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Here I Am: A Novel
by Jonathan Safran Foer
Hardcover : 592 pages
2 clubs reading this now
3 members have read this book
Instant New York Times Bestseller
A New York Times Notable Book of 2016
A Time Magazine Top 10 Novel of 2016
A Times Literary Supplement Best Book of 2016
“Dazzling . . . A profound novel about the claims of identity, history, family, and the burdens of a broken world.” ?Maureen Corrigan, ...
Instant New York Times Bestseller
A New York Times Notable Book of 2016
A Time Magazine Top 10 Novel of 2016
A Times Literary Supplement Best Book of 2016
“Dazzling . . . A profound novel about the claims of identity, history, family, and the burdens of a broken world.” ?Maureen Corrigan, NPR’s “Fresh Air”
In the book of Genesis, when God calls out, “Abraham!” before ordering him to sacrifice his son, Isaac, Abraham responds, “Here I am.” Later, when Isaac calls out, “My father!” before asking him why there is no animal to slaughter, Abraham responds, “Here I am.”
How do we fulfill our conflicting duties as father, husband, and son; wife and mother; child and adult? Jew and American? How can we claim our own identities when our lives are linked so closely to others’? These are the questions at the heart of Jonathan Safran Foer’s first novel in eleven years?a work of extraordinary scope and heartbreaking intimacy.
Unfolding over four tumultuous weeks in present-day Washington, D.C., Here I Am is the story of a fracturing family in a moment of crisis. As Jacob and Julia Bloch and their three sons are forced to confront the distances between the lives they think they want and the lives they are living, a catastrophic earthquake sets in motion a quickly escalating conflict in the Middle East. At stake is the meaning of home?and the fundamental question of how much aliveness one can bear.
Showcasing the same high-energy inventiveness, hilarious irreverence, and emotional urgency that readers loved in his earlier work, Here I Am is Foer’s most searching, hard-hitting, and grandly entertaining novel yet. It not only confirms Foer’s stature as a dazzling literary talent but reveals a novelist who has fully come into his own as one of our most important writers.
Editorial ReviewAn Amazon Best Book of September 2016: Jonathan Safran Foer is back (after eleven years) and may be better than ever. While Everything Is Illuminated remains one of my favorite books, Here I Am will also be added to the list. Classic JSF with a powerfully personal touch, this novel will make you laugh, challenge your perceptions, and truly just impress. Here I Am follows an already fragile family in crisis, and examines how they approach their fractured marriage through their religious identity as Jewish Americans and Israelis, as well as how each individual within a relationship takes on specific roles, and why. Fans of JSF get ready to swoon, and to those who aren't fans yet--get ready to become one. --Penny Mann, The Amazon Book Review
ExcerptGET BACK TO HAPPINESS When the destruction of Israel commenced, Isaac Bloch was weighing whether to kill himself or move to the Jewish Home. He had lived in an apartment with books touching the ceilings, and rugs thick enough to hide dice; then in a room and a half with dirt floors; on forest floors, under unconcerned stars; under the floorboards of a Christian who, half a world and three-quarters of a century away, would have a tree planted to commemorate his righteousness; in a hole for so many days his knees would never wholly unbend; among Gypsies and partisans and half-decent Poles; in transit, refugee, and displaced persons camps; on a boat with a bottle with a boat that an insomniac agnostic had miraculously constructed inside it; on the other side of an ocean he would never wholly cross; above half a dozen grocery stores he killed himself fixing up and selling for small profits; beside a woman who rechecked the locks until she broke them, and died of old age at forty-two without a syllable of praise in her throat but the cells of her murdered mother still dividing in her brain; and finally, for the last quarter century, in a snow-globe-quiet Silver Spring split-level: ten pounds of Roman Vishniac bleaching on the coffee table; Enemies, A Love Story demagnetizing in the world’s last functional VCR; egg salad becoming bird flu in a refrigerator mummified with photographs of gorgeous, genius, tumorless great-grandchildren. German horticulturalists had pruned Isaac’s family tree all the way back to the Galician soil. But with luck and intuition and no help from