54 pages • 1-hour read
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Content Warning: This section of the guide includes discussion of mental illness and sexual content.
Eliza dreams that she’s at the National Spelling Bee, held in a nightmarish version of Beth Amicha Synagogue. The audience has predatory teeth, and when her number is called, she knows she will be eliminated. After a distorted walk to the microphone, a bell rings, and she is thrown from the stage, her teeth replaced with smaller, sharper ones.
A brief flashback recalls Aaron attending his grandfather’s funeral, where he was frightened by the resemblance between his father and the body in the coffin. He became overwhelmed and was unable to comfort his father, though Saul briefly responded with relief.
Days before the bee, Eliza searches for the perfect shirt to pack. Miriam, who has kept her distance since the kaleidoscope incident, asks Eliza to describe her spelling process. Eliza explains that she hears a word’s voice and sees letters arranging themselves in her head. Pleased, Miriam retrieves a box of her old boarding-school clothes from the attic. Eliza finds a shirt with green buttons and Miriam’s name sewn in the collar.
At the hotel in Washington, DC, Eliza is assigned number 59. Saul shows her a map of the city, pointing out streets named for letters of the alphabet. Upon seeing this, Eliza feels momentarily confident and reassured.
Back home, Miriam relishes Saul’s absence. She sleeps naked and sprawled, feeling recalibrated. She decides to stop shaving, viewing it as part of a larger personal shift tied to her understanding of Tikkun Olam, or repairing what is missing in the world. The next day, she drives without planning and is drawn to an unfamiliar house. After finding a key under the doormat, she enters and steals a blue ceramic dish, rationalizing the theft as reclaiming a missing part of herself.
In DC, Eliza and Saul practice in their hotel room. When Eliza struggles with “gegenschein,” Saul tells her to stop thinking and let the letters guide her. She tries his method but misspells the word. Upset, she locks herself in the bathroom. Through the door, Saul insists that she wasn’t concentrating enough, increasing the pressure on her to follow his approach. That night, Eliza dreams of being swarmed by winged letters.
During the days leading up to the competition, Eliza participates in organized events with other contestants while continuing to study with Saul, becoming increasingly aware of the number of competitors and the structure of the competition.
At home, Aaron attempts to practice meditation naked but is unable to control his physical impulses and masturbates, ending the attempt.
At the park on Shabbat, Aaron sits on a bench reading about Hinduism. A young man approaches him and introduces himself as Chali. They discuss theology, and Chali explains his journey from Catholicism through Buddhism to Krishna consciousness. He invites Aaron to visit the International Society for Krishna Consciousness (ISKCON) temple on Sunday, giving Aaron language for his search in the idea of “God consciousness.”
The final day of the bee begins, and Eliza observes the nervous tics of the other contestants, especially a homeschooled girl named Rachel. She successfully spells earlier words using her father’s method before being given the word “duvetyn”; she tries to let the letters guide her but misspells it and is eliminated. Rachel goes on to win the bee with the word “piranha.”
Back home, the family eats a tense victory dinner. Aaron asks to see a movie with a new friend named Charlie as cover for visiting the temple. Saul misreads this as a possible date. Aaron, who hasn’t properly observed Shabbat in Saul’s absence, feels anxious about being discovered. When asked about high school, Miriam explains that she attended a girls’ boarding school and rarely dated.
A flashback reveals that in eighth grade, Aaron burned his hated gym uniform on the patio. When the polyester melted onto the concrete, creating a permanent stain, he panicked and lied to Saul, telling him that he had been playing. Saul accepted the explanation without pressing further.
Miriam drives to another unfamiliar neighborhood and breaks into a second house through a window. She steals a pressed-copper ashtray but becomes overwhelmed by the house’s grime and vomits before fleeing.
That night, Miriam seeks out Saul sexually. Saul responds with confusion and tentative interest. During the encounter, Miriam attempts to focus on the physical interaction but remains detached. Later, Eliza hears her parents having sex for what she believes is the first time in years and listens, fascinated, imagining what is happening without fully understanding it.
Aaron wakes up nervous about visiting the temple. He tries distracting himself by going to the park, hoping to see Chali. He leaves disappointed when the ordinary setting fails to match his expectations.
Meanwhile, Saul decides to wait for Eliza to approach him about studying again and goes upstairs with his guitar, intending to reconnect with Aaron. He leaves when he finds his son’s bedroom door closed.
That evening, Aaron tells his parents that he’s seeing a movie and goes to the temple. A woman in a sari welcomes him, and Chali appears in a yellow robe with a shaved head. Chali shows Aaron the temple room with its Krishna and Radha deities and explains the wax statue of Srila Prabhupada, the Founder-Acarya. When Aaron asks if they worship Prabhupada, Chali clarifies that they worship only God; Prabhupada receives thanks and respect.
Chali explains that “Krishna” is their word for God and that ISKCON works in harmony with all religions. In his office, Chali gives Aaron the Sri Isopanisad and Bhagavad Gita, plus japa beads made from sacred banyan wood. He explains that each bead represents one completed chant and that devotees chant at least 16 rounds daily. When Aaron asks if Chali feels God while chanting, Chali describes how he initially only felt relaxed, but as he let go of maya, chanting brought amazing happiness.
