable.
Steinberg"s portrayal of Samuel makes it clear, even in the first few pages, that Samuel, although Jewish, thinks very much like a Russian peasant; in a very real way he straddles that fringe zone between the two distinct societies.