by Hillel Zeitlin, translation by Arthur Green, Ariel Evan Mayse and Ri J. Turner
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1 Two) To All Those Who Want to Build Yavneh (Part צו אַלע די, וואָס ווילן בויען יבֿנה by Hillel Zeitlin, translation by Arthur Green, Ariel Evan Mayse and Ri J. Turner In geveb: A Journal of Yiddish Studies (March 2016) For the online version of this translation: and translations/to all those who want to build yavneh part 2
2 צו אַלע די, וואָס ווילן בויען יבֿנה TO ALL THOSE WHO WANT TO BUILD YAVNEH (PART TWO) Hillel Zeitlin translated by Arthur Green, Ariel Evan Mayse Introduction: Hillel Zeitlin ( ) was the leading figure of what may be called philosophical neo Hasidism among Eastern European Jews in the pre Holocaust era. A tireless author, journalist, and polemicist, he published constantly in both the Yiddish and Hebrew presses, offering a bold new vision of contemporary spiritual life grounded in his reading of Hasidic sources. But Zeitlin sought to become an activist as well as a literary figure. He was especially concerned with the situation of the rootless Jewish youth. Throughout his career as a public figure, beginning shortly after World War I, he issued calls for a new organization of Jewish life. In a series of articles published in the 1920s, he sought to form an elite Jewish spiritual fraternity to be called Yavneh, which was the most fully elaborated of his attempts at intentional community. The following essay details the proposed concrete steps for the formation of this would be movement for the spiritual regeneration of Judaism and world Jewry, published in Der moment in To read more essays written by Zeitlin about Yavneh see: and translations?tag=yavneh. For more background on Zeitlin s Yavneh, please read the longer scholarly introduction here : great call of the hour hillel zeitlins yiddish writ ings on yavneh 1
3 To All Those Who Want to Build Yavneh (Part Two) There are no higher, better, more beautiful, or deeper ethics than the simple ethics of the Five Books of Moses. Every other ethic is either A) an expansion and deepening of those simple ethics, or B) a distorted, perverted version of the same, or C) a mixture of an expansion and deepening on one hand and distortion and perversion on the other, or D) still based on the simple ethics of the Five Books, but in such a hyperbolic and exaggerated form that the great, holy, pure, and simple truth turns into either a fantasy that has nothing to do with reality, a dead abstraction, a philosophical casuistry, or worse yet, hypocrisy and lies. To the degree to which any other ethical system is an expansion and deepening of Biblical ethics, the former ought to be not only studied, but strictly carried out in life by every Jew seeking revival of spirit. However, to the extent to which any other ethical system distorts, perverts, confuses, debases, exaggerates, and obfuscates the pure, true, simple ethics of the Bible, the former must be unconditionally rejected and refuted. I must add that even such expansion and deepening require great caution: we must not attempt to build a roof before we build the walls, or worse yet, we must not attempt to build a roof while destroying the foundations of the building with our own hands. In general, we would do well to consider the musings of Ecclesiastes more often and more deeply: Behold, this only have I found, that God created humans upright; but they have gone in search of many schemes (Eccl. 7:29). What is the sense in aspiring to high and complex reaches, when we are nowhere near finished with such simple tenets as You shall love your fellow as yourself (Lev. 19:18) and You shall be