Minhag
Minhag is an accepted tradition or group of traditions in Judaism. A related concept, Nusach, refers to the traditional order and form of the prayers.
Etymology
The Hebrew root N-H-G means primarily "to drive" or, by extension, "to conduct ".The actual word minhag appears twice in the Hebrew Bible, both times in the same verse, and translated as "driving":
Homiletically, one could argue that the use of the word minhag in Jewish law reflects its Biblical Hebrew origins as "the driving ". Whereas Halakha, from the word for walking-path, means the path or road set for the journey, minhag, from the word for driving, means the manner people have developed themselves to travel down that path more quickly.
The present use of minhag for custom may have been influenced by the Arabic minhaj, though in current Islamic usage this term is used for the intellectual methodology of a scholar or school of thought rather than for the customs of a local or ethnic community.
Minhag and Jewish law
In addition to the 613 commandments, observant Jews consider halakha, Jewish law as derived from the Talmud, binding upon all Jews. In addition to these, there have always been customs. Some customs were universally adopted, or almost universally. Others are observed by major segments of Jewry but not by others. Other customs are bound to certain localities or groups that originated in certain localities.These minhagim exist in various forms:
- Ancient minhagim go back to the time of the Talmud and earlier. Today they are generally regarded as universally binding. The oldest recorded minhag is that of 'beating the Aravot' on Hoshanah Rabbah, and dates back to the era of the Prophets.
- Later minhagim are followed by specific groups.
- * Jews whose ancestors continued to live in the Middle East and Africa until the establishment of the State of Israel, regardless of where they live now, tend to follow a variety of customs, such as Mizrahi-Sephardi or Temani. Jews whose ancestors lived in Central Europe in the Middle Ages tend to follow Ashkenazic customs, while those whose families originated in the Iberian peninsula generally follow Sephardic customs. Hasidim tend to follow their own minhagim.
- * Within these broad categories there are also sub-groups by origin, by location or by branch.
- * Families and even individuals may adhere to specific minhagim not followed by others.
Discussion in rabbinic literature
Despite the above, a minhag does not override clear biblical or talmudic enactments, and one may not transgress the latter for the sake of the former. In fact, any minhag that intrinsically involves an element of halakha violation is considered null and void.
The Talmud rules that a valid minhag accepted by previous generations of a family or community is binding upon all later generations. The Rosh states that the Talmud's ruling fundamentally applies to practices undertaken by learned individuals; innovations by the unlearned need only be followed publicly. Other halakhic authorities hold that the Talmud's ruling applies to all valid practices initiated by either learned or unlearned individuals.
In most cases, personal acceptance of a new minhag is tantamount to vowing performance of that minhag. Consequently, abandonment of such a minhag typically requires hatarat nedarim or sh'eilat chakham, halakhic procedures for absolving oneself from oaths. This was often necessary when, for example, an Ashkenazi Jew moved to the Ottoman Empire and wished to join the local Sephardi community.
Changing minhagim
Jewish law provides for a number of mechanisms to change or remove a custom when it is held to be mistaken or illogical. Orthodox rabbi and historian of Jewish law Menachem Elon writes:Present day
The acute displacement brought about by World War II and the Holocaust, and the large-scale immigration to the United States, various European countries, and especially the State of Israel, have led to a "liberal mixing" of various minhagim, and arguably the falling into disuse of certain customs. In addition, the baal teshuva movement has created a large group who have no clear tradition from their parents. In response to these phenomena, certain scholars have focused on the minhagim, and attempts have been made to revive minhagim that have fallen into disuse.Nusach
Nusach primarily means "text" or "version", the correct wording of a religious text. Thus, the nusach tefillah is the text of the prayers, either generally or as used by a particular community. In common use nusach has come to signify the entire liturgical tradition of the community, including the musical rendition. It is narrower than minhag, which can refer to custom in any field, not necessarily that of communal prayer.Both nusach and minhag can thus be used for liturgic rite or liturgic tradition though sometimes a nusach appears to be a subdivision of a minhag or vice versa; see different Jewish rites and popular siddurim under Siddur. In general one must pray according to one's "nusach of origin" unless one has formally joined a different community and accepted its minhag..
The main segments of traditional Judaism, as differentiated by nusach, are these:
- Nusach Ashkenaz: the general Ashkenazi rite of non-Chasidim. Can be subdivided into:
- * Minhag Ashkenaz
- * Minhag Polin/Lita
- Nusach Sefard or Nusach Ari
- Minhag Sefaradi: in general refers to the various Sephardi liturgies, but also to obligation/permissibility of Kabbalistic elements within the rite. Versions of this are:
- * The Spanish and Portuguese Jewish Rite
- * Nusach Morocco
- * Nusach HaChida
- * Nusach Livorno
- Minhag Edot HaMizrach: often used to mean the Baghdadi rite, is more or less influenced by the Sephardi minhag
- Nosach Teiman, can be subdivided into:
- * Nosach Baladi, closely resembling the original Yemenite rite, but with later additions
- ** The form used by Dor Daim, who attempt to safeguard the oldest Baladi tradition of Yemenite Jewish observance, is the version originally used by all Yemenite Jews near the time of Maimonides.
- * Nosach Shami, adopted from Sephardic siddurim. Rabbi Shalom ben Aharon HaKohen Iraqi would go to a different synagogue each Shabbath with printed Sephardic siddurim, requesting that they pray in the Sephardic rite and forcing it upon them if necessary
- Nusach Eretz Yisrael; has not survived in any community, though an attempt to revive it has been made by Rabbi David Bar-Hayim of Machon Shilo; however it is thought to have had some influence on:
- * Minhag Italiani and Minhag Benè Romì, see Italian Jews
- * Minhag Romania'', the rite of the Romaniotes, that is, the original Greek Jewish community as distinct from the Sephardim