论犹太性在《魔桶》中的体现
小说《魔桶》中的利奥人物分析
二战后美国犹太文学作品中母题的解读
二战后美国犹太文学作品中母题的解读作者：李杨于瑶宿雅然来源：《高教学刊》2016年第06期摘要：犹太文学是二战后美国文学发展史上一个不可或缺的重要组成部分，因此它成为了众多学者文学研究的重要领域之一。
本文通过对“受难与救赎”母题、“父与子”母题进行了分析与讨论，不仅揭露了犹太人生存的困惑和难题，同时也体现了犹太民族的生存危机。
关键词：母题；受难；救赎；父与子中图分类号：I059 文献标志码：A 文章编号：2096-000X（2016）06-0261-02Abstract： Jewish literature played an indispensable role in American literature after the Second World War. Therefore， it became one of the most important fields in which many scholars made research. This article analyzes and discusses the motif of "suffering and redemption" and "fathers and sons" to reveal the Jews' living confusion and difficulties， and to reflect the Jewish people's survival crisis.Keywords： motif； suffering； salvation； father and son犹太文学是美国文学中一个不可缺少的重要组成部分，尤其是二战以后美国犹太作家的文学作品受到众人的瞩目，他们不仅仅是为整个犹太民族的人民而写，而是为整个人类而创作的。
因此，犹太文学常常被学者视为美国文学的“文化支流”。
犹太传统在犹太文学中的具体特征化
犹太传统在犹太文学中的具体特征化作者：王玉霞来源：《现代交际》2010年第01期[摘要]本文试图以三位犹太作家贝娄、马拉默德和辛格的短篇小说作品为对象,探讨在犹太民族特有的文化传统和悲惨历史遭遇的衬托下,三位文人各自创作的民族特点以及他们所共有的文学特质,从而对犹太文学中人物形象的多种塑造手法进行分析和讨论,进一步阐释犹太文学潜在内涵之所在。
[关键词]人物塑造精神升华犹太文化传统[中图分类号]I3/706 [文献标识码]A[文章编号]1009-5349(2010)01-0025-02一、犹太民族历史文化传统下的犹太文学特点犹太民族自公元七十年被罗马帝国赶出家园,就一直在流浪,他们生活贫困,但却崇尚知识、擅于精神探索,二战后美国文坛犹太裔作家人才辈出,各领风骚,形成群星璀璨的格局。
他们的创作主要是以犹太人为题材,专注于再现美国社会中犹太人的生活,这种“越民族化、越世界化”的文学现象透过以犹太人为代表的现代人生活,反映的不仅是某个少数族裔在美国社会中的境况,而是现代人生存的普遍状态。
美国当代文坛中第二代犹太作家,索尔•贝娄,伯纳德•马拉默德以及艾萨克•辛格虽然大都出生在美国,但都对犹太文化怀着深深的眷恋。
他们从传统中吸取养分,在作品中宣扬和捍卫传统道德价值。
虽然作品色调灰暗,但却流露出他们对人性的乐观和肯定,集中反映的是现代人的精神世界,体现了他们对传统道德与自我本质的种种思考,承载着他们对人类的终极关怀。
犹太作家贝娄于四十年代初开始发表作品,被批评家们誉为福克纳、海明威和菲茨杰拉德的文学继承人并荣膺诺贝尔文学奖。
贝娄以城市街道的动乱作为小说背景,人物多数是城市中的犹太人。
他清醒的意识到自己古老的传统,大量运用犹太人的寓言和传奇,同时又在作品中体现了美国犹太人寻找自己新的命运时错综复杂的心情。
不仅如此,在他的作品中更加融入了福楼拜、狄更斯、巴尔扎克等人所著欧洲小说的传统风格。
另一位诺贝尔文学奖得主美国犹太作家艾萨克•巴什维斯•辛格亦可谓独树一帜,其主要作品均是以意第绪语写成,与犹太人正式场合下使用的希伯莱文相比,意第绪语更加活泼、生动,词汇丰富,生活气息浓厚。
评短篇小说《犹太鸟》犹太幽默风格论文
评短篇小说《犹太鸟》的犹太幽默风格摘要二战后的美国犹太作家有着共同的创作风格，就是犹太幽默。
伯纳德·马拉默德是其中的一位佼佼者。
本文将从犹太幽默的文化内涵和文学上的表征以及犹太幽默在作品中的全方位的功能展示，来评论马拉默德短篇小说集《魔桶》中《犹太鸟》的犹太幽默风格。
关键词：伯纳德·马拉默德犹太鸟犹太幽默中图分类号：i106.4 文献标识码：a伯纳德·马拉默德是当代美国犹太作家中的一位佼佼者，1979年至1981年担任世界笔会美国分会主席，在欧美及世界文学界享有盛名。
马拉默德一生笔耕不辍，共创作长篇小说七部、短篇小说五十余部，其中不少作品获得各种文学奖，如短篇小说集《魔桶》（the magic barrel，1959）和小说《修配工》（the fixer，1967），曾两获美国国家图书奖。
《犹太鸟》是短篇小说集《魔桶》中最出色的短篇小说之一。
正如吉尔曼所说：“像《犹太鸟》这样的小说（在我看来是他作品中最优秀的一部），显示了种种离奇古怪的思想，而又富有寓意，却又是那么真实可信。
”不仅如此，这部短篇小说显示了马拉默德独特的犹太幽默风格。
小说用喜剧的形式表现悲剧的内容，通过寓意深刻的象征、新颖独特的犹太文体、辛辣的讽刺和犹太“双语”等多种技法，来表现犹太民族在遭受流浪之苦的同时，受到迫害和屠杀的悲惨命运。
一犹太幽默的文化内涵和文学表征自古以来，犹太民族就是一个擅长幽默的民族。
幽默在犹太民族的发展历史中起到了很重要的作用。
犹太幽默的产生有着浓厚的犹太文化背景。
犹太人深信自己是“上帝的选民”，“优越”于其他民族。
但具有讽刺意味的是，几千年的历史表明，犹太民族不但从未领略过作为“上帝的选民”的风光和荣耀，反而饱尝了“弃民”的耻辱和悲凉。
这种精神追求的理想与物质窘况的现实之间的巨大差距造就了一种自嘲的艺术——犹太幽默。
弗洛伊德说过：“幽默乃是没有保身之术最后的武器。
”长期处于流亡状态之下没有自己的国土的犹太民族，面对迫害者，他们或许只有这唯一的武器面对屈辱和辛酸，也许就只有这唯一的慰藉了。
磨难与救赎 --论《魔桶》
