« Minhag » : différence entre les versions
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L'ensemble des coutumes pratiquées dans le judaïsme se répartissent entre les deux grands groupes au sein du peuple juif : les Juifs [[ashkénazes]] et les Juifs [[séfarades]]. |
L'ensemble des coutumes pratiquées dans le judaïsme se répartissent entre les deux grands groupes au sein du peuple juif : les Juifs [[ashkénazes]] et les Juifs [[séfarades]]. |
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== Origine du mot == |
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La racine hébraïque N-H-G (נ-ה-ג) signifie à la base "conduire" ou, par extension, "se conduire".<br/>Le mot ''minhag'' lui-même apparaît deux fois dans la [[Bible hébraïque]], dans le même verset: |
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:La sentinelle en donna avis, et dit : Il est allé jusqu’à eux, et il ne revient pas. Et le train (''minhag'') est comme le train (''minhag'') de Jéhu, fils de Nimschi, car il conduit d’une manière insensée (II [[Livre des Rois|Rois]] 9:20) |
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The Hebrew root N-H-G (נ-ה-ג) means primarily "to drive" or, by extension, "to conduct (oneself)". |
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The actual word ''minhag'' appears twice in the [[Hebrew Bible]], both times in the verse: |
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:And the watchman told, saying: 'He came even unto them, and cometh not back; and the driving (''minhag'') is like the driving (''minhag'') of Jehu the son of Nimshi; for he driveth furiously.' (II [[Book of Kings|Kings]] 9:20) |
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Homilétiquement, l'usage du mot ''minhag'' dans la loi juive reflète ses origines bibliques, « (façon de) conduire (un chariot) »". Alors que ''[[Halakha]]'' (loi), du mot ''aller'', signifie la voie réalisée pour le voyage, ''minhag'' (coutume), du mot ''conduire'', signifie la manière dont les gens voyagent sur cette route. |
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L'usage actuel du mot ''minhag'' pour « coutume » pourrait avoir été influencé par le terme [[arabe]] ''[[minhaj]]'', bien que celui-ci ait dans son usage actuel un sens de « méthodologie intellectuelle » ou « école de pensée » plus proche du ''derekh'' hébreu que de la coutume pour une communauté locale ou ethnique. |
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==Minhag |
==Minhag et Halakha== |
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''[[Halakha]]'' (Jewish law) as derived from the [[Talmud]] is considered binding upon all Jews. However, in addition to these ''halakhot'', there have always been local customs and prohibitions. Some customs were eventually adopted universally (e.g. wearing a [[kippah|head covering]]) or almost universally (e.g. [[monogamy]]). Others are observed by some major segments of Jewry but not by others (e.g., not eating rice on [[Passover]]). |
''[[Halakha]]'' (Jewish law) as derived from the [[Talmud]] is considered binding upon all Jews. However, in addition to these ''halakhot'', there have always been local customs and prohibitions. Some customs were eventually adopted universally (e.g. wearing a [[kippah|head covering]]) or almost universally (e.g. [[monogamy]]). Others are observed by some major segments of Jewry but not by others (e.g., not eating rice on [[Passover]]). |
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These ''Minhagim'' exist in various forms: |
These ''Minhagim'' exist in various forms: |
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**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. By like token, Jews whose ancestors lived in [[Central Europe]] in the [[Middle Ages]] (regardless of where they live now) tend to follow [[Ashkenazi]]c customs, while those whose ancestors lived in [[Mediterranean]] or [[Asia]]n countries at that time generally follow [[Sephardi]]c customs. (The Talmud gives detailed rules for people who visit or move to a locale where the custom differs from their own.) [[Hasidic Judaism|Hasidim]] tend to follow their own ''Minhagim''. |
