4391 —מנהגי ניטל נאכט, השפעת המזלות, ומנהגים מקומיים בארץ ישראל

B"H, 29 Iyar, 5716.

Brooklyn.

Shalom u'Vrachah!

In response to your letter from the 21st of Iyar and previous ones: Certainly, the lack of a reply does not indicate any displeasure G‑d forbid; it is due to being busy. Since you write about several matters in each letter and add many lines per page—including writing between the lines and above them—this makes reviewing and sometimes even reading difficult. Therefore, replies are delayed. I write now only to remove your concern as mentioned above and also to express my surprise at the lack of information about the activities of Tzeirei Agudas Chabad in general and your own activities in particular.

As we approach Shavuos: In the words of my revered father-in-law, the Rebbe—may it be His will that we all merit to receive the Torah with joy and inwardness.

With blessing.

The sending was delayed in order to answer your questions, at least briefly:

a) Regarding Nitel—the reason for our custom is as cited in Hayom Yom for 17 Teves.

b) It seems to me that its timing follows the Julian calendar (which is based on Shmuel's calculation of the solar cycle), not the Gregorian calendar (which is based on Rabbi Adda's calculation—even though it is more precise), since this is how we calculate Tekufah for Birkat HaChamah and other matters. However, since Nitel's date is not set by Jewish reckoning but by non-Jewish reckoning, one should follow the local non-Jewish calendar. It is said that my revered father-in-law instructed that in America one should follow the local calendar here.

c) Regarding what you heard that in Eretz HaKodesh this custom is not observed at all (and surely you heard this from a very reliable source)—if this report is true, perhaps the reason is that since (except for short periods) Eretz Yisrael was under Ishmaelite rule (as is known), which depends on higher spiritual forces, there was never a reason for Nitel there; thus there was no concern about adding vitality [to negative forces]. This also clarifies why each country should follow its local non-Jewish custom as above. See also Derech Chaim v'Shalom sec. 465.

d) Regarding those who are careful not to recite Kiddush etc., based on what is written in Shulchan Aruch HaRav sec. 271:3—and you ask about calculating these hours because you were uncertain from my previous reply: There should be no doubt—the rule is that each zodiac sign rules for one hour of sixty minutes; this order follows Rashi's explanation on Shabbat 129b (and elsewhere). Therefore, this applies during the seventh hour after midday (from these hours), as stated by Rabbeinu HaZaken there; midday means halfway between sunrise and sunset as understood.

e) You wrote that in Eretz HaKodesh they are not careful about this; if it is an accepted custom there, perhaps the reason they never adopted it originally (and even in Shulchan Aruch there it says "some are careful..." and already explained that ideally one should make Kiddush immediately—even if sometimes this falls during that hour). The reason for not adopting this custom (even when it's not immediately upon arrival etc.) could be because "one who keeps a mitzvah knows no evil" (see Shulchan Aruch HaRav sec. 255:15-16).

f) The reason you brought—that in Eretz HaKodesh zodiac signs have no influence—doesn't seem relevant here since no halachic authority explicitly explains so. Supporting evidence: Rabbi Akiva (and certainly his daughter) were in Eretz Yisrael yet were affected by astrological factors (Shabbat 156b). Similarly Rabbi Yehoshua ben Levi was in Eretz Yisrael yet wrote in his notebook "this person..." (ibid. 156a). It's far-fetched to say he wrote it only for his Babylonian students (see Tosafot Sukkah 44a), as understood.

g) Regarding your note about the word "be'olato": I already commented on this in Tanya (Brooklyn edition 5715 p. 432) that according to some opinions it should read "ke'olato."

h) Regarding Achashverosh's feast and four cups: My opinion was explained at length during last year's Achashverosh's feast farbrengen—that now this applies to many people; my reasoning was explained then at length.

Certainly send regards from all those you wrote about in your letters.

Summary

The Rebbe clarifies various customs regarding Nitel Nacht and astrological concerns, emphasizing following local practice while explaining differences found in Eretz Yisrael. He encourages detailed communication and highlights receiving Torah with joy and depth during Shavuos.