磨难与救赎---论《魔桶》The Suffering and RedeemAbstractAmerican-Jewish writer Malamud` The Magic Barrel is his most representative short story, it depict the Jewishness and also has its universal means. The writer put the Jewish people as a representative or a symbol of human being. So, the theme of The Magic Barrel that only love can make our rebirth and end the suffering is not limited to Jewish people, but also represent the redeem that the modern people want.Key words: The Magic Barrel Jewishness Love Suffering Redeem摘要美国犹太裔作家马拉默德的《魔桶》是他最具有代表性的短篇小说，既描写了犹太性，也具有一定的普世性。
作者把犹太人作为人类的代表或象征, 表现了人类普遍性。
因此，《魔桶》中体现的在唯有爱使我们重生，不在受难的主题不再仅局限于犹太人，也代表了现代人希望得到的救赎。
关键词：《魔桶》犹太性爱受难救赎IntroductionBernard Malamud (1914-1986), was an American author of novels and short stories. Along with Saul Bellow and Philip Roth, he was one of the best known American Jewish authors of the 20th century.a famous Jewish writer, who was born in Brooklyn in New York. His parents were Russian Jewish immigrants, struggling hard to maintain life in the Unites States. Malamud entered adolescence at the start of theGreat Depression. From 1928 to 1932, Bernard attended Erasmus Hall High School in Brooklyn. During his youth, he saw many films and enjoyed relating their plots to his school friends. He was especially fond of Charlie Chaplin's comedies. Malamud worked for a year at $4.50 a day as a teacher-in-training, before attending college on a government loan. He was excused from military service in World War II because he was the sole support of his widowed mother. Although his childhood was spent in poverty, he had a strong love for books, writing and story-telling. In 1936 he got bachelor degree in New York City University after 4 years' study there; and in 1942 he received his M. A. from Colombia University. Since then Malamud started his teaching life in evening high school, college and other educational institutes for a few years and then became an instructor in the English Department at Organ State University. Meanwhile,he started his writing.In comparison with some other Jewish literary pioneers such as Saul Bellow and Phillip Roth, Bernard Malamud's literary fame came relatively late. Malamud wrote slowly and carefully; His first novel, the Natural, came out in 195Leo, it received little recognition, perhaps because of its obscure mysticism. But in 1958, his second novel The Assistant, was an immediate success and is generally concerned as Malamud`s masterpiece. His collection of short stories The Magic Barrel, won the National Award for Fiction and established him as a famous writer. Malamud is a diligent and prolific writer, in his whole creative life, he wrote eight novels, four collections of short stories and a number of uncollected stories as well as an unfinished fiction when he died in 1986. His works are well-accepted and won him numerous awards and earned a reputation as an acknowledged fiction writer, with his work impressive both in quantity and in quality.Malamud is signified as a Jewish writer, not only because his Jewish identity, but also because in his works. He focused on the low-status Jewish people and presents a typical Judaismclaim of "to achieve moral transcendence through suffering".His works