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He was tall and wheat-skinned; he had black eyes and a beautiful face. His speech was nice; his hair and beard was white. He resembled his father, Ibrahim. Hakim, Mustadrak, 11, Ishaq had two sons called Ays Is and Yaqub Jacob. Ays lived in the region were the Byzantines lived. Hakim, Mustadrak, l l, Verily We did chose them for a special purpose remembrance of the Hereafter. They were, in Our sight, truly, of the company of the Elect and the Good. After the death of his father, Hz. Ishaq was appointed as a prophet in the region of Damascus.

Allah made him a good and distinguished person. We blessed him and Isaac: but of their progeny are some that do right, and some that obviously do wrong, to their own souls. According to a narration, Hz. Ishaq died near Jerusalem, where Palestine is today, at the age of one hundred and sixty; he was buried next to his father, Hz.

Ibrahim's grave in Mazra. Skip to main content.

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Create new account. Meteors fell; flashes of lightning played across the sky. Yet one wonders what fate has in store for this infant born in the forest?. For Abba the circle seems to be about to come to a close.

He is now his own greatgreat-grandfather, fleeing from the Cossack pogroms. He chooses to use his money to help the Jews escape to Rumania by hiring wagons, but also, to keep them capable of walking, he has to come along with them to mend their shoes.. The Jews of Frampol have left their past behind and they understand they can never return to the life they knew and loved. They are in a strange country, a country they know will only be safe for a short period of time.. Abba finds a way to contact his sons, they organize a visa for their father and have him brought over to the US.

Like Gimpel, Abba does not eat on the journey out of fear of touching taref. Already weak from fasting, he loses his prayer shawl and phylacteries on the way and with them his orientation. We are never told anything about the way Gimpel felt when he encountered the New World for the first time, but his father is more than overwhelmed. He feels like he has been forced out of his promised land, his be-loved Frampol community, and transplanted to a strange land, where slavery is awaiting him..

Apparently their Yiddish has become Americanized to such a degree that Abba can barely understand them.. He is even more overwhelmed by the glimpses of New York City that catch his eye as they fly past the window:. Whole cities lay spread out before him; Abba thought of Pithom and Rameses. The car sped so fast, it seemed the people in the streets were moving backward.

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The air was full of thunder and light-ning; a banging and trumpeting, it was a wedding and a conflagration at once. He felt, he had lived through the same experiences in a previ-ous incarnation. Abba must have felt as if he had traveled through time and been catapulted centuries ahead of his own time. He is looking for something to hold on to, anything that is familiar to him.

He knows in his head, that the people surrounding him are his sons, but since he cannot recognize them, or tell one from the other, his only resort, his only safe place, is yet again a passage from the Bible:. A forgotten passage from the Bible stuck in his gullet. The image Abba had upon disembarking in New York Harbor is now turned around.

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Abba no longer has slavery ahead of him, but his family is celebrating the fact that he has just been saved from slavery, or in the contemporary context, from being deported to a concentration camp.. They have been taught a couple of phrases, but no serious effort has been made to preserve the language within the family.. Gimpel and his brothers may not have entirely assimilated, but their children are definitely Americans! They no longer feel Polish at all.

Gimpel and his brothers have found a way of living in the new world without entirely forgetting the old one. They still go to synagogue, in a way they have even created their 17 own little shtetl outside of New York City. As Abba is too weak to even leave his own bed, he knows nothing about the environ-ment he is living in.

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The fact that Gimpel has colored housemaids still puts the image of Egypt, the Pharaoh and Joseph in his head and the phone reminds him of the Nazis bombing Frampol.. The reader starts worrying about Abba, when they are told that he is even too weak to say his prayers, a ritual he did not even abandon when he got extremely sick while he was crossing the Atlantic. In an effort to take his father to a familiar place, Gimpel takes Abba to the synagogue, but even the temple lacks any familiarity:.

The cantor, instead of singing like a cantor should, babbled and croaked. The congregation wore tiny little prayer shawls, like scarves around their necks.

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  • The above description almost sounds like the account Gimpel gave us to explain why he was leaving Frampol. Gimpel thought everything in the village was backward and some-thing of a joke.

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    Now as Abba beholds his first synagogue of the new world, it is just as ridiculous to him as the rabbinical court in Frampol was for Gimpel. Clearly nothing of the old traditions has been preserved by Gimpel and his brothers in the new world.. Abba chooses not to adjust to the new living conditions. He does not want to know anything about the world that surrounds him and does not seem to regain his sense of orientation.

    No sooner have his daughters-in-law minute articulated this idea that we reach another turning point: Abba finds his old shoemaking equipment, which is like a revelation to him.

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    • Finally he has found a point of reference, something familiar, and he starts taking up his daily routine again. He no longer spends his days dozing in bed, but gets up at dawn and starts to mend any old shoe he can find in the house. Soon Abba is known in the entire community for making the best and most comfortable shoes, a fact, which, no doubt, can be interpreted as a strong statement against moder-nity and progress. The little old shoemaker, who barely escaped the Holocaust, who had never before left his little backward Polish shtetl, who is working with his old-fashioned tools in his old-fashioned way, is producing better shoes than his sons in their modern factory..

      Soon his sons start joining him at the workbench on Sundays. The narrator paints the following scene for us:. The sun streamed in through the windows, and motes of dust danced in the light. In the high spring sky, lofting over the grass and the water, floated clouds in the form of brooms, sailboats, flocks of sheep, herds of elephants. Birds sang; flies buzzed; butterflies fluttered about.

      Again, we are looking at a pastoral scene. In a way, as far as Abba is concerned, he could as well be in Frampol. Even though he was a respected personality in Frampol, he does not seem to miss his former community.

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      It does not matter to him where he lives, but how. As long as he can keep up his daily routine of rising at dawn, praying, and producing shoes, he is comfort-able. In the end he is singing his old Frampol shoemaker song and his sons happily join in again.. There are certain parallels between the life of Abba Shuster and Isaac Bashevis Singer, which, in my opinion, should not be overrated. Both loved their home, but both were forced to leave it behind by the Nazi threat.

      Both lives tell the story of a successful immigration, but while Abba did not care about his surroundings, Isaac studies just that, the events and changes in American society, and more importantly within the American Jewry, in minute detail. While Abba obviously did not feel the loss of his community, but only that of his daily routine, Isaac Singer was deeply disturbed to find out that Yiddish did not seem to have a future in the United States. Ultimately they both found solace in doing something they knew from their old home, Abba in making shoes, Isaac in writing Yiddish stories..

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      Add to cart. Is Jewish American literature multicultural literature?. Grace Paley 4. Philip Roth 5. How do Jewish Americans fit into this concept? In point of fact, they do not..