above, he had transplanted its roots into the sidewalks of Washington, D.C., and lived to see it regrow limbs. And unless America turned on the Jews—until, his son, Irv, would correct—the tree would continue to branch and sprout. Of course, Isaac would be back in a hole by then. He would never unbend his knees, but at his unknown age, with unknown indignities however near, it was time to unball his Jewish fists and concede the beginning of the end. The difference between conceding and accepting is depression. Even putting aside the destruction of Israel, the timing was unfortunate: it was only weeks before his eldest great-grandson’s bar mitzvah, which Isaac had been marking as his life’s finish line ever since he crossed the previous finish line of his youngest great-grandson’s birth. But one can’t control when an old Jew’s soul will vacate his body and his body will vacate the coveted one-bedroom for the next body on the waiting list. One can’t rush or defer manhood, either. Then again, the purchase of a dozen nonrefundable airplane tickets, the booking of a block of the Washington Hilton, and the payment of twenty-three thousand dollars in deposits for a bar mitzvah that has been on the calendar since the last Winter Olympics are no guarantee that it’s going to happen. * * * A group of boys lumbered down the halls of Adas Israel, laughing, punching, blood rushing from developing brains to developing genitals and back again in the zero-sum game of puberty. “Seriously, though,” one said, the second s getting caught on his palate expander, “the only good thing about blowjobs are the wet handjobs you get with them.” “Amen to that.” “Otherwise you’re just boning a glass of water with teeth.” “Which is pointless,” said a redheaded boy who still got chills from so much as thinking about the epilogue of Harry Potter and the Deathly Hallows. “Nihilistic.” If God existed and judged, He would have forgiven these boys everything, knowing that they were compelled by forces outside of themselves inside of themselves, and that they, too, were made in His image. Silence as they slowed to watch Margot Wasserman lapping water. It was said that her parents parked two cars outside their three-car garage because they had five cars. It was said that her Pomeranian still had its balls, and they were honeydews. “Goddamn it, I want to be that drinking fountain,” a boy with the Hebrew name Peretz-Yizchak said. “I want to be the missing part of those crotchless undies.” “I want to fill my dick with mercury.” A pause. “What the hell does that mean?” “You know,” Marty Cohen-Rosenbaum, né Chaim ben Kalman, said, “like … make my dick a thermometer.” “By feeding it sushi?” “Or just injecting it. Or whatever. Dude, you know what I mean.” Four shakes, and their heads achieved an unintended synchronicity, like Ping-Pong spectators. In a whisper: “To put it in her butt.” The others were lucky to have twenty-first-century moms who knew that temperatures were taken digitally in the ear. And Chaim was lucky that the boys’ attention was diverted before they had time to slap him with a nickname he would never shed. Sam was sitting on the bench outside Rabbi Singer’s office, head lowered, eyes on the upturned hands in his lap like a monk waiting to burn. The boys stopped, turning their self-hatred toward him. “We heard what you wrote,” one said, thrusting a finger into Sam’s chest. “You crossed a line.” “Some fucked-up shit, bro.” It was odd, because Sam’s profligate sweat production usually didn’t kick in until the threat had subsided. “I didn’t write it, and I’m not your”—air quotes—“bro.” He could have said that, but he didn’t. He also could have explained why nothing was as it seemed. But he didn’t. Instead, he just took it, as he always did in life on the crap side of the screen. On the other side of the rabbi’s door, on the other side of the rabbi’s desk, sat Sam’s parents, Jacob and Julia. They didn’t want to be there. No one wanted to be there. The rabbi needed to embroider some thoughtful-sounding words about someone named Ralph Kremberg before they put him in the ground at two o’clock. Jacob would have preferred to be working on the bible for Ever-Dying People, or ransacking the house for his missing phone, or at least tapping the Internet’s lever for some dopamine hits. And today was supposed to be Julia’s day off—this was the opposite of off. “Shouldn’t Sam be in here?” Jacob asked. “I think it’s best if we have an adult conversation,” Rabbi Singer said. “Sam’s an adult.” “Sam is not an adult,” Julia said. “Because he’s three verses shy of mastering the