have a sense of Jewishness, them talk about how Jewish people struggle their lives in America, enduring their physical or spiritual suffering, how they try to keep their religious believes in a hostile land and search for their own identity. Malamud is keenly aware of ages of Jewish suffering, Poverty, indebtedness, homelessness and solitude are common pressures on many of his Jewish characters. He often uses a prison motif to evoke any place or circumstance which restricts man`s freedom of development. Malamud is a Jewish writer characterized by his Jewishness and his heartfelt concern for their Jewish fate.Malamud cares much for the future of the Jewish people, as well as the continuance and development of the Jewish tradition and spirit.Around the theme of suffering, Malamud puts forward his belief that the Jewish spirit will continue and develop rather than extinguish for its strength can influence others and transform others, in the process of which the Jewish spirit is not only inherited but also sublimated. As a Jewish writer, it was quite right for Malamud to describe the Jews. So what did the Jews mean? From his point of view, the so-called Jews meant suffering and seeking the relief from destiny in suffering. And in his short story The Magic Barrel, that`s love give both Leo and Stella rebirth.But Malamud denied his tendency towards Jewish writing. His work is about the Jew, but not only the Jew, but everyone. He would like to pursue a universal value by surveying and examining the Jews in the development of human culture. The history of Jewish people is a concentrate of human history and the common destiny. The is why the Jewish writers tried hard to get rid of the narrow and limited part of Jewishness, and put the Jewish people as a example or a symbol of all human kind. When the Jewish writers represent the suffering and self-confusing of Jewish people, they actually is describe the life situation of everyone.The suffering and redeemThe Magic Barrel, which is taken from the short story collection of the same title, is considered to be as Malamud`s “super story”. There are two main characters in this story, Leo Frinkle and Pinye Salzman. Leo is a student in the Yeshivah University who is going to be a rabbi. In order to help his career, Leo decided to get married. But due to his six-year devoted into studies, he is alone is this world, no social life and on company of young women. So he called in Salzman, the marriage broker for help. Unhappy and total disappointed about a blind date with one of theproposed women, Lily, he retreats questioned his life and relationship with God. The marriage counselor suddenly turns up delivering him photographs of women, which he initially ignores. However, some day later, he discovers another one in the envelope. He instantly falls in love with that picture and eager to meet her. After he's found the marriage counselor, (who left him immediately