**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. By like token, Jews whose ancestors lived in [[Central Europe]] in the [[Middle Ages]] (regardless of where they live now) tend to follow [[Ashkenazi]]c customs, while those whose ancestors lived in [[Mediterranean]] or [[Asia]]n countries at that time generally follow [[Sephardi]]c customs. (The Talmud gives detailed rules for people who visit or move to a locale where the custom differs from their own.) [[Hasidic Judaism|Hasidim]] tend to follow their own ''Minhagim''. |
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**Within these broad categories there are also sub-groups by origin (e.g. [[Lithuanian Jews|Lithuanian]] or [[History of the Jews in Poland|Polish]] or [[History of the Jews in Germany|German]] customs), by location (e.g. "minhag [[Jerusalem|Yerushalayim]]") or by branch (e.g. [[Skver (Hasidic dynasty)|Skverrer]] [[Hasidic Judaism|Hasidim]] follow different customs than [[Chabad-Lubavitch|Chabad]] [[Hasidic Judaism|Hasidim]]). |
**Within these broad categories there are also sub-groups by origin (e.g. [[Lithuanian Jews|Lithuanian]] or [[History of the Jews in Poland|Polish]] or [[History of the Jews in Germany|German]] customs), by location (e.g. "minhag [[Jerusalem|Yerushalayim]]") or by branch (e.g. [[Skver (Hasidic dynasty)|Skverrer]] [[Hasidic Judaism|Hasidim]] follow different customs than [[Chabad-Lubavitch|Chabad]] [[Hasidic Judaism|Hasidim]]). |
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** Families and even individuals may adhere to specific ''minhagim'' not followed by others. |
** Families and even individuals may adhere to specific ''minhagim'' not followed by others.--> |
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===Discussion |
=== Discussion dans la littérature rabbinique === |
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Various sources in [[Rabbinic literature]] stress the importance of a long-held tradition, culminating in the statement "the ''minhag'' of our fathers is [equivalent to] Torah" (e.g. [[Tosafot]] to ''[[Kodshim|Menahot]]'' 20b s.v. ''nifsal''). Custom can thus determine halachic practice in cases of disagreement among rabbinic authorities. In numerous instances, [[Rabbi]] [[Moses Isserles]] warns that one should not abolish long-held customs. (Isserles' [[gloss]] on the ''[[Shulkhan Arukh]]'' was, in fact, written so as to delineate [[Ashkenazi]] ''Minhagim'' alongside [[Sephardi]] practices in one [[Halakha#Codes of Jewish law|code]].) |
<!--Various sources in [[Rabbinic literature]] stress the importance of a long-held tradition, culminating in the statement "the ''minhag'' of our fathers is [equivalent to] Torah" (e.g. [[Tosafot]] to ''[[Kodshim|Menahot]]'' 20b s.v. ''nifsal''). Custom can thus determine halachic practice in cases of disagreement among rabbinic authorities. In numerous instances, [[Rabbi]] [[Moses Isserles]] warns that one should not abolish long-held customs. (Isserles' [[gloss]] on the ''[[Shulkhan Arukh]]'' was, in fact, written so as to delineate [[Ashkenazi]] ''Minhagim'' alongside [[Sephardi]] practices in one [[Halakha#Codes of Jewish law|code]].) |
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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 (see ''[[Or Zarua]]'' 1:7). |
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 (see ''[[Or Zarua]]'' 1:7). |
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The Talmud (Pesachim 50) rules that a valid ''minhag'' accepted by previous generations of a family or community is binding upon all later generations. The ''[[Asher ben Yechiel|Rosh]]'' (Makom Shenahagu, 3) 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 (for discussion of this point see ''[[Yoel Sirkis|Bach]]'' and ''[[Yosef Karo|Beit Yosef]]'' to [[Yoreh Deah]] 214; ''Shach'', ibid., 214:7). |
The Talmud (Pesachim 50) rules that a valid ''minhag'' accepted by previous generations of a family or community is binding upon all later generations. The ''[[Asher ben Yechiel|Rosh]]'' (Makom Shenahagu, 3) 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 (for discussion of this point see ''[[Yoel Sirkis|Bach]]'' and ''[[Yosef Karo|Beit Yosef]]'' to [[Yoreh Deah]] 214; ''Shach'', ibid., 214:7). |
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In most cases, personal acceptance of a new ''minhag'' is tantamount to [[vow]]ing performance of that ''minhag''. Consequently, abandonment of such a ''minhag'' typically requires ''[[hatarat nedarim]]'' or ''sh'eilat chakham'', ''[[halakha|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. |
