Nusach of Tefillah

The Jewish people are primarily divided into two sects, Ashkenazim and Sephardim. Aside from the differences between these two sects in halachah and minhag, they also have two distinct nuscha’os (formulae) for tefillah. The Poskim explain that the varying nuscha’os do not preclude each other’s validity. There are basic criteria for a tefillah, as codified in the Gemara, and these criteria must be met – and are met – by all nuscha’os. But beyond that, the particulars of the tefillah actually differed from time beginning.103 Kabbalistic sources explain that our tefillos ascend to Heaven through twelve different gates, corresponding to the twelve tribes. Each tribe davened with their unique nusach and minhagim, which were suited to the gate through which their tefillos ascended. Hence, state the Poskim, one should never deviate from the nusach of his family and community.104

Although presently we cannot be certain about our lineage, and do not know if the nusach we use corresponds to the nusach of our tribe, we are enjoined to rely on the nusach of our eminent forefathers and trust that their tradition remained intact since the time they were aware of their lineage.105

Accordingly, the people of each community must adhere to their traditions and not deviate from the nusach handed down to them by their forebears. This is their guarantee that they are davening correctly.106 Therefore, an Ashkenazi may not daven in the nusach of Sephardim and vice versa. Bedieved, though, if one did daven in the other nusach, he will have fulfilled his tefillah obligation and is not required to daven again.107

In cases of necessity, a person may daven with a different nusach. The Poskim list a number of situations which would warrant a change of nusach:

1. One comes to a shul which davens with a different nusach and finds no siddurim that follow his nusach, and he does not know the tefillos by heart. If this is the only chance he will have to daven with a tzibbur, he may use the shul’s siddurim and follow their nusach.108
2. Certain parts of tefillah must be recited with the same nusach as the tzibbur. (This will be discussed at length below.) A person davening with a congregation that follows a different nusach from his own, must recite these parts of davening according to the congregation’s nusach.
3. In a school which is attended by both Ashkenazim and Sephardim it would be too difficult to instruct each group of children to follow their minhagim. Instead, the school should have everyone daven according to the nusach of the majority of the student body.109

Pronunciation

Ashkenazim and Sephardim differ in their pronunciation of Lashon Hakodesh. Although these differences can be significant, both groups can be confident that they are fulfilling their obligations of berachos, tefillah, and Kerias HaTorah by adhering to their traditional pronunciation.110

Accordingly, the Poskim state that it is not for the individual to presume to determine which of the pronunciations is correct. Nor should the individual decide to prefer the other pronunciation over his own. Each person is expected to follow the custom of his ancestors. The Poskim explain that this is mandated by the pasuk which states וְאַל תִּטּוֹשׁ תּורַת אִמֶּךָ – “Do not forsake the Torah of your mother.” The Poskim thus express themselves critically about a person who changes from his traditional pronunciation.111

Bedieved, though, if one did change his pronunciation, he will have fulfilled his obligation and does not need to daven again.112 Under pressing circumstances as well one may deviate from his traditional pronunciation. For example, if a person was raised to read lashon hakodesh differently from his family’s tradition and it is difficult for him to change back to his tradition, he may continue davening in the way he was taught.113 Yet, if he is an Ashkenazi, he should attempt to at least recite the Name of Hashem with the Ashkenazic pronunciation.114

Kerias HaTorah should follow the pronunciation of the congregation.115 If the only person available to serve as a ba’al korei is one who can only read according to a different pronunciation, it is acceptable to have him read the Torah.116

Regarding the reading of Parashas Zachor, the Poskim debate as to whether one can fulfill his obligation by hearing it read in a pronunciation different from his own. Some hold that, as with davening and ordinary Kerias HaTorah, one will fulfill his obligation here as well, albeit bedieved.117 Others hold that one can only fulfill the obligation of Parashas Zachor by hearing a reading that follows his tradition.118

103 Magen Avraham 68:1

104 Arizal cited in Magen Avraham ibid.

105 Teshuvos Chasam Sofer, Orach Chaim 16.

106 Talmud Yerushami (Eiruvin 3:9) cited by Magen Avraham ibid. (Note that our text of Yerushalmi is different than the way it is quoted by the Magen Avraham.)

107 Mishnah Berurah 68:4.

108 R’ Chaim Pinchas Scheinberg, cited in Tefillah Kehilchasah, appendix, p. 538.

109 Shevet Halevi 8:20.

110 See Igros Moshe, Orach Chaim 3:5.

111 Igros Moshe ibid, Halichos Shlomo, Tefillah 1:6 with Orchos Halachah 5:67; Kovetz Teshuvos 1:12.

112 See Da’as Notah, vol. 1, p. 258, note 45.

113 Halichos Shlomo, Tefillah, 5, Dvar Halachah 37.

114 R’ Yosef Shalom Elyashiv, cited in Yisa Yosef, Orach Chaim 2:25; see also Shevet Halevi 8:20. The reason for this is that a number of earlier authorities raised issue with the recitation of Hashem’s Name in Sephardic pronunciation. Namely, it is the pronunciation of the Name with the kamatz (Adonoi) that makes it clear that it is a reference to Hashem, while pronunciation with the pasach (Adonai) connotes “my masters,” which could be referring to human beings. Thus, the failure to distinguish between the pasach and the kamatz actually changes the connotation of the word from a Name of Hashem, to a reference to mortals (see Rabbeinu Bachye, Bereishis 18:3; R’ Ya’akov Emden in Sulam Beis Eil, in the first paragraph, immediately after the Introduction). For discussion and support of the Sephardi pronunciation, see Yalkut Yosef 5:6, with fn. 6.

115 See Teshuvos Vehanhagos 1:154.

116 Halichos Shlomo, Tefillah 5:20. See, however, Teshuvos Vehanhagos ibid., who seems to limit this leniency to situations where the ba’al korei pronounces the Name of Hashem with the Ashkenazic pronunciation.

117 Halichos Shlomo ibid; R’ Nissim Karelitz cited in Igeres HaPurim 1, note 7. This also seems to be the opinion of Igros Moshe, Orach Chaim 3:5.

118 Mikra’ei Kodesh, Purim 6, note 4 (Harerei Kodesh)