blessings after the blessings after his haftorah?” Ignoring Jacob, Julia put her hand on the rabbi’s desk and said, “It’s clearly unacceptable to talk back to a teacher, and we want to find a way to make this right.” “But at the same time,” Jacob said, “isn’t suspension a bit draconian for what, in the scheme of things, is not really that big a deal?” “Jacob…” “What?” In an effort to communicate with her husband but not the rabbi, Julia pressed two fingers to her brow and gently shook her head while flaring her nostrils. She looked more like a third-base coach than a wife, mother, and member of the community attempting to keep the ocean from her son’s sand castle. “Adas Israel is a progressive shul,” the rabbi said, eliciting an eye-roll from Jacob as reflexive as gagging. “We have a long and proud history of seeing beyond the cultural norms of any given moment, and finding the divine light, the Ohr Ein Sof, in every person. Using racial epithets here is a very big deal, indeed.” “What?” Julia asked, finding her posture. “That can’t be right,” Jacob said. The rabbi sighed a rabbi’s sigh and slid a piece of paper across his desk to Julia. “He said these?” Julia asked. “He wrote them.” “Wrote what?” Jacob asked. Shaking her head in disbelief, Julia quietly read the list: “Filthy Arab, chink, cunt, jap, faggot, spic, kike, n-word—” “He wrote ‘n-word’?” Jacob asked. “Or the actual n-word?” “The word itself,” the rabbi said. Though his son’s plight should have taken mental precedence, Jacob became distracted by the fact that this was the only word that could not bear vocalization. “There must be a misunderstanding,” Julia said, finally handing the paper to Jacob. “Sam nurses animals back to—” “Cincinnati Bow Tie? That’s not a racial epithet. It’s a sex act. I think. Maybe.” “They’re not all epithets,” the rabbi said. “You know, I’m pretty sure ‘Filthy Arab’ is a sex act, too.” “I would have to take your word for it.” “My point is, maybe we’re completely misinterpreting this list.” Ignoring her husband again, Julia said, “What has Sam said about this?” The rabbi picked at his beard, searching for words as a macaque searches for lice. “He denied it. Vociferously. But the words weren’t there before class, and he is the only person who sits at that desk.” “He didn’t do it,” Jacob said. “It’s his handwriting,” Julia said. “All thirteen-year-old boys write the same.” The rabbi said, “He wasn’t able to offer another explanation for how it got there.” “It’s not his job to,” Jacob said. “And by the way, if Sam were to have written those words, why on earth would he have left them on the desk? The brazenness proves his innocence. Like in Basic Instinct.” “But she did it in Basic Instinct,” Julia said. “She did?” “The ice pick.” “I guess that’s right. But that’s a movie. Obviously some genuinely racist kid, with a grudge against Sam, planted it.” Julia spoke directly to the rabbi: “We’ll make sure Sam understands why what he wrote is so hurtful.” “Julia,” Jacob said. “Would an apology to the teacher be sufficient to get the bar mitzvah back on its tracks?” “It’s what I was going to suggest. But I’m afraid word of his words has spread around our community. So—” Jacob expelled a puff of frustration—a gesture he’d either taught to Sam or learned from him. “And hurtful to whom, by the way? There’s a world of difference between breaking someone’s nose and shadow boxing.” The rabbi studied Jacob. He asked, “Has Sam been having any difficulties at home?” “He’s been overwhelmed by homework,” Julia began. “He did not do this.” “And he’s been training for his bar mitzvah, which is, at least in theory, another hour every night. And cello, and soccer. And his younger brother Max is going through some existential stuff, which has been challenging for everyone. And the youngest, Benjy—” “It sounds like he’s got a lot on his plate,” the rabbi said. “And I certainly sympathize with that. We ask a lot of our children. More than was ever asked of us. But I’m afraid racism has no place here.” “Of course it doesn’t,” Julia said. “Hold on. Now you’re calling Sam a racist?” “I did not say that, Mr. Bloch.” “You did. You just did. Julia—” “I don’t remember his exact words.” “I said, ‘Racism has no place here.’” “Racism is what racists express.” “Have you ever lied, Mr. Bloch?” Jacob reflexively searched his jacket pocket yet again for his phone. “I assume that, like everyone who has ever lived, you have told a lie. But that doesn’t make you a liar.” “You’re calling me a liar?” Jacob asked, his fingers wrapped around nothing. “You’re boxing at shadows, Mr. Bloch.” Jacob