In most cases, personal acceptance of a new ''minhag'' is tantamount to [[vow]]ing performance of that ''minhag''. Consequently, abandonment of such a ''minhag'' typically requires ''[[hatarat nedarim]]'' or ''sh'eilat chakham'', ''[[halakha|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.--> |
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=== Changer de minhaggim === |
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===Changing minhagim=== |
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Jewish law provides for a number of mechanisms to change or remove a custom when it is held to be mistaken or illogical. (See [[Tosafot]] on Talmud ''Pesachim'' 51a; [[Maimonides]], [[Mishneh Torah]], ''Hilchot Issurei Biah''; ''Be'er Heitev'', [[Orach Chaim]] 182 in ''Hilchot Birkat Ha'mazon'', ''Orach Chaim'' 653 in ''Hilchot Lulav'', ''Orach Chaim'' 551:4 in ''Hilchot Tisha B'av''.) Orthodox rabbi and historian of Jewish law [[Menachem Elon]] writes: |
<!--Jewish law provides for a number of mechanisms to change or remove a custom when it is held to be mistaken or illogical. (See [[Tosafot]] on Talmud ''Pesachim'' 51a; [[Maimonides]], [[Mishneh Torah]], ''Hilchot Issurei Biah''; ''Be'er Heitev'', [[Orach Chaim]] 182 in ''Hilchot Birkat Ha'mazon'', ''Orach Chaim'' 653 in ''Hilchot Lulav'', ''Orach Chaim'' 551:4 in ''Hilchot Tisha B'av''.) Orthodox rabbi and historian of Jewish law [[Menachem Elon]] writes: |
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:Custom, because of its spontaneous and undirected nature, sometimes call for a measure of supervision and control. At times a custom may be founded on error, or develop unreasonably or illogically in a certain direction, or may even be in conflict with substantive and [[fundamental]] principles of Jewish law in a manner leaving no room for its integration into the system. From time to time the halakhic scholars exercised such control in order to contain or discredit entirely a particular custom. |
:Custom, because of its spontaneous and undirected nature, sometimes call for a measure of supervision and control. At times a custom may be founded on error, or develop unreasonably or illogically in a certain direction, or may even be in conflict with substantive and [[fundamental]] principles of Jewish law in a manner leaving no room for its integration into the system. From time to time the halakhic scholars exercised such control in order to contain or discredit entirely a particular custom. |
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:("The Principles of Jewish Law", single volume English edition) |
:("The Principles of Jewish Law", single volume English edition)--> |
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===De nos jours=== |
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The acute displacement brought about by [[World War II]] and [[the Holocaust]], and the large-scale [[immigration]] to the [[United States]], various [[Europe]]an 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 [[posek|scholars]] have focused on the ''minhagim'', and attempts have been made to revive ''minhagim'' that have fallen into disuse. |
<!--The acute displacement brought about by [[World War II]] and [[the Holocaust]], and the large-scale [[immigration]] to the [[United States]], various [[Europe]]an 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 [[posek|scholars]] have focused on the ''minhagim'', and attempts have been made to revive ''minhagim'' that have fallen into disuse.--> |
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==Minhag et Noussa'h== |
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==Nusach== |
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''Nusach'' (properly ''nósach'') primarily means "text" or "version", in other words 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. |
<!--''Nusach'' (properly ''nósach'') primarily means "text" or "version", in other words 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. |
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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 [[Siddur#Different Jewish rites|Different Jewish rites]] and [[Siddur#Popular siddurim|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''. ([[Joshua Falk#Works|Perisha]] rules that if one abandons a ''nusach'' that has been accepted universally by the wider Jewish community, his prayer is disqualified and must be repeated using the accepted ''nusach'': [[Arba'ah Turim]], [[Orach Chayim]], 120 ad loc). |
