novardok
TRANSCRIPT
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A revolution against desireBy Yair Sheleg
The characters in Shmuel Ben-Artzi's new book, "Novardok" (Yedioth Ahronoth
publishers), come from another world. There one can find Menahem Sokolovar, who
seeks to replace his love for his cousin Hannah with yeshiva studies, and amazes hisfriends by commiting himself to the yeshiva for life. Yitzhak Lubliner would like to
uproot his love of nature and the world for the very same cause, the yeshiva. Naftali
Brisker yearns for the spiritual tension of the yeshiva but cannot handle it, and runs
away to the Gordonia youth movement, which desecrates the Sabbath and has
mixed dancing. And above all is Rabbi Yosef Yoizel Horowitz, the founder of the
Novardok yeshiva, perhaps the most demanding of all, who showed his pupils the
way by leaving his family for the strict and uncompromising world of ethics and self-
perfection.
Ben-Artzi, 93 (and the father of Sara Netanyahu), is one of the last living students of
the original Novardok yeshiva. After the Bolshevik revolution, some branches of the
yeshiva moved from Russia to Poland, and in 1929, when he was 15 years old, Ben-
Artzi started studying at one of the branches in Poland.
He says all the stories in the book are completely authentic, even if he added some
details and dialogues. "What made Novardok unique in the yeshiva world was the
emphasis on 'working on values' - not merely studying Torah but correcting
imperfections of the soul. Pride was considered to be the worst imperfection, and our
goal was a state of 'indifference' - remaining completely unmoved in the face of both
praise and criticism."
In order to attain this virtue, the yeshiva students accustomed themselves to self-denigration. "We would go to a pharmacy and request nails, or ask for butter at a
haberdashery, in order to get used to not being ashamed. Or we would do things to
'break our will' - we would get meat and potatoes for lunch, and we were supposed
to eat the potato and leave the meat."
That is the common denominator of all the characters in the book - they forego their
natural desires for the sake of giving up lust and evil inclinations, which, of course,
implies a contradiction. Sokolovar, for example, is concerned that commiting his life
to the yeshiva might stem from the desired respect he will gain for doing so.
Novardok was the most extreme branch of an intriguing movement that became
prevalent among Lithuanian Jews in the 19th century, the Mussar (moral)
movement. The Lithuanian yeshivas believed it was not enough to concentrate on
Torah study, but that one also had to put a special emphasis on correcting one's
personality. Rabbi Yisrael Salanter founded the movement in the 1840s through
"houses of mussar" meant to give ordinary Jews a place to handle moral and ethical
issues.
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Why did the movement spring up at that time? Prof. Immanuel Etkes of the Hebrew
University, who studied the movement's history, sees several factors.
"Sometimes individuals awake to a certain subject, with no relation to the period;
Rabbi Yisrael Salanter had a great deal of personal sensitivity to matters of morals.
In addition, at that time there were elements that enabled the message to be
absorbed, in particular the struggle against the Jewish Enlightenment and
secularism, which led to a desire for spiritual renewal in the traditional world as
well."
In a similar vein, says Shlomo Tikochinsky, a graduate of the Ponevezh yeshiva who
is currently writing his doctorate on the Mussar movement, "the movement was born
out of a feeling that the religious-secular crisis came from very fine faults in the
religious world, which they focused on through virtues."
Rabbi Salanter's activities among elderly bourgeois Jews did not immediately turn
into a movement. It was only when some of his pupils started setting up Mussar
yeshivas that the message began to seep in, attracting hundreds of students. Thatwas toward the end of the 19th century.
"The yeshivas were meant for young men who by nature were more idealistic and
radical, and this was a revolutionary period in Eastern Europe - Communism,
Zionism ... The Mussar movement offered Orthodox youngsters a revolution of their
own," says Etkes.
The most extreme
The movement set up three central yeshivas representing three different streams.