turned to Julia. “Yes, the n-word is clearly bad. Bad, bad, very bad. But it was one word among many.” “You think the larger context of misogyny, homophobia, and perversion makes it better?” “But he didn’t do it.” The rabbi shifted in his chair. “If I can speak frankly for a moment.” He paused, thumbing the inside of his nostril with plausible deniability. “It can’t be easy for Sam—being Irving Bloch’s grandson.” Julia leaned back and thought about sand castles, and the Shinto shrine gate that washed up in Oregon two years after the tsunami. Jacob turned to the rabbi. “Excuse me?” “For a child’s role model—” “This should be good.” The rabbi addressed Julia. “You must know what I mean.” “I know what you mean.” “We do not know what you mean.” “Perhaps if it didn’t seem, to Sam, that saying anything, no matter—” “You’ve read volume two of Robert Caro’s biography of Lyndon Johnson?” “I have not.” “Well, if you were the worldly kind of rabbi, and had read that classic of the genre, you’d know that pages 432 to 435 are devoted to how Irving Bloch did more than anyone else in Washington, or anywhere, to ensure the passage of the Voting Rights Act. A kid could not find a better role model.” “A kid shouldn’t have to look,” Julia said, facing forward. “Now … did my father blog something regrettable? Yes. He did. It was regrettable. He regrets it. An all-you-can-eat buffet of regret. But for you to suggest that his righteousness is anything but an inspiration to his grandchildren—” “With all due respect, Mr. Bloch—” Jacob turned to Julia: “Let’s get out of here.” “Let’s actually get what Sam needs.” “Sam doesn’t need anything from this place. It was a mistake to force him to have a bar mitzvah.” “What? Jacob, we didn’t force him. We might have nudged him, but—” “We nudged him to get circumcised. With the bar mitzvah, it was proper force.” “For the last two years, your grandfather has been saying that the only reason he hangs on is to make it to Sam’s bar mitzvah.” “All the more reason not to have it.” “And we wanted Sam to know that he’s Jewish.” “Was there any chance of him not knowing that?” “To be Jewish.” “Jewish, yes. But religious?” Jacob never knew how to answer the question “Are you religious?” He’d never not belonged to a synagogue, never not made some gesture toward kashruth, never not assumed—not even in his moments of greatest frustration with Israel, or his father, or American Jewry, or God’s absence—that he would raise his children with some degree of Jewish literacy and practice. But double negatives never sustained a religion. Or as Sam’s brother Max would put it in his bar mitzvah speech three years later, “You only get to keep what you refuse to let go of.” And as much as Jacob wanted the continuity (of history, culture, thought, and values), as much as he wanted to believe that there was a deeper meaning available not only to him but to his children and their children—light shone between his fingers. When they had started dating, Jacob and Julia often spoke about a “religion for two.” It would have felt embarrassing if it hadn’t felt ennobling. Their Shabbat: every Friday night, Jacob would read a letter he had written for Julia over the course of the week, and she would recite a poem from memory; and without overhead lighting, the phone unplugged, the watches stowed under the cushion of the red corduroy armchair, they would slowly eat the dinner they’d slowly prepared together; and they would draw a bath and make love while the waterline rose. Wednesday sunrise strolls: the route became unwittingly ritualized, traced and retraced week after week, until the sidewalk bore an impression of their path—imperceptible, but there. Every Rosh Hashanah, in lieu of going to services, they performed the ritual of tashlich: casting breadcrumbs, meant to symbolize the past year’s regrets, into the Potomac. Some sank, some were carried to other shores by the current, some regrets were taken by gulls to feed their still-blind young. Every morning, before rising from the bed, Jacob kissed Julia between the legs—not sexually (the ritual demanded that the kiss never lead to anything), but religiously. They started to collect, when traveling, things whose insides had an aspect of being larger than their outsides: the ocean contained in a seashell, a depleted typewriter ribbon, the world in a mercury-glass mirror. Everything seemed to move toward ritual—Jacob picking Julia up from work on Thursdays, the morning coffee in shared silence, Julia replacing Jacob’s bookmarks with small notes—until, like a universe that has expanded to its limit