after delivering the photographs)he found out that the girl is the counselor's daughter ,who is evil and not goog for a rabbi. After the deep thought, Leo decided to meet her anyway; the Salzman hiding around the corner, "chanting prayers for the dead”.The story mainly concerned a rabbi's growth in spirit and in mind.In this story, the analysis and exploration of the Jews on the spiritual level was extremely profound; the depiction and portrayal of the characters was particularly vivid. It was holy for spiritual growth and leap, but the loneliness and suffering through its process was unbearable for ordinary persons. Having experienced pains and failures in the course of blind date, the hero Leo managed to root out his what he really want, his destiny and redeem. In spite of all manner of difficulties in mind and in moral, he still insist his love and finally met Stella. By redeeming the lost girl, he attained a self-redemption and came to spiritual rebirth in the end.The suffering theme is an crucial part of the Jewish historical and cultural connotation in Malamud`s works . It plays a vital role in Malamud's writing. The suffering theme represents a close relationship among Jewish theology, history and literary. Probably because for the Jews, who consider themselves as the God`s “chosen people”, they are suffering for a better life, and besides,the sufferings means not only enduring the miseries, but also carrying their own responsibility and hope. In the Malamud's stories, "suffering" is a necessary step for people to realize moral growth and get redeem.at the beginning of this novel, Leo had been advised by an acquaintance that he should get married to make it easier to win himself a congregation. And later in the story, Leo told Salzmant that except his parents who had married comparatively later in life, he was alone in the world. What`s more, because he had devoted himself into studies for six years, he has no time for a social life and the company of young women. From these description, it is not hard to find that Leo is suffering of loneliness. He has no friends, the advise was given by an acquaintance. No family member to care about, his parents have new family and left him alone on this world. No social life, because he has no time and no lover, because he already forget how to love someone. He had beenlonely for such a long time he did not even know that he is lonely. He isolated himself in a small world which is made up with books, shelves of books. He did not look out of the window, only after the appear of Salzman, and for cover his shyness, he looked out of the window and noticed the it was still February, winter was on its last leg for the first time in years.In The Magic Barrel, after several meeting with Salzman,Leo finally decide to meet one of the girls---Lily, who is older than him. At the date, when Lily asked Leo, did he become enamored of God, he could`t answer it. And after