Цитата
Idn! Tit mir a toive.Git mir zi farschtein in pasknt deim din loitn emes in ir sollt es nit farkrimen zi sugn lignt, nor ir sollt im aroisbrengen zi sain emes in lichtigkait, fin vanen hot sich genimen a minheg as im nitl mi lernt nit kain toire ? Объясните ,пожалуйста, не извращая правды, но освещая ее светом истины, происхождение обычая: не учить тору в день, когда родился "тот человек".Заранее благодарю.
Цитата (yankl_dudl)
Взято из http://www.ottmall.com/mj_ht_arch/v28/mj_v28i50.html :
From: Joshua M Hoexter <hoexter@wam.umd.edu>
Date: Wed, 17 Feb 1999 00:28:57 -0500 (EST)
Subject: Re: Custom of not studying Torah on Christmas?
"Nitl" actually means Christmas in Yiddish (derived from Latin "natal", some say it alludes to negativity - "nit"). "Nitl-nacht" is of course Christmas eve. There is indeed a custom to this day of not learning Torah on "Nitl-nacht" until midnight that night.
The reason given by the Rebbe Rashab, the fifth Lubavitcher Rebbe, was "k'dei shelo lehosif chayos" - so as not to add life (vitality). See Hayom Yom 17 Teves. The Lubavitcher Rebbe ZY"A addresses several questions regarding this idea in several letters, which I will paraphrase loosely.
First, "to not add vitality" means "to 'him' and those who follow his ways". This explains two questions - why this custom did not exist in Arab lands or in Eretz Yisroel, and why it falls on the day according to the non-Jews. Learning Torah adds vitality to the world in general, and you don't want to add vitality to them on their holiday. There is perhaps a similar idea in the beginning of Maseches Avoda Zara, not to buy or sell to an idolator even days before their holiday, so as not to support it or add to their rejoicing. The practice of not learning Torah and the night on which it falls follows the majority of the non-Jews in the given place and time (given that "Azlinan basar rova", follow the majority, applies also to non-Jews).
As for the question how can learning Torah have a negative effect at all, this too has a parallel in not learning Torah on Tisha B'Av and by a mourner r"l.
The Rebbe does mention an (additional) reason for the custom (as suggested in the question) that because of the anti-Semitic outbursts on that night a decree was made not to go to the Yeshivas (see Likutei HaPardes) and therefore the decree was only for this one night and only until midnight.
The Rebbe also mentions the fast of 9 Teves (end of Mas. Taanis), which according to some was because of his birthday, and because this was due to the tzores caused to the Jews it follows the Jewish calendar.
To see the original letters look in the back of Likutei Sichos 10 and 17, also Shaarei Halachah u'Minhag Yoreh Deah no. 21
Most MJ readers will probably be more inclined towards the second reason, however the first reason is more perhaps more relevant today for those who still follow this custom.
See also:
Likutei HaPardes
Darchei Chayim v'Shalom 825
Minhagim Chasam Sofer ch 9 siman 1 ha'ara 2
Darchei Moshe and Rema, Yoreh Deah, end of 148 (uncesored versions)
If anyone is inclined to look these up I would be curious to hear what they say. All in all it is a very interesting custom and in fact there is a picture of the Rebbe playing chess with the Previous Rebbe on Nitl-nacht.
Josh Hoexter
From: Joshua M Hoexter <hoexter@wam.umd.edu>
Date: Wed, 17 Feb 1999 00:28:57 -0500 (EST)
Subject: Re: Custom of not studying Torah on Christmas?
"Nitl" actually means Christmas in Yiddish (derived from Latin "natal", some say it alludes to negativity - "nit"). "Nitl-nacht" is of course Christmas eve. There is indeed a custom to this day of not learning Torah on "Nitl-nacht" until midnight that night.
The reason given by the Rebbe Rashab, the fifth Lubavitcher Rebbe, was "k'dei shelo lehosif chayos" - so as not to add life (vitality). See Hayom Yom 17 Teves. The Lubavitcher Rebbe ZY"A addresses several questions regarding this idea in several letters, which I will paraphrase loosely.
First, "to not add vitality" means "to 'him' and those who follow his ways". This explains two questions - why this custom did not exist in Arab lands or in Eretz Yisroel, and why it falls on the day according to the non-Jews. Learning Torah adds vitality to the world in general, and you don't want to add vitality to them on their holiday. There is perhaps a similar idea in the beginning of Maseches Avoda Zara, not to buy or sell to an idolator even days before their holiday, so as not to support it or add to their rejoicing. The practice of not learning Torah and the night on which it falls follows the majority of the non-Jews in the given place and time (given that "Azlinan basar rova", follow the majority, applies also to non-Jews).
