Bellow's Jewishness is, if not distinct, easily comprehensible to the readers with a little Jewish sensibility. He weaves into his novel two Jewish biblical incidents, that of Abraham smashing his father's idols and Jacob wrestling with the Angel. The...
Bellow's Jewishness is, if not distinct, easily comprehensible to the readers with a little Jewish sensibility. He weaves into his novel two Jewish biblical incidents, that of Abraham smashing his father's idols and Jacob wrestling with the Angel. The former is used to give the introspective and intellectual protagonists the role of prophets for a new future, the latter a new understanding and compassion toward himself and others. He is affirmative about man and his world, which reflects Judaic optimism.
Bellow seems to stick to the traditional woman's role in patriarchal Jewish society and have many conflicts and tensions with women around him, especially with his wife. So the present family in the novel is almost always broken up or separated. But salvation always begins with the protagonist's effort to reconstruct his family, which comes from a renewed diachronic and synchronic consciousness of Judaic image of man. And this new consciousness of himself and others develops into Jewish humanism.
Somewhere between the two leading writers of the Jewish Movement, B. Malamud trying to restore and keep Jewishness in America and P. Roth who critisizes and rebels against Jewish tradition, Bellow tries to combine the Jewish and the American, and present a moral direction for the salvation of Jews and Gentiles alike in the modern predicament. Therefore, if we assume that the Jewish Movement as synchronizing aspects of dialectic about Jewishness, it can be said that Malamud is in the position of thesis. Roth antithesis, and Bellow synthesis.