Sam Bourne 4-Book Thriller Collection. Sam Bourne

looked, without uttering a word. Then he nodded gently and waved them in. He walked ahead of them, allowing his left arm to lift up as he passed the door to the dining room: his way of saying, Go in there. He carried on in the direction of the kitchen.

      Will was hit immediately by the smell of old books: the room was crammed from floor to ceiling with the leather-bound, gilt-edged volumes he had seen in the interrogation room on Friday night. Holy texts. The surface of the dining-room table was invisible: covered first by a tablecloth, then a plastic sheet and finally dozens of open books. It was hard to see; the room was lit by one weak electric light. But even with a cursory scan, Will could tell: barely a word was in English.

      There were no paintings on the wall, only photographs. Perhaps a dozen of them, maybe more, all displaying a single subject. The Rebbe. Dead more than two years, he stared out from every angle, sometimes smiling, sometimes with an arm aloft, but always gazing intently. In one photograph the Rebbe stood with Rabbi Mandelbaum in a group. The others seemed to be commercially produced, specially mounted on tacky, log-style slices of fake wood. It reminded Will of the souvenirs you could buy in small Italian villages, depicting the local saint.

      Rabbi Mandelbaum was back, holding an unsteady tray with a single glass of water.

      ‘Sit, sit,’ he insisted, as he offered the tray to Will. He was puzzled. Why was he the only one to have anything to drink? TC leaned over and whispered: ‘Yom Kippur has already begun. This evening. No food or drink.’

      ‘So why has he given me water?’

      ‘He’s a smart guy.’

      TC had positioned herself facing her old teacher.

      ‘Mrs Mandelbaum?’ she said in a voice at once hesitant and gentle.

      ‘Haya Hindel Rachel, aleyha hosholom.’

      ‘I’m sorry. HaMakom y’nachem oscha b’soch sh’ar aveilei Tzion v’Yerushalayim.’ May the Lord comfort you amongst all those who are mourning for Zion and Jerusalem.

      Will could only watch and listen, but he knew enough body language to know TC was giving condolences.

      ‘Rabbi Mandelbaum, I’ve come here after all these years on a matter of life and death. I believe there is a sakono fur die gantseh breeye.’ A risk to the whole of creation. She paused, before remembering herself.

      ‘This is my friend, William Monroe.’ The rabbi made the slightest movement with his eyebrow, a tiny reflex that said, ‘Don’t think I’m naïve young lady. I understand the ways of the world. I understand that a man named William Monroe is not a Jew, no matter how he is dressed. And I also understand that a word like “friend” has multiple meanings.’

      ‘His wife has been kidnapped. She is held hostage, here in Crown Heights. Will has spoken to a rabbi – I believe it must be Rabbi Freilich.’ She glanced over at Will, who was glaring at her in surprise: Why didn’t you tell me you knew his name? She carried on. ‘He doesn’t deny that he has taken her. But he has never explained why.’ No shock registered on Mandelbaum’s face. He just nodded, encouraging TC to continue.

      ‘We have been getting various messages, delivered by telephone. Text messages.’ She enunciated the phrase, as if it might be unfamiliar to the aged rabbi. But he did not seem fazed by it.

      ‘We do not know who these messages are from. But they do seem to indicate some kind of explanation for events here and beyond. I can’t be sure what they mean. But I have an idea. Which is why we’re here.’

      ‘Fregt mich a shale.’ Ask your question.

      ‘Rabbi Mandelbaum, will you explain to Will the idea of a tzaddik.’

      For the first time, the rabbi conveyed an emotion. He looked quizzically at TC, as if wondering what he was about to get into.

      ‘Tova Chaya, you know well what is a tzaddik. This much we learned together already. For this you came back?’

      ‘I want him to hear it from you. Will you tell him?’

      The rabbi stared hard at TC, as if trying to work out her motives. Finally and hesitantly, he turned to Will and began. ‘Mr Monroe, a tzaddik is a righteous man. The root of the word is tzedek, which is justice. A tzaddik is not just wise or learned. For that we have different words. A tzaddik is a man of special wisdom. He embodies justice itself. The English word “righteous” is the closest you have.’

      William had never heard a voice like it. The rabbi who had interrogated him so forcefully – whom he now discovered was called Freilich – had spoken with an unusual intonation, a musical lilt that bobbed up and down. But it was still a recognizably American accent. This was something else. Not German, not Eastern European exactly, perhaps a blend of the two. Was it the accent of Mittel Europa? Or was it, in fact, the voice of a place that no longer existed – the voice of Jewish Europe? In that sound, Will could recognize the pictures he had studied in history books of the second world war: the Jews of Poland or Hungary or Russia, their dark eyes staring out of black-and-white photographs, on the brink of a terrible fate they did not know. He heard the sorrowful, wry violins of the klezmer music he had occasionally caught on New York radio. In this one man’s voice, Will Monroe imagined he could hear a lost civilization.

      He pulled himself back into the present, determinedly concentrating on what the rabbi was saying.

      ‘Our tradition speaks of two kinds of tzaddikim, those who are known and those who are hidden. The hidden are understood to be on a higher plane than those whose holiness is public. They are righteous and yet they seek no fame or glory. They have none of the conceit that comes with public life. Even their closest neighbours have no idea of their true nature. Often they are poor. Tova Chaya will remember the folk stories she read as a child: tzaddikim who lived as if in secret, working with their hands. They might be poor or do very humble jobs. In folk tales, they are often blacksmiths or cobblers; maybe a janitor. And yet, these men perform deeds of the highest goodness. Holy deeds.’

      ‘But no one knows who they are?’ The question just popped out of Will’s mouth.

      ‘Precisely. Indeed,’ and at this the rabbi allowed himself a smile, ‘the tzaddik will often go to great lengths to put people off the trail, so to speak. Our writings are full of stories of tremendous paradox: the holiest men, found in the unholiest places. It’s deliberate: they want to conceal their true nature behind a mask, so they disguise themselves as crude, even unpleasant men. Tova Chaya might remember the story of Rabbi Levi Yitzhok of Berditchev?’

      ‘God’s Drunkard.’

      ‘I’m glad. You have not forgotten all we studied together. God’s Drunkard is indeed the story I have in mind. In that story, the holy Rabbi Levi Yitzhok finds that when it comes to divine grace, he is outshone by Chaim the Watercarrier – an ignoramus who is shicker from morning till night.’ TC and the rabbi chuckled together.

      ‘So some of the most righteous men appear in the very opposite form?’

      ‘Yes. Consider it a kind of divine joke. Or proof that Judaism is a profoundly democratic philosophy. The holiest are not those who know the most, or who have the most letters after their name. Nor is this group made up of those who pray most energetically, fast most assiduously or observe the commandments most diligently. The measure of holiness is the just and generous treatment of our fellow human beings.’

      ‘So this man, this drunkard, he was good to his fellow man?’

      ‘He must have been very good.’ The three of them sat in a brief silence, punctuated by the sound of the old man breathing noisily.

      ‘There is a story. One of the oldest.’ Again the beginning of a smile was playing on his lips. Will suddenly saw behind the beard and the accent; he saw a rather charming man. Now elderly and hunched, in his youth he would, Will realized, have been quite a charismatic teacher.

      Rabbi Mandelbaum was out of his chair, shuffling around