Mirra («what grief you have done to us, look at my parents») [5, 52] she realizes that
she really committed a crime. As the result, Nata wants to take all the blame on herself
and protect her loved one from the condemnation of his family.
And after a while the
girl gets approval of the parents and marries Aron. However, all her further activities
have negative consequences, because during her struggle, Nata gradually made her
husband a slave. Nata invites to a family holiday the hater of the Jewish people –
Mityakhin, because she knows about his negative attitude to Aron Blyumkes, who
considers the denationalization of Jewry as evil, and this girl’s intention is manifested
as evil. And on the objections of her husband, the woman also decides to threaten him:
«No, you will not come! Hear me?» I said so, and it must be, otherwise it will be bad,
Mykolo» [5, 81]. And only after that, Natha comes to the conclusion that her father’s
words were prophesying for her: «And he is a stranger for you. You are now in the heat
of your feelings, your romanticism or radicalism ... but in a month, two, three you will
see it yourself. And this will be a terrible drama for you. Your life will be neglected.
You cannot play!» [5, 57]. Thus, the despotic way of achieving the goal by the main
character leads to a gradual change in the direction of actions from the original self-
expression to an egotistical position. After all, Nata, guided by the principle – «I so
want and it will be so», at first she revives Aron and his talent, and then deliberately
destroys them. In the student’s feelings of Aron to Nata, we can observe obedience and
willingness to «... kiss wet traces of your feet. No, my dear, can there be such words to
tell me what I feel? Even a violin cannot say this» [5, 26]. There is constant
uncertainty
in his behavior, which is caused by inner struggle of person between feelings for Nata
and faith from childhood: «there is nothing more shameful than to leave depressed
nation and take the side of oppressors and
insulter » [5, 30]. Nata’s intention to fight
for their happiness stands for him hopeless, because, in his words, «it is an utopia
dream» [5, 28].
Aron perfectly understands that his decision to accept another faith is
the greatest crime for the traditions of his family, because «he will make a terrible blow
to them by doing this» [5, 29]. However, Nata characterizes Aron’s position most
clearly: «You are simply incapable of doing something more <...>, you are not able to
fight and sacrifice yourself for the sake of beliefs» [5, 31]. And finally under the
influence of Konchinsky’s daughter, Aron dares to act contrary to the decision of the
family: «Let suffering, let it be ashamed, let the torment that you want, I do not care!»
[5, 33] and fight for happiness and answer to the Nata’s question: «Do you want to
fight for a man?» – he answers: «Now I want!» [5, 33]. «I do not want to hate. I do not
want to be neither a Christian nor a Jew, but only a man and an artist! This is a bigger
law than...» [5, 43]. In order to make people understand the essence of their struggle
for man and the right to happiness, Aron, like his bride, is ready to die if he does not
become an artist. But despite the parents’ refusal of him, Aron nevertheless finds the
strength to move quickly toward his goal: he changes his name and, according to
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