I lived in Moscow for more than forty years. I loved it as passionately as one loves a human being. I thought I would not be able to live a single day without it. And yet I have left it forever—consciously, calmly, even joyfully, without a chance to see it again or any desire to return. I live without nostalgia, without looking back. Moscow, such as it is, is gone from my soul, and that is the best proof of the correctness of my decision. 214 At the beginning of the twentieth century, Tevye’s daughters had three promised lands to choose from. At the turn of the twenty-first, there are only two. Communism lost out to both liberalism and nationalism and then died of exhaustion. The Russian part of the Jewish Century is over. The home of the world’s largest Jewish population has become a small and remote province of Jewish life; the most Jewish of all states since the Second Temple has disappeared from the face of the earth; the sacred center of world revolution has been transformed into the capital of yet another Apollonian nation-state. Hodl, who was once admired by her sisters for her association with Russia, world revolution, and the Soviet state, has become a family embarrassment, or possibly a ghost. Few Jewish histories seem to remember who she is: the twentieth century as they represent it includes the lives of Tsaytl, Beilke, Chava, and their descendants, as well the sudden exodus of Tevye’s forgotten and apparently orphaned grandchildren from the captivity of the “Red Pharaohs.” 215 The Jewish part of Russian history is over too. It is closely associated with the fate of the Soviet experiment and is remembered or forgotten accordingly. Most Jewish nationalist accounts of Soviet history have preserved the memory of Jewish victimization at the hands of the Whites, Nazis, Ukrainian nationalists, and the postwar Soviet state, but not the memory of the Jewish Revolution against Judaism, Jewish identification with Bolshevism, and the unparalleled Jewish success within the Soviet establishment of the 1920s and 1930s. Some Russian nationalist accounts, on the other hand, equate Bolshevism with Jewishness in an effort to represent the Russian Revolution as a more or less deliberate alien assault on the Russian people and culture. As I write this, Alexander Solzhenitsyn has urged Jews to accept “moral responsibility” for those of their kinsmen who “took part in the iron Bolshevik leadership and, even more so, in the ideological guidance of a huge country down a false path.” Citing