Tikochinsky describes them thus: "The Kelm yeshiva was not a yeshiva but ateachers' college that was part of the Mussar movement. There was strict self-
discipline there, and they all worked at a communal farm. The Slobodka yeshiva was
set up as the antithesis to Kelm. The yeshiva's founder, Rabbi Natan Zvi Finkel, left
Kelm in a huff because of the strict discipline. He did not want to lead a punctilious
elite but rather to bring the principle of morals back into all the yeshivas, even if it
was his more lenient version. His yeshiva was actually a regular yeshiva with a little
more emphasis on studying morals."
The most extreme yeshiva was Novardok. This, no doubt, was due to the personality
of its founder, Rabbi Yosef Yoizel Horowitz. In his youth, he was considered a rascal
who was often truant, but a chance meeting with Rabbi Salanter (at a relatively late
age, when he was already married) led him to leave his family and business and
devote himself to studying Torah and morals - despite the vociferous objections of
his father and the rabbi. After his wife died, he became even more ascetic. He sent
his children to live with other families and became a hermit in the home of a
tinsmith, who supplied all his needs. For a year and half, he did not leave his room,
not even to go to the synagogue - he observed all the religious precepts there, even
blowing the shofar on the Jewish New Year by himself. Eventually he married the
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tinsmith's daughter, and only later was he persuaded to spread his doctrine through
a yeshiva.
From the outside, Novardok's focus on self-perfection seemed insufferable
(sometimes the students felt so too, and the tension caused them nervous
breakdowns). Every week, pupils would plan their work and then check their
progress. Every student had a notebook to monitor his commitments to virtues and
conduct. Every few weeks, the students were given a trait to work on, such as
austerity or lack of pride.
Every day, the pupils studied from books of morals and held intense conversations
about their own flaws. Tikochinsky quotes former Supreme Court justice Moshe
Silberg, a graduate of the yeshiva, as saying, "In terms of disregard for the
bourgeoisie, property and status, we were more bohemian at Novardok than all the
bohemians I have ever met."
Most of the Novardok students perished in the Holocaust (Ben-Artzi dedicates his
book to his classmates who died), but others, sent to establish branches of theyeshiva in the United States and Palestine, were saved. Ben-Artzi was one of them:
In 1933 he arrived in Palestine to set up a yeshiva in Bnei Brak. But these branches
did not last, "mainly because they could not compete with the idealistic spirit of the
Zionism of those days and the vision of building the land," says Ben-Artzi. He, like
some of his friends, left the yeshiva after a year to work in agriculture, and later
joined the Irgun and the Haganah.
Lasting influence
The Mussar movement had two lasting influences for the yeshiva world: "the order of
morals," the part of the day devoted to studying books on morality, and the"supervisors" (mashgihim), people responsible for helping students perfect their
morals. At one point, some mashgihim - figures like Rabbi Eliyahu Dessler of
Ponevezh, Rabbi Eliahu Lopian of Kfar Hasidim, Rabbi Meir Hadash of the Hebron
yeshiva, and others - were considered no less significant, perhaps even more so,
than the heads of their yeshivas.
Bezalel Cohen, a graduate of the Ponevezh yeshiva, believes that when that period
passed, the heyday of the Mussar movement was also over. "The boys don't pay as
much attention to the 'order of morals' nowadays. Usually the study takes place
shortly before the evening prayer, and according to custom, the boys leave the hall
to put on a hat and suit to 'get dressed' for study. But in many cases, they remain
there to chat and then simply go back for the prayers. The 'inspectors' have also
become much less important figures than the yeshiva heads, and in general yeshivas
concentrate more on studying and less on morals."
On the other hand, Tikochinsky believes the movement was successful by virtue of
the fact that its messages seeped down deep into the yeshiva world, becoming its
spiritual basis. "The concept of the Mussar movement is now the spiritual code of the
entire ultra-Orthodox world, certainly in the yeshivas - the need to work on self-
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perfection, the bookkeeping of retribution and punishment, and particularly the vast
presence of the concept of evil inclinations and the need to fight them."