Nusach Ashkenaz

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Nusach Ashkenaz is a style of Jewish liturgy conducted by Ashkenazi Jews. It is primarily a way to order and include prayers, and differs from Nusach Sefard (as used by the Hasidim) and Baladi-rite prayer, and still more from the Sephardic rite proper, in the placement and presence of certain prayers. [1]

Contents

Subdivisions

Nusach Ashkenaz can be subdivided into the German or Western branch— Minhag Ashkenaz —used in Western and Central Europe, and the Polish-Lithuanian or Eastern branch— Minhag Polin —used in Central and Eastern Europe, the United States, and some Israeli Ashkenazim, particularly those who identify as Litvaks ("Lithuanian"). [2]

The term Minhag Ashkenaz (the Western Ashkenazic rite) historically applied only to the nusach of southern German Jewry (in recent centuries defined very roughly as those south and west of the Elbe), most notably the community of Frankfurt am Main. [3] Northeastern German communities, such as Hamburg and Berlin, followed Minhag Polin, [3] although their musical tradition and pronunciation of Hebrew, and some of the traditions about the prayers included, were more reminiscent of the western communities than of Poland proper or even Austria–Hungary.

There are a number of minor differences between the Israeli and American Ashkenazi practice in that Israeli Ashkenazi Judaism follows some practices of the Vilna Gaon (see Perushim § Influence) and Sephardic rite. For example, most Ashkenazic communities in Israel recite Ein Keloheinu during the week, as is the Sephardic practice. [4]

The British nusach—Minhag Anglia—is based on those of both Germany and Poland, [5] seen in the Authorised Daily Prayer Book published by the Orthodox United Synagogue. Minhag Anglia also has a broader influence on the structure and hashkafa of English Judaism more generally.

History

Leopold Zunz claimed that the Ashkenazi rite descended from the ancient Eretz Israel minhag , while the Sephardi rite originated in Babylonia. [6] Hakham Moses Gaster, in his introduction to the prayer book of London's Spanish and Portuguese Jews, [7] made precisely the opposite claim. All Jewish liturgies today are fundamentally Babylonian, with only a few usages from the land of Israel surviving the standardization process. Most differences preserved since the time of the Geonim, particularly those from Eretz Yisrael, are now obsolete. [8]

Medieval Ashkenazi scholars stated that the Ashkenazi rite is largely derived from the Siddur Rab Amram and the minor Talmudic tractate Soferim . This may be true, but it does not necessarily support Gaster's claim of Babylonian origin. As pointed out by Louis Ginzberg, [9] [ full citation needed ] the Siddur Rab Amram had been heavily edited to reflect the Old Spanish rite. The Ashkenazi rite also contains early liturgical poetry from the land of Israel that was eliminated from other rites, and this fact was the main support for Zunz's[ who? ] theory.

In the broadest sense, the earliest recorded form of the Ashkenazi rite may be found in an early medieval prayer book called Machzor Vitry . This, however, like the Siddur Rashi published a century later, records the Old French rite rather than the Ashkenazi (German) rite proper (though the differences are small). The Old French rite mostly died out after the expulsion of Jews from France in 1394, but some portions of it remained in the High Holiday liturgy of the Appam community of Northwest Italy until shortly after World War II (which has since gone extinct). [10] Both the Old French and the Ashkenazi rites have a loose family resemblance to other European rites, such as the Italian, Romaniote, and Provençal rites, and to a lesser extent the Catalan and Old Spanish rites: the current Sephardic rite has since been standardized to conform with the rulings of the Geonim, thereby showing some degree of convergence with the Babylonian and North African rites.[ citation needed ]

The liturgical compositions of Byzantine Jewry, especially the piyyutim (hymns), found their way through Italy to Ashkenaz, beenny preserved in most modern Ashkenazi machzorim . [11]

Ashkenazi practices

See also

References

  1. ↑ Lowenstein, Steven M. (2001). The Jewish Cultural Tapestry: International Jewish Folk Traditions. Oxford University Press, USA. p. 88. ISBN   978-0-19-531360-4.
  2. ↑ See Jonah and Avraham Fraenkel, Tefilah u-piyut be-mahzor Nuremburg for a detailed discussion of the differences between the Eastern and Western Ashkenazic rites.
  3. 1 2 Daniel Goldschmidt, Rosh Hashanah Machzor, page 14 of introduction. In the Middle Ages, the border seems to have been further east.
  4. ↑ See Siddur Ezor Eliyahu, Jerusalem 2008, page 85
  5. ↑ Apple, Raymond Minhag Anglia - a broader connotation
  6. ↑ Leopold Zunz, Die gottesdienstlichen Vorträge der Juden, historisch entwickelt, Frankfurt am Main 1892
  7. ↑ Preface to the Book of Prayer of the Spanish and Portuguese Jews' Congregation, London, 1901: reprinted in 1965 and subsequent editions.
  8. ↑ Lewin, B. M., Otzar Ḥilluf Minhagim.
  9. ↑ Geonica
  10. ↑ Daniel Goldschmidt, Rosh Hashanah Machzor, page 13 of introduction.
  11. ↑ Bowman, S. "Jews of Byzantium", p. 153 Cf. Hebrew Studies by Yonah David, Shirei Zebadiah (Jerusalem 1972), Shirei Amitai (Jerusalem, 1975) and Shirei Elya bar Schemaya (New York and Jerusalem 1977); and the material in the Chronicle of Ahima'az.
  12. ↑ Keduashah of Musaf of weekday Chol HaMoed and New Moon begins "neqaddesh es shimcha", like every other kedushah during the week. On Hoshanah Rabba, the Eastern Ashkenazic rite recites the Festival version, whereas the Western Ashkenazic rite recites the weekday version.

Bibliography

  1. ↑ "Sages of Ashkenaz". Sages of Ashkenaz Database. Archived from the original on 17 April 2021. Retrieved 13 November 2024.
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