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 [[Siddur#Different Jewish rites|Different Jewish rites]] and [[Siddur#Popular siddurim|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''. ([[Joshua Falk#Works|Perisha]] rules that if one abandons a ''nusach'' that has been accepted universally by the wider Jewish community, his prayer is disqualified and must be repeated using the accepted ''nusach'': [[Arba'ah Turim]], [[Orach Chayim]], 120 ad loc). |
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* [[Nusach Sefard]] or [[Nusach Ari]] (Ashkenazi [[Hasidic Judaism|Chasidic]] rite, heavily influenced by the teachings of Sephardi [[Kabbalah|Kabbalists]]) |
* [[Nusach Sefard]] or [[Nusach Ari]] (Ashkenazi [[Hasidic Judaism|Chasidic]] rite, heavily influenced by the teachings of Sephardi [[Kabbalah|Kabbalists]]) |
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; References |
; References |
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*[http://www.jewishencyclopedia.com/view.jsp?artid=939&letter=C Custom], jewishencyclopedia.com |
*[http://www.jewishencyclopedia.com/view.jsp?artid=939&letter=C Custom], jewishencyclopedia.com |
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; Resources |
; Resources |
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== Notes et références == |
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{{Judaïsmeauquotidien}} |
{{Judaïsmeauquotidien}} |
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[[Catégorie:Lois et rituels juifs]] |
[[Catégorie:Lois et rituels juifs]] |
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Version du 5 septembre 2007 à 15:09
Modèle:Ébauche judaïsme Modèle:Juif Un minhag (hébreu, מנהג, plur. minhaggim, מנהגים) est une coutume ou un ensemble de coutumes acceptés par une communauté dans le judaïsme; le terme est parfois également utilisé pour désigner un noussa'h (hébreu : נוסח, rite), qui fait référence à l'ensemble des traditions liturgiques d'une communauté.
Bien qu'un minhag ne s'appuie ni sur une prescription biblique ni sur une ordonnance rabbinique, mais sur l'imitation des gestes d'une figure spirituelle importante, son importance peut facilement supplanter celles-ci. À titre d'exemple, l'habitude de se couvrir la tête dans les lieux publics est un minhag devenu si populaire que la kippa est considérée comme un signe distinctif du judaïsme, alors que le port de franges à ses vêtements, d'origine biblique, n'est observé que par les juifs parmi les plus pratiquants.
Ces coutumes et pratiques religieuses diffèrent en fonction de l'origine géographique des populations juives, ou du noussa'h. Les minhaggim englobent de nombreux aspects de la vie quotidienne : rites, statut personnel, liturgie, architecture de la synagogue.
L'ensemble des coutumes pratiquées dans le judaïsme se répartissent entre les deux grands groupes au sein du peuple juif : les Juifs ashkénazes et les Juifs séfarades.
Origine du mot
La racine hébraïque N-H-G (נ-ה-ג) signifie à la base "conduire" ou, par extension, "se conduire".
Le mot minhag lui-même apparaît deux fois dans la Bible hébraïque, dans le même verset:
- La sentinelle en donna avis, et dit : Il est allé jusqu’à eux, et il ne revient pas. Et le train (minhag) est comme le train (minhag) de Jéhu, fils de Nimschi, car il conduit d’une manière insensée (II Rois 9:20)
Homilétiquement, l'usage du mot minhag dans la loi juive reflète ses origines bibliques, « (façon de) conduire (un chariot) »". Alors que Halakha (loi), du mot aller, signifie la voie réalisée pour le voyage, minhag (coutume), du mot conduire, signifie la manière dont les gens voyagent sur cette route.
L'usage actuel du mot minhag pour « coutume » pourrait avoir été influencé par le terme arabe minhaj, bien que celui-ci ait dans son usage actuel un sens de « méthodologie intellectuelle » ou « école de pensée » plus proche du derekh hébreu que de la coutume pour une communauté locale ou ethnique.
Minhag et Halakha
Discussion dans la littérature rabbinique
Changer de minhaggim
De nos jours
Minhag et Noussa'h
Notes et références
- Custom sur la Jewish Encyclopedia, accédé le 25 avril 2007
- The Rules of Halacha, Rabbi Aryeh Kaplan
- Minhag: A Custom with the Status of Law, jewfaq.org
- Customs (Minhagim), nishmat.net