At home, Aaron examines his gifts and begins chanting in his closet. The enclosed space feels contained and private. He continues chanting regularly, including during the school day, and carries the beads with him. When the scent of the banyan wood beads sticks to his fingers, he notices it repeatedly. He gradually increases the number of rounds he chants.
Meanwhile, Eliza can’t get through a day without hearing a spelling-bee word. Each time gives her an adrenaline rush, but the moment fades, leaving disappointment. During a Barney Miller episode, she hears “loquat” and remembers how the word’s letters once felt vivid and immediate to her. Recalling Saul’s promise that next year she could be unstoppable, she decides to believe him. The next night, Saul wakes to Miriam performing oral sex on him. She remains unresponsive to him and continues the encounter without speaking, while Saul reacts with confusion and attempts to slow her down.
Eliza returns to Saul’s study. He has her write the alphabet repeatedly without looking, switching hands and focusing only on the motion. She visualizes letters increasing in size. They chant the alphabet together until letters become music. Saul teaches her to clear her mind and open herself to a letter. When one comes to her, she experiences distinct physical sensations associated with it. Saul then instructs her to open herself to all words containing that letter.
Eliza imagines growing with the letter as it forms her body parts. A stream of words flows through her consciousness so quickly that she barely registers each one before the next appears. Beneath these are words she doesn’t quite catch, hovering at the edge of awareness. She promises to meet them next time. Aaron’s chanting practice culminates on a Saturday when he completes a full 16 rounds for the first time, losing track of time as he continues chanting for over two hours.
Miriam’s increasing involvement in burglary reflects a shift in how she organizes her search for wholeness, shaping her engagement with the family through inwardly directed practices. Left alone while Saul and Eliza travel to Washington, DC, for the National Spelling Bee, Miriam experiences the house as a space of possibility. She stops shaving her legs and armpits, viewing this abandonment of grooming as devotion to Tikkun Olam, a personal mission to correct a cosmic imbalance. She enters unfamiliar houses and removes objects, interpreting these actions as part of this process. She rationalizes these thefts as acts of reclaiming missing pieces of herself, fragments necessary to repair an internal fracture. The physical toll of this pursuit highlights its destructive nature: She feels that her “insides have been recalibrated” (101), a shift that alienates her further from her husband. This intensifying pattern reflects the theme of Expectations and Family Breakdown, as Miriam directs her search for wholeness through individualized practices that don’t extend into shared interaction within the marriage.
Simultaneously, Saul reshapes the role of spelling and letters from an intellectual pursuit into a mystical one, a shift that influences Eliza’s preparation for the National Spelling Bee. During their hotel study sessions in DC, Saul alters his pedagogical approach: He instructs Eliza to abandon rational thought entirely and to let the letters guide her. This shift is reflected in Eliza’s dreams, where letters appear overwhelming and difficult to control. When Eliza struggles with the practice word “gegenschein,” Saul insists through the door that she was not concentrating properly. This insistence on a mystical methodology reorients her approach and affects her confidence. Saul’s emphasis on receiving words reshapes Eliza’s approach at a critical stage, reducing her control over the spelling process and aligning her performance with his interpretive framework. This shift reorganizes the function of her ability within their shared practice, as her skill becomes structured through his interpretive priorities.
Aaron’s introduction to the Hare Krishna movement illustrates a parallel retreat into private religious experience, emphasizing the theme of Individual Searches for Meaning and Emotional Distance. After meeting Chali, Aaron visits the ISKCON temple and encounters a structured devotional practice centered on repetitive chanting and embodied ritual. Aaron begins chanting in his closet, finding that the enclosed space with shirts against his face feels protective and contained. The physical act of manipulating the beads and producing the rhythmic sound provides the tangible spiritual connection he found lacking in Reform Judaism’s largely intellectual and performance-based worship. To hide this new devotion from his family, Aaron lies to his parents, claiming that he’s seeing a movie with a friend named Charlie. His continued reliance on this private practice reinforces a pattern in which meaning is organized individually, contributing to reduced participation in shared family interaction.
By the end of these chapters, language is increasingly organized as a system of abstract and ritualized practice, shaping interaction in ways that limit direct interpersonal exchange and reinforcing the theme of Language Without Communication. Eliza’s study with Saul develops into repetitive and abstract practices centered on letters as sensory and experiential forms. Concurrently, Aaron extends his chanting practice through sustained repetition within private space. For both siblings, the repetitive use of sacred or abstract linguistic elements induces a trance-like state that connects them to a higher plane but renders them silent in their daily lives.
This pattern is also evident in Miriam’s physical intimacy with Saul, where she initiates sexual interaction following her burglaries, remains silent and largely unresponsive during the encounters, and continues the acts without reciprocal engagement, while Saul responds with uncertainty and attempts to slow the interactions, indicating that physical closeness is structured through uneven participation rather than mutual exchange. Although the family members share the same space, their engagement with language and with one another remains organized through separate, internally directed systems. These patterns contribute to increasing separation within the household, as individual pursuits of meaning do not extend into shared forms of communication.



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