One’s personal nusach hatefilla, liturgical style of prayer, is a sacred matter that must not be tampered with. Our sages compare nusach hatefilla with the gates of Heaven. It is taught that just as a person enters Heaven through the gate allotted to his tribe, so too, a person's prayers only enter Heaven when they are recited in accordance with the nusach of one’s “tribe”, namely, one’s family nusach.[1] It is also noted that deviating from one's family nusach is a violation of "Do not forsake the teaching of your mother"[2] and forbidden accordingly.[3]
According to most authorities, one who is unsure of his ancestral nusach should adopt a nusach that is likely to correspond with one's heritage. For example, one of Lithuanian descent should consider adopting “nusach ashkenaz,” while one of Hungarian or Romanian descent should consider adopting “nusach sefard,” and so on. A ba'al teshuva should also endeavor to determine the nusach that his ancestors likely used. Alternatively, a ba’al teshuva may adopt the nusach of his primary rabbi should he so desire.[4] One who converts to Judaism should adopt the nusach of his primary rabbi.[5] Common custom is for a woman to adopt the nusach of her husband upon marriage, though it is not obligatory or essential.[6] The most important issue in matters relating to nusach is for one to be consistent and always pray according to one’s chosen nusach.[7]
A number of authorities rule that one is permitted to change one's nusach if doing so would prove to be more convenient or if it makes one feel more comfortable when at prayer. For example, a yeshiva student is permitted to change his nusach in order to conform to the nusach of his yeshiva.[8] Other authorities do not permit changing one’s nusach for such considerations.[9] There is an opinion that one may change from nusach ashkenaz to nusach sefard, based on the opinion that the latter is a "superior" nusach.[10]
According to Chabad-Lubavitch teachings, all Jews should switch their nusach to the Chabad "nusach ha’ari." Contrary to widespread misconception, the Chabad nusach ha’ari is not the nusach that was used by the great Arizal. Rather, nusach ha’ari is the nusach and siddur that Rav Shneur Zalman, the first Rebbe of Chabad, composed. He weaved this new nusach together by drawing from over 60 different pre-existing nusachot. According to Rav Shneur Zalman, his siddur is "effective" for all Jews regardless of their personal nusach or tribal ancestry. He notes that most Jews don’t know which tribe they originate from, or even which nusach their earliest ancestors prayed in. This leads to the “concern” that one’s prayers may not properly ascend to heaven since every person is expected to pray in the nusach of his tribe, as explained above.
The “nusach ha’ari,” however, is said to be “neutral,” namely, a nusach that allows all prayers to ascend to Heaven regardless of a person’s true ancestral tribe or nusach. This is because the nusach ha’ari corresponds to the “thirteenth gate” – the gate through which all prayers can ascend, regardless of which tribe one originates from. Needless to say, most authorities reject this call to change one's nusach.[11]
The Chassidic "nusach sefard" is called by that name because it derives primarily from the Sefardic liturgical style. So too, the true "nusach ha’ari," the nusach that the Arizal himself used, is likely closer to that which is called "nusach sefard."[12] The nusach of the Sefardim, known as “nusach sefardi” or “nusach edot hamizrach,” is based largely on the Rambam.[13] Other nusachot include nusach teiman (used by Yemenite Jews), nusach hagra (used by followers of the Vilna Gaon), nusach romi (used by Italian Jews), among many others. Ancient French, Syrian, Romanian, and Greek[14] Jewish communities have their own nusach, as well.
There is much discussion on how one who finds himself in a congregation whose nusach is different from one's own should conduct oneself. As a general rule, one must not deviate from the customs of the congregation one is in. One who does so in an obvious manner may be in violation of "lo titgodedu” - the prohibition against deviating from local practice.[15] It is explained that one who conducts himself differently from those around him in ritual matters makes it appear as if there are multiple Torahs that the Jewish people follow.[16]
Nevertheless, most authorities hold that one should always pray in one’s own nusach, even when in a congregation whose nusach is different from one’s own. According to this approach, maintaining one’s personal nusach is not a violation of lo titgodedu.[17] Other authorities, however, insist that even a deviation of this kind is a violation of lo titgodedu. According to this approach, one should recite all prayers in the nusach of the congregation.[18] Common custom is generally in accordance with the first view.