holy (Lev. 19:2)? We are yet far from mastering the simple You shall not steal (Ex. 20:12), the simple You shall not oppress (Lev. 19:13), and the simple You shall not wrong your fellow (Lev. 25:17). Now a few words about the organization of Yavneh: My lowly self is to play no role in Yavneh. I am merely the awakener. The next step is for others to come and found the organization, but until they do, I am forced to serve as the lone activist. Therefore, I ask that all those who responded to my Great Call of the Hour to respond again in writing, and, if possible, also verbally. This time, I ask you, the members, to write briefly and to the point. You must send me, simply: 1) A short biography of yourself. 2) Do you wish to be an active member, or only a passive one, i.e., a sympathizer? 3) Are you alone in your wish to join Yavneh, or do you bring with you an entire group, and if so, of how many members does the group consist? 4) Are you ready to come to a convention, at the first legally possible opportunity? Yavneh has not yet been built. All beginnings are difficult and this is even more true of a project that has no relevance to material profit, nor to the distribution of honors, nor to the collection of charity, nor to any party, nor to politics, but rather concerns itself with the pure, absolute, unselfish determination and internal striving first to liberate oneself and others within the Holy of Holies of the soul, and only thereafter to repair anything at all that allows for repair. The early Hasidim expounded 2
4 long ago upon the verse And Peninah had children, but Hannah had none (1 Sam. 1:2), taking it to mean that people volunteer eagerly for mundane tasks, but when it comes to a higher purpose, it is much more difficult. Come, all who responded to my Great Call of the Hour and also others who have thought seriously about the necessity of Yavneh unite and begin to realize our goal. Simple agreement and pretty words will not accomplish the work. Those in Warsaw who wrote to me about Yavneh, I beg you, come seek me out in person. Others can also come to consult me in person. I am at your service at any time. Yavneh does not yet have an agenda or a constitution. These matters will be addressed at a convention, if calling a convention turns out to be possible. Meanwhile, I am compelled to express that which I personally think and feel about the way of life of each individual who wishes to enter the ranks of Yavneh, or who generally wants to live according to the foundations of pure Jewishness. 3
5 צו אַלע די, וואָס ווילן בויען יבֿנה קײן העכערן, בעסערן, שענערן און טיפֿערן מוסר פֿונעם פּראָסטן מוסר פֿון חומש גיט עס נישט. יעדער אַנדער מוסר איז א) אָדער אַ פֿאַרברייטערונג און פֿאַרטיפֿונג פֿון אָט דעם פּראָסטן מוסר. ב) אָדער אַ פֿאַרקרימונג און אַ פֿאַרדרײונג פֿונעם דאָזיקן מוסר. ג) אָדער אַ צונויפֿמישונג פֿון פֿאַרברייטערונג און פֿאַרטיפֿונג פֿון איין זײ ט און פֿאַרקרימונג און פֿאַרדרײונג פֿון דער צווייטער זײ ט. ד) אָדער אין יסוד בלײ בט טאַקע דער פּראָסטער מוסר פֿון חומש, נאָר ער ווערט אַזוי ווײ ט איבערגעטריבן און איבערגעשפּיצט, ביז פֿונעם גרויסן, הייליקן, ריינעם און איינפֿאַכן לעבנס אמת ווערט אָדער אַ פֿאַנטאַזיע, וואָס האָט מיט דער ווירקלעכקײט גאָר נישט צו טאָן אָדער אַ טויטע אַבסטראַקציע, אָדער אַ פֿילאָזאָפֿישער פּילפּול אָדער, וואָס איז נאָך ערגער, אַ צבֿיעות און אַ שקר. אויף וויפֿל יעדער אַנדער מוסר איז אַ פֿאַרברייטערונג און פֿאַרטיפֿונג פֿונעם תּנכישן מוסר מוז ער געוויס פֿון יעדן אין גײ סט אויפֿגעלעבטן יי דן ניט נאָר געשטודירט ווערן, נאָר אויך אין לעבן שטרענג דורכגעפֿירט ווערן. אויף וויפֿל אָבער יעדער אַנדער מוסר פֿאַרקרימט און פֿאַרדרײט, צעמישט, פֿאַרשפּיצט, טרײ בט איבער און פֿאַרפּלאָנטערט דעם ריינעם, אמתן און איינפֿאַכן