Thus, the concept of «sin» in the play by V. Vynnychenko is not merely a
synonym for «malice» – this is his new content, it is the result of the evil and conscious
intentions of those people who, even for the creation of good, choose sinful ways and
methods. That is why the executioner, who is only hides behind good intentions, and
his victim – Mariya, who really wants to help other people, eventually they become in
one row of wicked creatures.
The dominant human interpretations of the categories «good», «evil» and
«spirituality» above the personal and social values in V. Vynnychenko’s plays
during 1922-1930.
H. Kostyuk [14] and V. Panchenko [20] distinguish a new
stage in creativity of the writer, begins (from October in 1921) he «entered into a new
post-revolutionary-emigration stage as a writer» [14, 178], completely had broken with
politics,
V. Vynnychenko left Ukraine. And the chronological boundaries of drama
shows that this period (from 1922 to 1930) was the last stage of Vynnychenko as a
playwright.
Quite controversial, the researchers perceived the play «The Song of Izrael (Kol
Nidre)» – from the «pervious» for drama and no one for the theater»[24, 130], to
«considering the high poetic level, <...> and one of the best works in the creative work
of the playwright» [17, 49]. All attention and activity of the characters of the play are
concentrated around the feelings of people of different faith (on the one hand, the
daughter of the leader of nobility – Nata and on the other hand the Jewish teacher –
Aron). The content of title has a certain character, because the phrase «kol nidre» from
Hebrew means purification aimed at fighting against evil. However, in the play, V.
Vynnychenko, in the words of Aron, states that «Kol Nidre» is the Song of Israel – a
song of sorrow and grief ...»[5, 21],
because of this song, a man passes his pain through
the abandonment of Jewish traditions and the family as a whole. That is, intention of
Nata to destroy traditional canons, to prove the inanity of evaluating people from the
point of view of their religious views and the call to «fight for a man» – says about her
goodwill intentions. And even their material differences with Aron do not stop her,
because for Nata: «It is better to be a poor knight than a cannibal» [5, 17].
Konchynskyy’s daugter is well aware that her parents will be against their marriage,
but Nata’s behavior shows that she is ready to fight for her happiness: «If you want to
be happy, you should seek and fight for it» [5, 27]. Her decisions are highly spiritual;
she tries to prove to mankind to change their views on life and to stop enmity with
representatives of other nations: «We will show that we cannot divide into Christians
or Jews, we are only people, happy, strong and free from these prejudices! And we will
prove to them – both yours and mine! ... the struggle for a man!» [5, 33] – she always
says. And when Nata realized that she might not have the strength to reach the
victorious finale, she turned to Aron with a request to set up a «school for poor talents»
[5, 50] in memory of their struggle. And when she speaks to the sister of the groom
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