and then contracts toward its beginning, everything was undone. Some Friday nights were just too late, and some Wednesday mornings were just too early. After a difficult conversation there would be no kiss between the legs, and if one isn’t feeling generous, how many things really qualify as being larger on the inside than on the outside? (You can’t put resentment on a shelf.) They held on to what they could, and tried not to acknowledge how secular they had become. But every now and then, usually in a moment of defensiveness that, despite the pleas of every better angel, simply could not resist taking the form of blame, one of them would say, “I miss our Shabbats.” Sam’s birth felt like another chance, as did Max’s and Benjy’s. A religion for three, for four, for five. They ritualistically marked the children’s heights on the doorframe on the first day of every year—secular and Jewish—always first thing in the morning, before gravity did its work of compression. They threw resolutions into the fire every December 31, took Argus on a family walk every Tuesday after dinner, and read report cards aloud on the way to Vace for otherwise forbidden aranciatas and limonatas. Tuck-in happened in a certain order, according to certain elaborate protocols, and on anyone’s birthday everyone slept in the same bed. They often observed Shabbat—as much in the sense of self-consciously witnessing religion as fulfilling it—with a Whole Foods challah, Kedem grape juice, and the tapered wax of endangered bees in the silver candleholders of extinct ancestors. After the blessings, and before eating, Jacob and Julia would go to each of the children, hold his head, and whisper into his ear something of which they were proud that week. The extreme intimacy of the fingers in the hair, the love that wasn’t secret but had to be whispered, sent tremors through the filaments of the dimmed bulbs. After dinner, they performed a ritual whose origin no one could remember and whose meaning no one questioned: they closed their eyes and walked around their house. It was fine to speak, to be silly, to laugh, but their blindness always became silent. Over time, they developed a tolerance for the dark quiet and could last for ten minutes, then twenty. They would meet back at the kitchen table, and then open their eyes together. Each time it was revelatory. Two revelations: the foreignness of a home the children had lived in their entire lives, and the foreignness of sight. One Shabbat, as they drove to visit their great-grandfather Isaac, Jacob said, “A person gets drunk at a party, and hits and kills a kid on the way home. Another person gets equally drunk, and makes it home safely. Why does the first one go to jail for the rest of his life, while the second gets to wake up the next morning as if nothing happened?” “Because he killed a kid.” “But in terms of what they did wrong, they are equally guilty.” “But the second one didn’t kill a kid.” “Not because he was innocent, but because he was lucky.” “But still, the first one killed a kid.” “But when we think about guilt, shouldn’t we think about actions and intentions, in addition to outcomes?” “What kind of party was it?” “What?” “Yeah, and what was the kid doing out that late, anyway?” “I think the point—” “His parents should have kept him safe. They should be sent to jail. But I guess then the kid wouldn’t have parents. Unless he lived in jail with them.” “You’re forgetting he’s dead.” “Oh, right.” Sam and Max became enthralled by intention. Once, Max ran into the kitchen crying, holding his stomach. “I punched him,” Sam said from the living room, “but not on purpose.” Or when, in retaliation, Max stomped on Sam’s half-finished Lego chalet and said, “It wasn’t on purpose; I only meant to stomp on the rug beneath it.” Broccoli was fed to Argus under the table, “by accident.” Quizzes weren’t studied for, “on purpose.” The first time Max told Jacob “Shut up”—in response to a poorly timed suggestion that he take a break from some Tetris derivative on which he was about to crack the top ten scores of the day but wasn’t supposed to be playing in the first place—he put down Jacob’s phone, ran to him, hugged him, and with fear-glazed eyes, said, “I didn’t mean it.” When the fingers of Sam’s left hand were crushed in the hinge of the heavy iron door and he screamed, “Why did that happen?” over and over and over, “Why did that happen?” and Julia, holding him against her, blood blooming across her shirt as breast milk used to when she heard a baby cry, said simply, “I love you, and I’m here,” and Jacob said, “We need to go to