59 pages • 1 hour read
Abraham CahanA modern alternative to SparkNotes and CliffsNotes, SuperSummary offers high-quality Study Guides with detailed chapter summaries and analysis of major themes, characters, and more.
Summary
Background
Chapter Summaries & Analyses
Character Analysis
Themes
Symbols & Motifs
Important Quotes
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Content Warning: This guide contains discussion of antisemitism and pogroms. It also references misogynistic views. This novel sometimes uses language that is offensive to people with mental health concerns and contains a depiction of sexual assault.
Throughout the novel, David searches for a new home, which symbolizes safety, family, and something to live for. David’s mother struggles to provide David with a home in his youth. This first home, the one-room apartment shared by four families, acts as the backdrop for his life for its first two decades. David does not feel the weight of his mother’s death until he moves out of his childhood home:
As I went to bed on the synagogue bench, however, instead of in my old bunk at what had been my home, the fact that my mother was dead and would never be alive again smote me with crushing violence. It was as though I had just discovered it. I shall never forget that terrible night (72).
David loses his home, his safety, and his reason for working.
David spends the remainder of his life looking for a new home, full of the chaos and love of his childhood home. He finds an echo of it in the Minsker home, but he is cast out when the father returns. David inserts himself into the Margolis family, only to lose it all when Dora breaks off their affair. David sacrifices the Kaplan family home, as he would never be the leader of the family. He finally settles on the Tevkin family as the perfect home. It has the chaos and conflict of his childhood apartment. He would be the primary earner, so the patriarch. Yet, his obsession with the perfect home causes him to overlook the importance of Anna as an individual: “But the great point was that I was literally intoxicated by my new interests, and the fact that they were intimately associated with the atmosphere of Anna’s home had much—perhaps everything—to do with it” (604). The idea of being a part of the Tevkin home motivates David to cast aside his own best interests and do all in his power to make it his home. He sees the Tevkins as a symbol and in the abstract, a place full of safety, family, and passion. David convinces himself that Anna must want him to stay, so he proposes. She, of course, refuses him. He never finds his home.
The Talmud symbolizes young David’s primary goal. While in Russia, David dedicated his life to religious study and the Talmud. This dedication symbolizes the central role that religion takes in his youth. The study creates foundational knowledge that prepares him for the rest of his life, underscoring the thematic arc of religion, spirituality, and tradition. Upon arrival in America, the Talmud fades into the background and his new obsession becomes Dickens.
This shift of focus highlights David’s reprioritization of assimilating to America. The English narrative captivates him as he makes it his mission to become as American as possible. Once his fortune is made, his focus shifts to Spencer and misapplications of Darwin. These books underscore his beliefs in his fitness and mastery of the business world. The books underscore the thematic discussion of Exploitative Socioeconomic Mobility and Capitalism. David exploits his labor as he feels it is his right as a master of industry.
The final section of the book rests on Abraham Tevkin’s work. David’s obsession with Anna and finding a home leads him to place Tevkin’s work as his motivation and central focus. David risks his business, his religion, and his assimilation to become a member of the Tevkin family.
David’s life roots itself in Judaism and the synagogue symbolizes his relationship with his religion. In Antomir, the synagogue becomes his home when his mother dies. The synagogue in this era represents safety and community. David’s life there is not comfortable, but he always has a place to sleep.
When David immigrates to America, his relationship with his religion, and the synagogue, changes. David asks if he can sleep in the synagogue, but that is not possible in America. David realizes that religion will not play the same vital role in his life that it did in Russia. He still attends temple but not with the same fervor. As time in his new country passes, he spends less and less time with the synagogue community.
When David realizes how lonely he is, the synagogue is the place to which he turns. He decides to find a nice traditional family to join. He meets Mr. Kaplan at the synagogue, and the two discuss the Talmud. David’s resolution to refocus on the synagogue breaks when he finds Anna.
With the Tevkin family, the synagogue is just a backdrop of tradition. The family maintains customs but with a light heart and on the backdrop of atheism. David feels more comfortable with this family and with his religion as more of a tradition. Even after he is cast out from the Tevkin family, he confesses that he is an atheist:
Though an atheist, I belong to one of their synagogues. Nor can I plead the special feeling which had partly accounted for my visits at the synagogue of the Sons of Antomir while I was engaged to Kaplan’s daughter. I am a member of that synagogue chiefly because it is a fashionable synagogue (660).
The final role the synagogue plays is a social club. In this role, the synagogue symbolizes David’s need for community. He casts off all his religious beliefs, but he maintains his attachment to the Jewish community. He retains his Jewish traditions through the synagogue.
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