3174 —להתפלל כש"ץ בנוסח אר"י בבית כנסת אשכנזי

B"H, 8 Teves, 5715.

Brooklyn.

Havavac"h iy"a nu"n etc. Chaim Yisrael

Shalom u'Vrachah!

In response to your letter in which you write about the question of nuschaos, that sometimes you are compelled to lead the prayers in a synagogue where they do not pray Nusach Ari.

In matters such as these, often when there is no debate and things are done simply, everything goes smoothly and peacefully. Surely, in many cases—including your own—if you do not make an issue of it beforehand, people will not even notice the difference in nusach.

It is also understood that it is not worthwhile to create discord over this matter, for the gain is outweighed by the loss—especially regarding communal prayer about which it is said: "He has redeemed my soul in peace..."

Blessings for livelihood.

The Kol Bo on mourning (page 367) quotes the Etz Chaim that one who leads the prayers should pray according to the congregation's nusach. There it also cites the Hayit"l (in Brit Moshe on Sefer Mitzvos Gadol positive commandment 7) that he should pray and change his nusach if there is no other available chazan. Therefore, it requires further analysis: if there is another chazan available, perhaps it is better for him to suffice with saying Kaddish and similar things.

In Kitzur Shulchan Aruch by Baron (volume I page 112), quoting Shut Meshiv Davar (by Netziv), section 16: "In silent prayer one should not deviate from the custom practiced for generations... but for those parts recited aloud such as Kedushah and similar, certainly one should not deviate from the custom of that place."

The Rebbe questions Baron's understanding of Netziv—that when serving as chazan, silent prayer should be according to one's own nusach while repetition aloud follows the congregation's nusach. According to what was written above—that one should pray Nusach Ashkenaz when unable to pray Nusach Ari—according to Baron only the repetition aloud would be changed; silent prayer would remain Nusach Ari. The Rebbe challenges this understanding of Baron regarding Netziv's words.

Indeed, in a letter from the Rebbe (Igros Kodesh vol. 14 letter 5165): In Shut Meshiv Davar by Netziv and Pardes Mordechai quoting Etz Chaim—the chazan's audible prayer follows the congregation's nusach. The Rebbe questions them for ruling that one must follow the congregation's nusach when there are sources indicating otherwise. However, Etz Chaim does not distinguish between silent and aloud prayers for chazan; Netziv did not address chazan at all. The Rebbe clarifies that even when serving as chazan, both silent and aloud prayers should follow the congregation's nusach if discord would result otherwise.

The conclusion from this letter: One who prays Nusach Ari and finds himself in an Ashkenazi synagogue—not only may he pray his own nusach privately but even as chazan he may do so unless this would cause discord—in which case he should follow the congregation's nusach. When serving as chazan, even his silent prayer should be according to their nusach. Ideally, it is better not to serve as chazan if this means praying a different nusach; if he is an avel (mourner) who regularly leads prayers but cannot do so in his own nusach under these circumstances, perhaps it is preferable to forego leading and just say Kaddish rather than pray in a different nusach.

Summary

The Rebbe teaches that maintaining peace takes precedence over personal prayer customs; if using one's own nusach will cause conflict when leading services in another synagogue, one should use their custom or avoid being chazan altogether.