the emergency room,” Sam, who feared doctors more than anything any doctor could ever treat, pleaded, “We don’t! We don’t! It was on purpose! I did this on purpose!” Time passed, the world exerted itself, and Jacob and Julia began to forget to do things on purpose. They didn’t refuse to let go, and like the resolutions, and Tuesday walks, and birthday calls to the cousins in Israel, and three overflowing shopping bags of Jewish deli food brought to Great-Grandpa Isaac on the first Sunday of every month, and skipping school for the Nats’ home opener, and singing “Singin’ in the Rain” while riding Ed the Hyena through the automated car wash, and the “gratitude journals,” and “ear inspections,” and annual pumpkin picking and carving and seed roasting and monthlong decomposition, the whispered pride fell away. The inside of life became far smaller than the outside, creating a cavity, an emptiness. Which is why the bar mitzvah felt so important: it was the final thread of the frayed tether. To snip it, as Sam had so badly wanted, and as Jacob was now suggesting against his own real need, would send not just Sam but the family floating off into that emptiness—more than enough oxygen to last a life, but what kind of life? Julia turned to the rabbi: “If Sam apologizes—” “For what?” Jacob asked. “If he apologizes—” “To whom?” “Everyone,” the rabbi said. “Everyone? Everyone living and dead?” Jacob assembled that phrase—everyone living and dead—not in the light of all that was about to happen, but in the pitch-blackness of the moment: this was before the folded prayers bloomed from the Wailing Wall, before the Japanese Crisis, before the ten thousand missing children and the March of a Million, before “Adia” became the most searched term in the history of the Internet. Before the devastating aftershocks, before the alignment of nine armies and the distribution of iodine pills, before America never sent F-16s, before the Messiah was too distracted or nonexistent to awake the living or the dead. Sam was becoming a man. Isaac was weighing whether to kill himself or move from a home to a Home. “We want to put this behind us,” Julia said to the rabbi. “We want to make it right, and go through with the bar mitzvah as planned.” “By apologizing for everything to everyone?” “We want to get back to happiness.” Jacob and Julia silently registered the hope and sadness and strangeness of what she’d said, as the word dissipated through the room and settled atop the stacks of religious books and on the stained carpeting. They’d lost their way, and lost their compass, but not their belief that it was possible to get back—even if neither knew exactly what happiness she was referring to. The rabbi interwove his fingers, just like a rabbi, and said, “There’s a Hasidic proverb: ‘While we pursue happiness, we flee from contentment.’” Jacob rose, folded the paper, tucked it in his pocket, and said, “You’ve got the wrong guy.” Copyright © 2016 by Jonathan Safran Foer view abbreviated excerpt only...
Discussion Questions1. From Isaac and Irving to Jacob and Sam to Tamir and Barak, the male characters of Here I Am complicate simple notions of Jewish masculinity. How do the expectations of manhood differ across generations and nationalities? What do the Bloch and Blumenberg men all have in common?
2. Jacob and Julia are not traditionally religious, but early in their relationship they practiced a “reli- gion for two”—their own Friday Shabbat, Wednesday strolls, and Rosh Hashanah rituals, among others. What do rituals mean for the characters of Here I Am? How important are rituals—in reli- gion, in relationships, and in everyday life—for you?
3. Irv tells his son, Jacob, “Without context, we’d all be monsters” (page 24). What are the contexts that the characters refer to in order to explain their behavior? Are they being honest when they do this? Does the context for behavior make a person more or less responsible for his or her actions?
4. What did you think of Julia’s reaction upon discovering Jacob’s secret cell phone? How would you have reacted?
5. Technology is central to the lives of the characters of Here I Am: texting, virtual worlds, tablets, the Internet, television, Skype, podcasts, blogs, and so on. What are the different roles that tech- nology plays in the lives of these characters? How does technology affect your own life and the ways you communicate?
6. What do Sam and Billie learn about love and con ict at Model UN? How does the students’ imaginary leadership differ from the responses of world leaders when an actual crisis erupts in the Middle East?