תּנ ך מוסר, מוז ער פֿון אונדז אומבאַדינגט אָפּגעווענדט און דערווײ טערט ווערן. איך מוז דערבײ צוגעבן, אַז אַפֿילו מיט די פֿאַרברייטונגען און פֿאַרטיפֿונגען דאַרף מען אויך זײער און זײער פֿאָרזיכטיק זײ ן, איבער הויפּט דורך דעם, וואָס מענטשן בויען אַזוי אַרום אַ דאַך נאָך איידער זיי האָבן דעם בנין אויפֿגעשטעלט און, נאָך ערגער, בעת זיי ברעכן בידים די יסודות פֿונעם בנין. בכלל וואָלט מען זיך געברויכט אָפֿטער און טיפֿער אָפּשטעלן אויף דעם אויסדרוק פֿון קהלת ראה זה מצאתי אַשר עשׂה האלקים את האָדם ישר והמה בקשו חשבונות רבים [קהלת ז, כט]. צו וואָס זאָל מען זוכן און קריכן אויף הויכע און פֿאַרדרײטע מדרגות, ווען מען איז נאָך לגמרי ניט פֿאַרטיק מיטן איינפֿאַכן ואָהבֿתּ לרעך כּמוך [ויקראָ יט, יח] און מיט די יסודות פֿון קדושים תּהיו [ויקראָ יט, ב]. און אַפֿילו מיטן איינפֿאַכן לא תגנובֿ [שמות כ, יב], מיטן איינפֿאַכן לא תעשוק [ויקראָ יט, יג], מיטן איינפֿאַכן לא תונו איש עמיתו [ויקראָ כה, יז] איז מען נאָך ווײ ט, ווײ ט ניט אין אָרדענונג? איצט אַ פּאָר ווערטער וועגן דער אָרגאַניזאַציע פֿון יבֿנה מײ ן אָרעמע פּערזאָן שפּילט דאָ אין דעם ענין פֿון יבֿנה קײן ראָל נישט. איך בין נאָר דער מעורר דערצו. ווײ טער זאָלן קומען אַנדערע און גרינדן עס. ביז וואַנען יענע אַנדערע פֿאַראייניקן זיך בין איך געצוווּנגען צו זײ ן דער אײנציקער טוער אין דעם. איך בעט דעריבער אַלע, וואָס האָבן זיך אָפּגערופֿן אויף מײ ן גרויסן רוף פֿון דער שעה אָפּצורופֿן זיך איצט נאָך אַ מאָל שריפֿטלעך און אויב מעגלעך אויך מינדלעך. דאָס מאָל בעט איך די חבֿרים צו שרײ בן מיר וואָס קירצער און וואָס זאַכלעכער. מען דאַרף מיר אויפֿגעבן איינפֿאַך 1) אַ קורצע בּיאָגראַפֿיע פֿונעם פּערזאָן. 2) צי וויל דער וואָס שרײ בט זײ ן אַן אַקטיווער מיטגליד צי בלויז אַ פּאַסיווער, ד ה בלויז אַ מיטפֿילנדיקער. 3) צי איז דער וואָס שרײ בט אַליין אין זײ ן וועלן זיך אָנשליסן צו יבֿנה אָדער עס איז דאָ אַרום אים אַ גאַנצע גרופּע און פֿון וויפֿל חבֿרים בּאַשטײט די גרופּע. 4) צי איז דער מענטש וואָס שרײ בט גרייט צו קומען אויף אַ צוזאַמענפֿאָר, ווען עס וועט געשאַפֿן ווערן אַ יורידישע מעגלעכקײט צונויפֿצורופֿן אים. יבֿנה איז נאָך נישט געבויט געוואָרן. כּל התחלות קשות ובפֿרט נאָך ווען מען דאַרף טאָן אַ זאַך וואָס האָט ניט צו טאָן, ניט מיט קײן מאַטעריעלן רווח פֿון וועמען ניט איז, ניט מיט קײן כּיבודים טיילן, ניט מיט קײן צדקה פּושקע, ניט מיט קײן פּאַרטיי, ניט מיט קײן פּאָליטיק, נאָר מיט בלויזן ריינעם אַבסאָלוט אומאייגננוציקן ווילן און אינערלעכסטע שטרעבונג צו באַפֿרײ ען זיך און אַנדערע צו ערשט אין קודש הקדשים פֿון דער נשמה און ערשט נאַכהער צו מתקן זײ ן אַלץ, וואָס עס לאָזט זיך נאָר צו מתקן זײ ן. די ערשטע חסידים האָבן שוין לאַנג ממליץ געווען אויף דעם פּסוק ותּהי לפּנינה ילדים ולחנה אין ילדים [שמואל א א, ב]. ווען מען דאַרף עפּעס אַ וואָכעדיקע זאַך שאַפֿן געפֿינען זיך גלײ ך נאָכפֿאָלגער, ווען עס דאַרף אָבער אַ העכערע זאַך געשאַפֿן ווערן קומט עס אָן זײער שווער. 4
6 קומט איר אַלע, וואָס האָבן זיך אָפּגערופֿן אויף מײ ן גרויסן רוף פֿון דער שעה און אויך אַנדערע פּערזאָנען וואָס האָבן ערנסט נאָכגעדענקט וועגן דער נויטווענדיקײט פֿון יבֿנה, פֿאַראייניקט אײ ך און הײבט אָן די זאַך צו רעאַליזירן. מיט בלויזע הסכּמות און שײנע פֿראַזן קען מען דאָ ניט אָפּקומען. די פּערזאָנען אין וואַרשע, וואָס האָבן צו מיר געשריבן וועגן יבֿנה, בעט איך צו ווענדן זיך צו מיר פּערזענלעך אויך. אַנדערע פּערזאָנען קענען זיך צו מיר ווענדן וועגן דעם ענין פּערזענלעך. איך בין גרייט צו זייער דינסט צו יעדער צײ ט. יבֿנה האָט נאָך דערווײ ל ניט קײן פּראָגראַם און קײן סטאַטוטן. דאָס אַלץ וועט אויסגעאַרבעט ווערן אויף אַ צוזאַמענפֿאָר, אויב עס וועט געשאַפֿן ווערן די מעגלעכקײט צונויפֿצורופֿן אים. דערווײ ל בין איך געצוווּנגען אַרויסצוזאָגן בלויז דאָס וואָס איך פּערזענלעך דענק און פֿיל וועגן דעם אַרט לעבן פֿון יעדן איינציקן, וואָס וויל אַרײ נטרעטן אין די רײען פֿון יבֿנה אָדער וואָס וויל בכלל לעבן לויט די יסודות פֿונעם ריינעם יי דנטום. 5
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