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Charlene, a screenwriter of feminist pornographic scripts, faces her violent former husband Clyde when he arrives drunk despite a restraining order. Their confrontation explores domestic violence, pornography and family relationships, ending in lethal violence.
In a nonchronological memory play, adult Li’l Bit revisits her relationship with her uncle Peck, who sexually abused her from childhood into adolescence while also presenting himself as supportive. She eventually rejects his possessive demands and drives away, leaving the abuse in her past.
Lemml, the stage manager, introduces the troupe of actors and musicians who will be telling the story of a play that changed his life, playing many different parts in a retelling interspersed with songs. As the actors arrive on stage, ash pours out of their clothing. In 1906, Polish-Jewish playwright Sholem Asch writes a play in Yiddish, The God of Vengeance, which concerns the love between a prostitute (Manke) and the daughter of the brothel's owner (Rifkele). His wife, Madje, is impressed. He holds a reading of the play in a local salon run by the influential I. L. Peretz, receiving mixed reactions from the participants. Some are appalled by the lesbian storyline and the throwing of a Torah across the room, and Peretz, concerned the play perpetuates antisemitic stereotypes, advises Asch to burn the manuscript. Asch's only support comes from Lemml, a naive young tailor, who is moved to tears by the play. The play is eventually produced in Berlin, with Lemml as stage manager, starring the famous actor Rudolph Schildkraut. The play is successful throughout Europe and Lemml emigrates to America to stage-manage the first performances in New York in the Yiddish Theatre. In 1922, the play seeks a more commercial run, prompting an English translation. The actresses playing Rifkele and Manke, Reina and Dine, are in a romantic relationship offstage as well as on. Their relationship is tested when Reina is fired due to her problems learning English and is replaced by an inexperienced American actress. The play is transferred to Broadway, but Dine and Lemml are outraged when the producer alters the play, removing the love between the two women and suggesting instead that Manke seduces Rifkele to also become a prostitute. Asch returns from a visit to Europe, where he witnesses the rise of antisemitism, leaving him in a deep depression. He becomes a recluse in his Staten Island home. The play premieres on Broadway, but the entire cast is arrested for obscenity due to the content of the play. Asch is convinced this is an antisemitic plot, but the charges are revealed to have been organized by an American Rabbi scandalized by the play. The play is closed, but Reina and Dine reconcile. Asch, still depressed, refuses to testify in the actors' obscenity trial, ashamed and unwilling to admit that he approved the cuts without reading them due to his inability to speak English. Eugene O'Neill, an admirer of the play, attempts to testify for the defense but is turned away on a technicality, and the company is found guilty in a verdict that frames the play as "eastern exoticism" and a threat to American morality. A heartbroken Lemml condemns Asch for his inaction and returns to Europe, taking the play's Yiddish manuscript with him. Over the next 20 years, Asch remains in America and begins to receive letters from friends as they attempt to escape the Holocaust. In 1943, Lemml leads a tiny, starving troupe of actors in a performance of the play's second act in a tiny attic in the Łódź Ghetto. The performance is interrupted by the arrival of the Nazis. In his last moments before the troupe is presumably executed, Lemml slips into a fantasy that Manke and Rifkele have escaped. In 1952, Asch and Madje are packing up their house in Staten Island to relocate to England since Asch is being persecuted by the House Unamerican Activities Committee. A young Jewish-American theater student (played by the same actor who played Asch as a young man) visits Asch to receive permission to have a new translation of the God of Vengeance performed by his theatre group at Yale. Asch refuses, traumatized by the Holocaust and convinced the play's time is done, and echoes the advice Peretz gave him at the play's first reading to burn the manuscript. But the young man refuses to accept defeat and promises to one day produce the play. As Asch stands in his empty living room, he sees a vision of Manke and Rifkele falling in love as they dance in the rain.
Phyllis, a hardheaded matriarch, attempts to guide the direction of her children's lives as they move into a new apartment in Washington, D.C.
Anna imagines a European trip with her brother Carl, seeking a cure for her fictitious terminal illness as they encounter farcical episodes and dangers. The fantasy masks the reality that they never took the trip: Carl, who had AIDS, has died, and Anna is grieving in a Baltimore hospital.
During a Christmas drive to their grandparents’ home, two parents and their three young children experience conflict and turmoil that reverberate through the family’s later life. The play uses bunraku-style puppetry alongside actors.