a long pause, he only answered that he is not enamored of God, and he come to God not because he love Him, but because he did not. This blind date is nothing but a disappointment. what`s worse, the talk with Lily threw him into deep thinking about himself, his religion, and his true relationship with God. For the first time, he saw himself clearly.Her (Lily's) probing questions had somehow irritated him into revealing---to himself more than her---the true nature of his relationship to God, andfrom that it had come upon him, with shocking force, that apart from his parents, he hadnever loved anyone. Or it perhaps it went the other way, that he did not love God so wellas he might, because he had loved man.This bitter revelation brought Leo into a point of panic. And his life turned to be the worst, he could`t eat and study, and he was seriously thinking of leaving the Yeshiva, because God said, love me, love my people, but he did`t love God, and he did`t love anyone. This was no reason for him to continue study the Law. He suffered the pain of doubts, he doubted his love to God, to mankind, to his religion and career. After a painful straggle, he come to the conclusion that "he was a Jew and that a Jew suffered." Because they are the chosen people by God, they must endure these sufferings for themselves, for the mankind. Only by enduring the suffering of deep thinking, overcome all his doubts, can Leo realize his true nature and purpose of life.It was the beginning for his sin destiny, and a preparation for his later journey of rebirth.Then, here comes the climax of the stroy . Just when Leo was so disappointed and anger about Salzman, and he decided to seek his wife in a different way, he found the packet of Salzman, and saw the picture of Stella. At the first sight of the snapshot, he was deeply moved by the face. He fell in love with her youth, like a flower in spring, and her suffering eyes, wasted. As his eyes rested on it for a while,a sudden vivid likeness passed before him. He hurried to find Salzman for his matchmaking. Unexpectedly, Salzman turned pale with a big scare and refused to tell him the girl`s name. He told Leo there was a mistake about this photo. It was not for him. The girl in the photo is Salzman's daughter who he thought was not qualified to marry with Leo, a soon to be rabbi and she should burn in hell. But Leo is already fell in love with Stella even she is a wild one. Lying on the bed, he thought his life through. Though he prayed to get rid of her, he was scared he did not love her any more. The struggle in his spirit tortured him endlessly. And through those torments, he gained the wisdom which can not get from book, but life. In this suffering, "He then concluded to convert her (Stella) to goodness, himself to god." Till now, Leo finished his rebirth ultimately. He finally find his redeem and realize how what he want in life. He made up his mind, and told Salzman: “love has at last come to my heart.” he got out of his isolated small world, pursuing love and serving people.Wanting to be loved, one must love others at first. can really love God. conclusionFrom the story, we learned that Leo was a poor student who is going to be a rabbi and enjoy a good life. But in order to do that, Leo has get married. His search for wife made him rethink his life and finally realize what he really want and what`s his life aim at. He voluntarily went onto a track of the Jewish destiny to endure suffering, and to redeem others. From serving for God because of the desire to have a better life, finding a wife just for have a better career, to bravely choose a guilty woman as his wife and convert her to goodness, himself to God, he ended his suffering and got a spiritual rebirth in this way. At the end of the story, the man who planed all this, Salzman, stand around the corner, leaning against a wall, chanted prayers for the dead." The dead meant the death of Leo`s suffering and Stella unclean past.In Malamud`s works, he tried to associating the Jewish cultural traditions with modern social background, Malamud has established a close relationship between Jewishness and universality by allegorical portrayal of the Jews and the Gentile. The spiritual waste land is grow fast in the modern society, everyone is isolated and lonely, everyone is suffered, just like Jew, as Malamud said, "All men are the Jews." In this sense, the Jewish characters he has depicted are as well as the common people. In this way, the Jewish people become a symbol of all human beings. And the only thing to end this isolation and suffering, is love. Love people and to be loved, is theonly way to redeem.BibliographyMalamud, Bernard, The Magic Barrel, New York: Farrar, Straus&Giroux 1980Astro, Richard and Jackson J., Benson, eds. The Fiction of Bernard Malamud. Corvallis: Oregon State University Press, 1977.李鑫华:“论前景化在《魔桶》中的表现意义”，《国外文学》(季刊)，2001年，第3期。
《所罗门之歌》与《魔桶》之比较分析
《所罗门之歌》与《魔桶》之比较分析摘要：托妮·莫瑞森的小说《所罗门之歌》与伯纳德·马拉默德的短片小说《魔桶》有诸多相似之处，它们都采用了魔幻现实主义的写法，都体现了主人公的成长主题，描画了主人公经历爱的苦难，获得精神顿悟后逐渐走向人格的完美。
然而两者的主题却是不同的，《所罗门之歌》刻画了在两个种族，两种文化的剧烈碰撞中，美国黑人在文化冲突中的心灵困惑。
《魔桶》则通过描写一个犹太法学博士生在媒人萨尔兹曼的引导下，在深刻自省后，逐渐领悟到爱的真谛，最终下定决心，让媒人的女儿斯特娜向善，让自己皈依上帝。
《魔桶》表现了马拉默德小说中的重要主题——受难以求救赎。
关键词：魔幻现实主义成长主题主题深化一、《所罗门之歌》与《魔桶》的相似之处两部作品中都运用了魔幻现实主义的写作手法。
魔幻现实主义是指“一种现代小说，在其叙述当中使用神话般的，荒诞不经的事件，或者这种叙述含有‘可靠的’的客观现实主义描绘。
”现代小说运用魔幻现实主义超越了现实主义的局限性，而且充分运用了寓言，民间传说和神话的活力服务于强烈的时代社会气息。
魔幻现实主义总是采用“漂浮，飞翔，心灵感应，心灵遥感”等方式来描绘他们的人物从而反射现当代社会。
《所罗门之歌》吸取了西方，非洲以及拉丁美洲的众多神话传说的因素，尤其是“飞翔”。
“飞翔”贯穿着整个小说，黑人史密斯用绸翼飞，歌谣中的飞，所罗门的飞，奶娃的飞，小说成功传达了黑人寻找，捍卫黑人民族之根的意义。
短篇小说《魔桶》也多处运用了魔幻现实主义的手法。
媒人沙兹曼告诉故事的男主人公利奥·芬克尔：“你不会相信我的办公室里有那么多卡片的，抽屉里都挤得满满当当的，所以我现在不得不将它们放在一个桶子里。
这个“桶”就是沙兹曼所说的贮藏求婚者的个人资料与照片的小桶。
然后，事实上，根本就没有诸如魔桶之类的东西，后来利奥在沙兹曼家里看到的情况证明了这一点：“但是没有沙兹曼的影子，更别说他的魔桶了。
论犹太性在《魔桶》中的体现
２ Ｏｎ ． Ｏ １
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了痛苦 ，人们才 能大彻大悟 ，大 知大觉 ，洞悉 人生，借 己