7. In the chapter “Maybe It Was the Distance” (beginning on page 219), we learn that Isaac and Ben- ny (Tamir’s grandfather) were the only siblings out of a family of seven brothers who survived the Shoah. After a few years together in a displaced persons camp, Isaac settles in America, and Benny in Israel. Foer writes, “Isaac never understood Benny. Benny understood Issac, but never forgave him.” Did Isaac evade his responsibilities to the Jewish homeland by moving to Washing- ton, D.C.? What did you think of Jacob’s decision not to go to Israel? Was he being cowardly or courageous? How do the other characters, like Tamir and Irv, de ne courage?
8. “Before [Jacob and Julia] had kids, if asked to conjure images of parenthood they would have said things like ‘Reading in bed,’ and ‘Giving a bath,’ and ‘Running while holding the seat of a bicycle.’ Parenthood contains such moments of warmth and intimacy, but isn’t them. It’s cleaning up. The great bulk of family life involves no exchange of love, and no meaning, only ful llment. Not the ful llment of feeling ful lled, but of ful lling that which now falls to you” (page 466). If you are a parent, do you agree? Did this vision of family life ring true to you?
9. At Isaac’s funeral, the rabbi says: “And so it is with prayer, with true prayer, which is never a request, and never praise, but the expression of something of extreme signi cance that would otherwise have no way to be expressed. As Abraham Joshua Heschel wrote, ‘Prayer may not save us. But prayer may make us worthy of being saved.’ We are made worthy, made righteous, by ex- pression” (page 350). What is the role of prayer for the characters in the novel? What does prayer mean in your own life?
10. Compare the early version of Sam’s bar mitzvah speech, which begins on page 101, to the nal version, which begins on page 450. How has his view of the world, and of himself, been trans- formed?
11. The novel takes its title from passages in Genesis in which God calls out, “Abraham!” before ordering him to sacri ce his son, Isaac. Abraham dutifully responds, “Here I am.” When do the novel’s characters let each other know “Here I am,” bound by duty? How does this kind of duty both make us free and constrain us?
12. How does Jacob and Julia’s divorce affect their three sons? Does it bring them together? What did you think of the “family conversation” between the brothers that begins on page 437?
13. After viewing a documentary on concentration camps, Sam is wracked with the notion that “his life was, if not the result of, then at least inextricably bound to, the profound suffering, and that there was some kind of existential equation, whatever it was and whatever its implications, be- tween his life and their deaths. Or no knowledge, but a feeling . . . The feeling of being Jewish, but what was that feeling?” (pages 338–39). How does the legacy of the Holocaust affect the Blochs? How do they de ne their Jewish identity?
14. How did you react to Jacob’s terrifying, exhilarating experience in the lion’s den (page 390)? What was Tamir’s motivation in insisting that Jacob make the leap? How does that moment serve as a metaphor for their adult lives?
15. Discuss the “How to Play” instructions that make up part VII, “The Bible.” What autobiographi- cal details do they reveal about Jacob? Has everyone in his family spent their lives performing an invented role? How do the different characters use humor to express their feelings?
16. Should Julia have run away from Mark, or should she have run to him even sooner? Could Jacob and Julia have saved their marriage? Was it the texts that undid their marriage, or was it something else? Why do you think Jacob wrote the texts?
17. “More than a thousand ‘constructed languages’ have been invented—by linguists, novelists, hobbyists—each with the dream of correcting the imprecision, inef ciency, and irregularity of natural language. Some constructed languages are based on the musical scale and sung. Some are color-based and silent. The most admired constructed languages were designed to reveal what communication could be, and none of them is in use” (pages 427–28). The characters of Here I Am struggle to express outside what they feel inside, to overcome the inadequacy of language and say what they really mean. What con icts in the book are rooted in failures of communication? Do you struggle, like Julia, Jacob, Sam, Isaac, and the others, to express yourself, to speak hard truths?
18. Do you think the book stakes out a position on Israel and its relationship with the United States and the Arab world?
19. What makes Argus’s story a tting conclusion to the novel? What has Argus taught Jacob about nding ful llment in life?
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