Charlene, a screenwriter of feminist pornographic scripts, faces her violent former husband Clyde when he arrives drunk despite a restraining order. Their confrontation explores domestic violence, pornography and family relationships, ending in lethal violence.
In a nonchronological memory play, adult Li’l Bit revisits her relationship with her uncle Peck, who sexually abused her from childhood into adolescence while also presenting himself as supportive. She eventually rejects his possessive demands and drives away, leaving the abuse in her past.
Lemml, the stage manager, introduces the troupe of actors and musicians who will be telling the story of a play that changed his life, playing many different parts in a retelling interspersed with songs. As the actors arrive on stage, ash pours out of their clothing. In 1906, Polish-Jewish playwright Sholem Asch writes a play in Yiddish, The God of Vengeance, which concerns the love between a prostitute (Manke) and the daughter of the brothel's owner (Rifkele). His wife, Madje, is impressed. He holds a reading of the play in a local salon run by the influential I. L. Peretz, receiving mixed reactions from the participants. Some are appalled by the lesbian storyline and the throwing of a Torah across the room, and Peretz, concerned the play perpetuates antisemitic stereotypes, advises Asch to burn the manuscript. Asch's only support comes from Lemml, a naive young tailor, who is moved to tears by the play. The play is eventually produced in Berlin, with Lemml as stage manager, starring the famous actor Rudolph Schildkraut. The play is successful throughout Europe and Lemml emigrates to America to stage-manage the first performances in New York in the Yiddish Theatre. In 1922, the play seeks a more commercial run, prompting an English translation. The actresses playing Rifkele and Manke, Reina and Dine, are in a romantic relationship offstage as well as on. Their relationship is tested when Reina is fired due to her problems learning English and is replaced by an inexperienced American actress. The play is transferred to Broadway, but Dine and Lemml are outraged when the producer alters the play, removing the love between the two women and suggesting instead that Manke seduces Rifkele to also become a prostitute. Asch returns from a visit to Europe, where he witnesses the rise of antisemitism, leaving him in a deep depression. He becomes a recluse in his Staten Island home. The play premieres on Broadway, but the entire cast is arrested for obscenity due to the content of the play. Asch is convinced this is an antisemitic plot, but the charges are revealed to have been organized by an American Rabbi scandalized by the play. The play is closed, but Reina and Dine reconcile. Asch, still depressed, refuses to testify in the actors' obscenity trial, ashamed and unwilling to admit that he approved the cuts without reading them due to his inability to speak English. Eugene O'Neill, an admirer of the play, attempts to testify for the defense but is turned away on a technicality, and the company is found guilty in a verdict that frames the play as "eastern exoticism" and a threat to American morality. A heartbroken Lemml condemns Asch for his inaction and returns to Europe, taking the play's Yiddish manuscript with him. Over the next 20 years, Asch remains in America and begins to receive letters from friends as they attempt to escape the Holocaust. In 1943, Lemml leads a tiny, starving troupe of actors in a performance of the play's second act in a tiny attic in the Łódź Ghetto. The performance is interrupted by the arrival of the Nazis. In his last moments before the troupe is presumably executed, Lemml slips into a fantasy that Manke and Rifkele have escaped. In 1952, Asch and Madje are packing up their house in Staten Island to relocate to England since Asch is being persecuted by the House Unamerican Activities Committee. A young Jewish-American theater student (played by the same actor who played Asch as a young man) visits Asch to receive permission to have a new translation of the God of Vengeance performed by his theatre group at Yale. Asch refuses, traumatized by the Holocaust and convinced the play's time is done, and echoes the advice Peretz gave him at the play's first reading to burn the manuscript. But the young man refuses to accept defeat and promises to one day produce the play. As Asch stands in his empty living room, he sees a vision of Manke and Rifkele falling in love as they dance in the rain.
Phyllis, a hardheaded matriarch, attempts to guide the direction of her children's lives as they move into a new apartment in Washington, D.C.
Anna imagines a European trip with her brother Carl, seeking a cure for her fictitious terminal illness as they encounter farcical episodes and dangers. The fantasy masks the reality that they never took the trip: Carl, who had AIDS, has died, and Anna is grieving in a Baltimore hospital.
During a Christmas drive to their grandparents’ home, two parents and their three young children experience conflict and turmoil that reverberate through the family’s later life. The play uses bunraku-style puppetry alongside actors.