的”［ 。痛苦 是上帝赋 予人类 的珍 贵礼物 ，痛苦 带来 了解 ８ １ 二 、萨尔兹曼——一份沉甸甸的父爱 仁 爱、宽厚是犹 太人 的一种 天性 ，追求 幸福、美好 的
且行为 不检 点 。但此 时的里奥 已经 陷入情 网不 能 自拔 ，不 验 ，是获得 人生真谛 ，进 而达到道德升 华的现实体验 ，将 顾萨尔兹 曼的劝阻 ，毅 然选择与这个 女孩在一起 ，希望通 来某个 时刻上帝会拯救他们 脱离苦海 。这一传统观念 在犹
过 自己的努力帮助 女孩 走上正途 。故事的结尾描 写里奥与 太人 当中世代 相传 ，渗透 在其 民族意识 中 。里奥 向往 美好 女孩 的初次会面 ，尽 管他突然开 始怀 疑这一切 都是萨尔兹 的生活 ，希望找到一位和 自己相配 的妻子 ，但追 求幸福 的 曼设下 的计谋 ，但 此刻的他 已经 不想 再去计较 ，依然是很 过程让他 备受煎熬 。事情 一开始就 不顺利 ，萨 尔兹曼提供 的对 象 没有 一个 能 满足 里奥 的基 本 要求 ：第 一个 是 个寡
论犹太性在 《 魔桶》 中的体现
。孔 英婷 杨 廷君
摘 要 ：伯纳德 ・ 马拉默德是 美国当代 杰出的犹 太裔作 家，他 的犹太性特 别展现在他对犹太文化传统和犹太传统 道德的强调和弘扬上 本文拟通过对 魔桶 中主要人物的分析 ，解析 马拉默德作 品中所体 现的犹 太Ｉ 洼。
论《魔桶》中所体现的泛化犹太性
论《魔桶》中所体现的泛化犹太性作者：范铁英来源：《赤峰学院学报·哲学社会科学版》 2016年第3期范铁英（辽宁大学外国语学院，辽宁辽阳111000）摘要：《魔桶》中所体现的泛化犹太性是犹太性、美国性、普世性三者在精神内涵和现代启示意义上的有机统一，体现着该作品在精神和现实层面上植根于美国、源于犹太种族、超越民族和国界的深远影响，在个人与梦想、人与神的关系、受难与救赎3个方面实现了犹太性、美国性、普世性的一致。
关键词：《魔桶》；泛化犹太性；犹太性；美国性：普世性中图分类号：1106 文献标识码：A 文章编号：1673- 2596（2016) 03- 0201- 03《魔桶》(The Magc Barrel)是美国著名犹太作家伯纳德·马拉默德(Bernzlrd Malzlrnud 1914- 1986)的短篇代表作之一，深受国内外广大读者喜爱。
该小说主要描写两位犹太小人物，一是身为职业媒人的犹太老头沙兹曼，另一位是男主人公不谙世事的列奥。
沙兹曼在给他心爱的女儿物色丈夫的过程中，遇到了前来找他说媒的列奥，他看中了列奥，于是他名义上替列奥撮合亲事，实则为自己的女儿穿针引线。
他挖空心思甚至不择手段，就是为了让列奥来挽救他那饱受苦难而堕落的宝贝女儿斯特娜。
马拉默德对沙兹曼的人物性格进行了生动的刻画，虽然沙兹曼活象介老滑头，却不失心地善良：对列奥的心理活动进行了深刻的描写，表现了他缺乏生活经验、性格优柔寡断，但却悟性强而又充满仁爱之心。
整个作品在幽默与诙谐中给人以亲切之感。
《魔桶》的故事描写美国社会的犹太小人物的生活，主要人物的意识形态、价值观念、行为准则都打着深深的美国性和犹太性的烙印：而作品中的人物在面对事业、婚姻、生活的诸多苦难和抉择时，又体现了超越种族和国界的普世性。
正像马拉默德自己那句名言所说？所有的人都是犹太人，只不过他们不知道而已。
”本文所要探讨的《魔桶》中所体现的泛化犹太性，是结合犹太性、美国性、普世性于一体的综合性研究，通过深入探讨该作品的泛化犹太性，能使读者们更好地理解该作品的内涵。
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论犹太性在《魔桶》中的体现伯纳德·马拉默德是美国当代杰出的犹太裔作家，他的犹太性特别展现在他对犹太文化传统和犹太传统道德的强调和弘扬上。
本文拟通过对《魔桶》中主要人物的分析，解析马拉默德作品中所体现的犹太性。
关键词：《魔桶》犹太性重生在美国文学领域中，伯纳德·马拉默德是犹太性最强的一个，他的犹太性特别展现在他对犹太文化传统和犹太传统道德的强调和弘扬上。
而他小说中的主人公大部分都是位于社会底层品德善良的犹太人，他们有着高尚的牺牲精神以及追求新生活的坚定决心。
尽管他们在生活中会遭遇一系列的打击或磨难，但他们凭着犹太人的巨大的精神力量——精神上的皈依和道德上的重生，在困境中寻找新的转机。
《魔桶》的主人公里奥·芬克尔就是其中的代表人物之一。
短篇小说集《魔桶》发表于1958年，作品一经问世立即风靡美国，并于次年获得全国图书奖。
与小说集同名的短篇小说《魔桶》是全世界短篇小说的典范，是马拉默德的一篇“超级短篇小说”。
它主要讲述了这样一个故事：主人公里奥·芬克尔是在雅西哇大学攻读犹太教法典的学生，经过长达六年的埋头苦读之后，他马上就要步入拉比的行列中去。
有朋友建议他最好先结婚，因为这样可以为他赢得更多的信徒。
由于结婚对象毫无眉目，只好请婚姻中介人萨尔兹曼帮忙。
萨尔兹曼开始介绍的几个对象没有一个能让他满意，甚至让他感到失望。
后来他在无意间发现一张快照，并且立即被照片中的女孩所吸引。
出乎他意料的是，这个女孩不是别人，正是婚姻介绍人的女儿，而且行为不检点。
但此时的里奥已经陷入情网不能自拔，不顾萨尔兹曼的劝阻，毅然选择与这个女孩在一起，希望通过自己的努力帮助女孩走上正途。
故事的结尾描写里奥与女孩的初次会面，尽管他突然开始怀疑这一切都是萨尔兹曼设下的计谋，但此刻的他已经不想再去计较，依然是很开心地朝女孩身边走去。
萨尔兹曼在《魔桶》的人物设计、情节安排方面，都体现了犹太民族特有的经历和典型的特征，由此强调了犹太传统信仰和品德的重要性。
本文拟通过对《魔桶》中主要人物的分析，解析马拉默德作品中所体现的犹太性。
一、里奥·芬克尔——受难，重生诚实、善良是犹太人的重要品德。
主人公里奥·芬克尔能够非常诚实地面对自己，不贪慕虚荣，更不能容忍别人对他的神化，对自己的身份有着清醒的认识，他会不时地提醒萨尔兹曼自己还是学生，不要称呼自己为拉比。
当他与“二十九岁”的中学教师莉莉·海斯康恩初次约会时，尽管莉莉看起来肯定过了三十五岁，但里奥出于善良仍继续与之交谈下去，还努力去欣赏莉莉的一些优点。
然而，当莉莉把里奥当作一个对上帝极为虔诚的拉比时，里奥却不能忍受，尽管觉得惭愧和害怕，仍然严肃地说出了自己内心的真实想法：“我不是个有天赋的虔诚信徒，我看我皈依上帝，不是因为我爱他，而是因为我不爱他。
”[1]他宁可去揭露自己内心的无情，宁愿去忍受这种发现给自己带来的痛苦，也不愿给自己戴上虚假的光环。
“受难”是“犹太性”的重要体现，也是犹太作家作品所体现的一个永恒主题，这与犹太的历史文化是分不开的。
莫里斯·迪克斯坦在《伊甸园之门》中说道：“受难是地道的犹太主题，这个主题是从犹太人大量最凄惨的历史经历提炼出来的。
”[2]犹太民族认为自己是上帝的选民，是为了整个人类赎罪而受苦，现实的磨难是上帝的特殊考验，是获得人生真谛，进而达到道德升华的现实体验，将来某个时刻上帝会拯救他们脱离苦海。
这一传统观念在犹太人当中世代相传，渗透在其民族意识中。
里奥向往美好的生活，希望找到一位和自己相配的妻子，但追求幸福的过程让他备受煎熬。