Therefore, one should recite all prayers that are recited quietly (such as the shemoneh esrei) in one's own nusach even if it differs from the congregational nusach. When the order or wording of one’s personal nusach differs from that of the congregation, one should recite those sections in an undertone.[19] For example, one who prays in nusach sefard, and begins pesukei d'zimra with "hodu," should do so quietly when praying in a nusach ashkenaz congregation where pesukei d’zimra begins with “mizmor shir chanukat habayit l’david”.
Nevertheless, according to most authorities, prayers that are recited out loud and are dependent on a minyan, should be recited in the nusach of the congregation. As such, one should respond to kedusha, and the like, using the nusach of the congregation.[20] So too, one should recite vidui before tachanun along with the congregation, even if one does not ordinarily do so.[21] Likewise, one who normally recites vidui before tachanun should not do so, at least not in an obvious manner, when in a congregation that does not recite it.[22]
Although one who leads the services must do so in the nusach of the congregation, there is much discussion regarding what nusach one should use when reciting prayers that are said quietly, such as the silent shemoneh esrei. According to some authorities, the one leading services should recite all prayers, including the silent shemoneh esrei, in the nusach of the congregation regardless of one’s personal nusach. Among the reasons for this is in order for him to "practice" the unfamiliar nusach and thereby better prepare himself for the repetition.[23] Other authorities disagree and rule that it is perfectly acceptable for the one leading services to recite the silent shemoneh esrei in his own personal nusach.[24] There are no halachic concerns with a chazzan who pronounces Hebrew in an accent or style that is different from what the congregation is accustomed to.[25]
[1] Magen Avraham 68; Mishna Berura 68:4; Teshuvot V'hanhagot 1:68; Divrei Chaim 2:8.
[2] Mishlei 1:8.
[3] Mishna Berura 68:4. See also Yerushalmi Eruvin 3:8; Magen Avraham 68.
[4] Beit Avi 4:54; Yabia Omer 10:9.
[5] Halichot Shlomo 5:22. See also Yechave Daat 5:33.
[6] Igrot Moshe, OC 1:58; Halichot Shlomo 1:7. See also Tashbetz 1:178.
[7] Keren L’david 19; Pri Hasadeh 2:98.
[8] Maharam Schik, CM 24; Igrot Moshe, OC 2:24; Teshuvot V'hanhagot 1:68; Minchat Yitzchak 7:4; Az Nidberu 6:46; Kovetz Teshuvot 1:14; Halichot Shlomo 5:22; Eishel Avraham (Botchatch), OC 51.
[9] See Teshuvot V'hanhagot 1:68.
[10] Divrei Chaim 2:8. For more on this and “superior” nusach see Chatam Sofer, OC 15,16; Igrot Moshe, OC 2:24; Yabia Omer 6:10; Maharshdam, OC 35.
[11] See the Introduction to the Nusach Arizal (Chabad) Siddur. It is noted that the nusach is only three hundred or so years old, making it quite new and not something one should trade for a centuries old tradition. The counterargument to this is that the Rebbe composed his siddur under Divine inspiration with instructions that it be circulated. See also Chatam Sofer, OC 16.
[12] Minchat Yitzchak 7:4.
[13] See Piskei Teshuvot 68 footnote 19.
[14] There is only one remaining synagogue in North America that prays in the ancient Greek nusach: Kehila Kedosha Janina in lower Manhattan.
[15] Devarim 14:1. See Levushei Mordechai 1:14; Ha’elef Lecha Shlomo 45; Meishiv Davar 17; Teshuvot V’hanhagot 1:68, 150, 4:29; Shraga Hameir 4:74
[16] Yevamot 13b.
[17] U'bacharta B'chaim (Kluger), OC 24.
[18] Levushei Mordechai, OC 1:14.
[19] Igrot Moshe, OC 2:23.
[20] Igrot Moshe, OC 2:23; Minchat Yitzchak 7:5.
[21] Igrot Moshe, OC 3:89; Teshuvot V’hanhagot 1:114.
[22] Igrot Moshe, OC 4:34.
[23] Igrot Moshe, OC 2:29, 4:33.
[24] Shoel U'meishiv 3:1:247; She’arim Metzuyanim B'halacha 26:3; Minchat Yitzchak 6:31:3; Halichot Shlomo 5:19; Avnei Yashfei 1:14:8.
[25] Avnei Yashfei 1:14; Halichot Shlomo 85:20. See also Tzitz Eliezer 7:28.