Only when Father underwent the male ritual of obedience himself did Vanya realize that this Jewish business was not just something they were doing to their son. Father tried to go about his ordinary work but could not; though he said nothing, his pain and embarrassment at showing it made him almost silent.

Mother, ever supportive, said nothing even to refer to what the mohel had done to her husband, but Vanya thought he detected a slight smirk on her face when Father asked her to fetch him something that ordinarily he would get up and find for himself. He wondered briefly if this meant that Mother thought the whole enterprise of believing in God was amusing, but as Father's wound healed and life returned to what passed for normal these days, Vanya began to suspect that, despite her irony, it was Mother who was a believer.

Perhaps she had been a believer all along, despite slathering the tangy, bacony lard on her bread like any other Russian. Father's discovery of his Jewishness was part of an overall strategy; Mother simply knew who ran the universe. Father was forcing himself to act like a believer. Mother showed not a doubt that God really existed. She just wasn't on speaking terms with him. "Six million Jews died from the Fascists," she said to Father. "Your one voice, praying, is going to fill all that silence? When a child dies, do you comfort the parents by bringing them a puppy to take care of?"

Mother apparently believed not only in the idea of God, but also that he was the very same God who chose the Jews back when it was just Abraham carting his barren wife around with him, pretending she was his sister whenever some powerful man lusted after her.

That was a favorite story for Vanya, as Father insisted that they study Torah together, going over to the apartment of a rabbi and hearing him read the Hebrew and translate. As they walked home, they would talk about what they'd heard. "These guys are religious?" Vanya kept asking. "Judah sleeps with a prostitute on the road, only it turns out to be his daughter-in-law so it's all right with God?"

The story of the circumcision of Shechem was Vanya's turning point. Dinah, the daughter of Jacob, gets raped by the prince of Shechem. The prince wants to marry her and Jacob agrees that this would make everything all right, only Dinah's twelve brothers are more interested in repairing the family's wounded honor than in getting their sister married to a rich man with a throne in his future. So they tell the prince that he and all the men of his city have to be circumcised, and when the men are all lying there holding their handles and saying Ow, ow, ow, the sons of Jacob draw their swords and slaughter them all. At the end of that story, Vanya said to his father, "Maybe I'll let the mohel do it to me."

Father looked at him in utter consternation. "That story makes you want to be circumcised?"

Vanya shrugged.

"Is there any hope that you can explain to me why this makes sense?"

"I'm thinking about it, that's all," said Vanya. He would have explained it, if he could. Before the story he refused even to think about it; after the story, it became conceivable to him, and, once he could conceive of it, it soon became inevitable.

Later, running, he thought maybe he understood why that story changed his mind. Circumcision was a foolish, barbaric thing to do. But having the story of Shechem in Torah showed that God himself knew this. It's barbaric, God seemed to be saying, and it hurts like hell, but I want you to do it. Make yourself weak, so somebody could come in and kill you and you'd just say, Thank you, I don't want to live anyway because somebody cut off part of my privates.

He couldn't explain this to his father. He just knew that as long as God recognized that it was a ludicrous thing to do, he could do it.

So for a few days Vanya didn't run. And it turned out that by the time the circumcision healed so he could run again, they took the city out from under him. The American Congress had antagonized the Russian government by tying most-favored-nation status to Russia's upping the number of Jews getting visas, and in reply the Russians cut the emigration of Jews down to nothing and started harassing them more. To Vanya's family, this had very practical consequences. They lost their apartment.

For Father, it meant no more consultations with students, no more visits with his former colleagues at the university. It meant the shame of being utterly dependent on others for food and clothing for his family, for there was no job he could get.

Mother took it all in stride. "So we make bricks without straw," she said. All his life Vanya remembered her making enigmatic comments like that. Only now he was reading Exodus and he got the reference and realized: Mother really is a Jew! She's been talking to us as if we were all Jews my whole life, only I didn't get it. And for the first time Vanya wondered if maybe this whole thing might not be her plan, only she was so good at it that she had gotten Father to think of it himself, for his own very logical, unreligious reasons. Don't become a practicing Jew because God commands it, become one so you can get your son a good life in America. Could she possibly be that sneaky?

For a week, they camped in the homes of several Jews who had no room for them. It couldn't last for long, this life, partly because the crowding was so uncomfortable, and partly because it was so obvious that, compared to these lifelong followers of the Law, Vanya and his parents were dilettantes at Judaism. Father and Vanya hacked at Hebrew, struggled to keep up with the prayers, and looked blankly a hundred times a day when words and phrases were said that meant nothing to them.

Mother seemed untroubled by such problems, since she had lived for a couple of years with her mother's parents, who kept all the holidays, the two kitchens, the prayers, the differentiation of women and men. Yet Vanya saw that she, too, seemed more amused than involved in the life of these homes, and the women of these households seemed even more wary of her than the men were of Father.

Finally it wasn't a Jew at all, but a second cousin (grandson of Father's grandfather's brother, as they painstakingly explained to Vanya), who took them in for the potentially long wait for an exit visa. Cousin Marek had a dairy farm in the foothills of the Carpathian Mountains, in a region that had been part of Poland between the wars, and so escaped Stalin's savage collectivization of the freehold farmers of Ukraine. Because this hill country was remote, strategically unimportant, and thinly populated, Communism here was mostly window dressing. Technically Cousin Marek's dairy herd was merely a portion of the herd belonging to the farflung dairy collective; in actual practice, they were his cows, to be bred and cared for as he wished. A good portion of the milk and cheese they produced didn't quite make its way into the state-run dairy system. Instead, it was bartered here and there for goods and services, and now and then for hard Western currency. Cousin Marek had the room, the independent attitude, and enough surplus to take in a few hapless cousins who had decided to become Jews in order to get to the West.

"The country life will be good for you, Vanya," said Father, though the sour expression on his face suggested that he had not yet thought of a way that the country life would be good for him. What Cousin Marek did not have was a university within three hours' travel. If Father was to lecture, he'd have to find a subject matter interesting to cows.

As for Vanya, though, Father was right. The country life was good for him. The chores were hard, for though Cousin Marek was a pleasant man, he nevertheless expected that everyone on the farm would work every day, and give full measure. But Vanya got used to labor quickly enough, not to mention the country food, the whole milk, the coarser, crustier, more floury bread they made in this part of Ukraine. The farm was good; but what he came to love lay beyond the farm. For in this backwater, some remnant of the old forests of Europe still survived.