Upon his return, he joined the faculty of the University of Judaism in Los Angeles and became the director of a Conservative Jewish summer camp affiliated with the Conservative movement, Camp Ramah. Brought up to believe that the Jewish people were central to history and God's plans, he experienced a region where there were almost no Jews and no anti-Semitism, yet whose religious believers prayed with the same fervor that he saw in Orthodox synagogues at home.
He served in South Korea from 1955 to 1957. He was appointed director of Leaders Training Fellowship, a youth organization affiliated with Conservative Judaism.Īfter receiving a master's degree in English literature, Potok enlisted with the U.S. In 1950, Potok graduated summa cum laude with a BA in English Literature.Īfter four years of study at the Jewish Theological Seminary of America he was ordained as a Conservative rabbi. In 1949, at the age of 20, his stories were published in the literary magazine of Yeshiva University, which he also helped edit. Although it wasn't published, he received a note from the editor complimenting his work.
At age 17 he made his first submission to the magazine The Atlantic Monthly. He started writing fiction at the age of 16. After reading Evelyn Waugh's novel Brideshead Revisited as a teenager, he decided to become a writer. He received an Orthodox Jewish education. A well-told tale that needed telling.Herman Harold Potok, or Chaim Tzvi, was born in Buffalo, New York, to Polish immigrants. Potok is a master storyteller.” - Chicago Tribune Filled with a host of richly drawn characters.
The reader knows from the first few pages that he is in the hands of a sure professional who won't let him down.” - People “It is an enormous pleasure to sink into such a rich. Potok's bravest book.” - The New York Times Book Review To her, life's elusive possibilities for happiness, for fulfillment, for decency, become as real and resonant as the music of the small harp that hangs on her door, welcoming all guests with its sweet, gentle tones. And Davita, unexpectedly, finds in the Jewish faith that her mother had long ago abandoned both a solace to her questioning inner pain and a test of her budding spirit of independence. But the deprivations of war and the Depression take their ruthless toll. Her loving parents, both fervent radicals, fill her with the fiercely bright hope for a new, better world. For Davita Chandal, growing up in New York in the 1930s and '40s is an experience of indescribable joy-and unfathomable sadness.
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