As for the question how can learning Torah have a negative effect at all, this too has a parallel in not learning Torah on Tisha B'Av and by a mourner r"l.
The Rebbe does mention an (additional) reason for the custom (as suggested in the question) that because of the anti-Semitic outbursts on that night a decree was made not to go to the Yeshivas (see Likutei HaPardes) and therefore the decree was only for this one night and only until midnight.
The Rebbe also mentions the fast of 9 Teves (end of Mas. Taanis), which according to some was because of his birthday, and because this was due to the tzores caused to the Jews it follows the Jewish calendar.
To see the original letters look in the back of Likutei Sichos 10 and 17, also Shaarei Halachah u'Minhag Yoreh Deah no. 21
Most MJ readers will probably be more inclined towards the second reason, however the first reason is more perhaps more relevant today for those who still follow this custom.
See also:
Likutei HaPardes
Darchei Chayim v'Shalom 825
Minhagim Chasam Sofer ch 9 siman 1 ha'ara 2
Darchei Moshe and Rema, Yoreh Deah, end of 148 (uncesored versions)
If anyone is inclined to look these up I would be curious to hear what they say. All in all it is a very interesting custom and in fact there is a picture of the Rebbe playing chess with the Previous Rebbe on Nitl-nacht.
Josh Hoexter
Цитата (klezmer)
я бы ввел другой день не-учения Торы: когда родился некто Шауль, затем поименованный апостолом Павлом. Вот в этот день точно надо что-то предпринимать вроде посыпания себя пеплом, потому что это он сделал авода зара и всё такое прочее.
Отвечая на Ваш вопрос, дополню yankl_dudlа: в Рождество раньше усиливались гонения на евреев, учинялись погромы. И поэтому также из соображений безопасности раввины рекомендовали не выходить лишний раз из дому, чтобы не подвергаться нападкам христиан (из вычитанного где-то и давно).
ах, впрочем, я невнимателен. Об этом аспекте yankl_dudl все же написал :-)
Отвечая на Ваш вопрос, дополню yankl_dudlа: в Рождество раньше усиливались гонения на евреев, учинялись погромы. И поэтому также из соображений безопасности раввины рекомендовали не выходить лишний раз из дому, чтобы не подвергаться нападкам христиан (из вычитанного где-то и давно).
ах, впрочем, я невнимателен. Об этом аспекте yankl_dudl все же написал :-)
Цитата
Ot du oykh geven a shmues vegn dem: http://www.livejournal.com/users/sholem/2748.html
От Дымшица слышал - нитл - это абревиатура нит Тойре лернен, чтобы не придавать заслуг тому человеку, который там в ином мире (т.к. тоже ведь еврей) может ими (заслугами) воспользоваться /облегчение мук, напр./.
Avrom Rekhtman. Yidishe etnografie un folklor. Buenos-Ayres, 1958.
Забыл дописать - это история о Могаршо, связанная с нитл.
От Дымшица слышал - нитл - это абревиатура нит Тойре лернен, чтобы не придавать заслуг тому человеку, который там в ином мире (т.к. тоже ведь еврей) может ими (заслугами) воспользоваться /облегчение мук, напр./.
Avrom Rekhtman. Yidishe etnografie un folklor. Buenos-Ayres, 1958.
Забыл дописать - это история о Могаршо, связанная с нитл.
Цитата (riftsh)
Siz geven erev krismes, un shtil iz in heyzl,
Keyn nefeshel rirt zikh, afile keyn meyzl;
Baym oyvele zaynen di zoken gehangen,
Mit hofnung as bald vet der yontif onfangen.
Di kinderlakh lign fardekt in di betlakh,
Un zise khaloymes bay zey tantsn in keplakh...
Clement Moore, "A Visit from Saint Nicholas", transl. by Marie Jaffe
Keyn nefeshel rirt zikh, afile keyn meyzl;
Baym oyvele zaynen di zoken gehangen,
Mit hofnung as bald vet der yontif onfangen.
Di kinderlakh lign fardekt in di betlakh,
Un zise khaloymes bay zey tantsn in keplakh...
Clement Moore, "A Visit from Saint Nicholas", transl. by Marie Jaffe