事情一开始就不顺利，萨尔兹曼提供的对象没有一个能满足里奥的基本要求：第一个是个寡妇；第二个是位中学教师，但年龄已经三十二岁，比里奥要大五岁；第三个是个十九岁的女孩，家境也好，但遗憾的是脚有残疾。
这一切肯定是里奥所没有预想到的，尽管他对结婚对象的要求不是很明确，但最起码应该是年龄相当、未婚，而且健康的女子。
理想与现实的巨大落差让里奥备受打击，他整天都无精打采，生活也变得乱七八糟，错过重要的约会，吃饭忘记付钱，认不出朋友，然而这只是里奥受煎熬的开始。
与萨尔兹曼的第二次见面，让里奥下定决心与莉莉见面，因为萨尔兹曼告诉他莉莉并不是三十二岁而是二十九岁，而且她的家境好，素质高，会说四国语言。
萨尔兹曼向里奥灌输了这样一种思想：这种机会是可遇不可求的，如果能娶到像莉莉这样的妻子，会是千年修到的福气，“简直像进了天堂一般”[3]。
然而，现实并非如此，与莉莉的见面并没有使里奥产生即将步入天堂的喜悦，相反，却使他感受到了被打入地狱的痛苦，正是这个女人使里奥在精神上经受了更深一层的折磨。
谈话当中，莉莉的提问“你是什么时候倾心于上帝的”使里奥“浑身哆嗦”[4]，这时的他猛然意识到自己皈依上帝不是出于爱而是出于不爱，他为自己的这种意识感到羞愧感到恐惧。
“在里奥看来，他整个一生都现了原形，头一回见到自己的本相——没人爱他，他也不爱人。
”[5]这番令人痛心却并非完全没有预料的彻悟让他惊恐不已，也让他非常痛苦。
他经历了一段最难熬的日子，吃不下饭，体重减轻，形象邋遢，学业荒废。
庆幸的是，里奥在这期间终于悟出一个道理，那就是他不能逃避，作为犹太人，他注定要蒙受苦难。
想通之后，他也慢慢恢复了平静，重新找到了生活的目标，然而，里奥的挫折经历并没有就此停止，而是仍在继续。
一个偶然的机会，里奥发现了一张快照，照片中的女孩深深地打动了他，他请萨尔兹曼为他做媒，但遭到了拒绝。
另外得知，这个女孩名叫斯坦拉，是萨尔兹曼的女儿，但是行为不检点，“是个野姑娘，很野，很野，野得不要脸”，“像一头畜牲，像一条狗”[6]，这是对里奥寻觅爱情的又一次打击。
他又被此事折磨了好多天，想要忘记斯坦拉却怎么也办不到，最后里奥做出了人生中最重要的决定，他主动走向了斯坦拉，希望用自己的力量帮助斯坦拉皈依上帝。
这又将我们引向犹太传统信仰的另外一个重要方面——救赎。
受苦是为了救赎。
里奥爱上了萨尔兹曼的女儿斯坦拉，而且并没有因为斯坦拉的堕落和罪孽深重而放弃，相反，他觉得这个女孩可以让他能够真正地接近上帝，得到救赎。
因此，他选择以牺牲自己的方式救赎斯坦拉堕落的灵魂，同时也希望通过自己爱上斯坦拉能使自己爱上世间所有的人们(萨尔兹曼曾说：“你能爱上她，就能爱上所有的人”。
)以此来显示自己的博爱精神，使自己真正成为上帝的天使来拯救苦难中的人们[7]。
里奥之所以爱上满身邪气、罪孽深重的斯坦拉，是因为他不仅从她身上找到了生命的新转机，而且显示了他对犹太博爱、自律的道德信条的执着追求，以及他对犹太精神、道德传统的弘扬。
从里奥经历痛苦的过程和结果可以看出，作者马拉默德关注的是磨难在社会和道德方面所给予人的教育和影响。
犹太人在生活的磨难中找到了生命价值和生活意义，受苦使人物在道德上得到净化，受苦成为人类的需要。
有了痛苦，人们才能大彻大悟，大知大觉，洞悉人生，借己爱人，因此，“受苦不是你所寻找的，但却是你愿意得到的”[8]。
痛苦是上帝赋予人类的珍贵礼物，痛苦带来了解脱，也带来了向传统道德的回归。
二、萨尔兹曼——一份沉甸甸的父爱仁爱、宽厚是犹太人的一种天性，追求幸福、美好的未来也同样是他们的共同特征。
《魔桶》中还有其他重要人物，作为婚姻介绍者的萨尔兹曼便是其中的代表之一。
正是因为对女儿爱得深切，才会为女儿的堕落感到痛苦，才会在提到女儿时激动得落泪，才会一边骂着她一边又反复念叨她是自己的孩子，才会费尽心机地为她找一个有希望的归宿。
萨尔兹曼看中了单纯又有大好前途的里奥，但是他欲擒故纵，使得里奥在几乎丧失信心的情况下，才与他的女儿见面，故事十分生动地刻画了萨尔兹曼的形象。
在他终于促成里奥和斯坦拉的约会之时，他没有欣喜若狂，而是“靠在拐角的墙边，为死者唱着祷文”[9]。
或许萨尔兹曼看起来非常狡猾精明，但却不会被读者看成是狡诈之人。
因为他的特性是生活环境所致，生活的落魄，女儿的堕落让萨尔兹曼的处境非常艰难，他只有在工作中有所为才有可能为家人的幸福带来希望，界于他职业的特殊性，也就只能凭借雄辩的口才来寻找生活的转机。
细细品味，读者还可能会被他这种慈父的爱所打动，同时欣赏他那不放弃美好希望的精神，他们这一辈不行了，但仍不放弃为下一代谋求一个更好的生活环境。
三、斯坦拉——从堕落走向重生马拉默德不仅从正面塑造人物形象唤起犹太人对传统信仰和民族文化的忠诚，加强犹太民族的认同感，而且也从反面刻画人物来反衬出传统的价值，否定对犹太性、犹太精神的犹太历史的背叛。
从斯坦拉的身上，我们可以看到她背弃犹太教规而又回归犹太传统信仰的心路历程。
斯坦拉，她生活在古老的犹太文明与美国的价值观和文化习俗互相碰撞交融的环境里，毫无疑问，她会受到世俗世界富裕和功利的诱惑，并且她本身早就厌烦了犹太人的贫穷。
在她的眼里，贫穷就是罪孽。
“斯坦拉是个野姑娘，很野，野得不要脸。
”“像一头畜牲，象一条狗。
”[10]这是她堕落的前半生的写照，而与里奥的最终结合意味着斯坦拉从此踏上了新生之路。
由于犹太人散居世界各地，其文化在居住国总是处于边缘地位，因而与所在国的主流文化的冲突不可避免，其结果往往对犹太文化不利。
受到西方资本主义物质文明的冲击，部分犹太人不愿再继续犹太人的苦难和贫穷，抛弃了犹太教规，去追逐同化和现代化。
斯坦拉正是这种代表之一，生活在古老的犹太传统文明与美国的价值观和文化习俗碰撞的环境中，她受到了世俗功利的诱惑，背弃了犹太道德。
但这种选择并不能使她过上幸福生活，恰恰相反，她落入了万劫不复的深渊，沦为让人唾弃、让父母痛心的不孝女。
最后在父亲的帮助下，斯坦拉走向了作为上帝代表的里奥，这也暗示了她对犹太民族精神的皈依，对犹太传统信仰的回归。
通过对斯坦拉的人物刻画，马拉默德强调了犹太传统道德在犹太民族发展进程中的重要性，犹太人不论何时都应保持精神上的皈依。
马拉默德在《魔桶》中通过对人物的塑造，成功地描绘出一个希望与失望并存、痛苦与快乐同在、受苦受难与道德升华相伴的世界，肯定了犹太传统信仰和道德。
他作品中的犹太性也反映了当代社会对犹太民族的研究，对美国文学作品创作产生了深远影响，同时加深了读者对犹太民族及其传统道德的认识和思考。
参考文献]伯纳德·马拉默德：《魔桶》，《当代美国短篇小说集》，上海译文出版社，1979年版。
[2]莫里斯·迪克斯坦：《伊甸园之门》，上海外语教育出版社，1985年版，第49页。
[7]陈玉涓：《犹太道德的灯塔—试析马拉默德<魔桶>的主题内容》，凉山大学学报，2001年，第2期。
[8]陈鸿琴：《人物性格在碰撞中凸现—读马拉墨德的短篇小说<魔桶>》，重庆交通学院学报（社会科学版），2002年，第1期。