{"id":8537,"date":"2016-02-24T05:00:24","date_gmt":"2016-02-24T03:00:24","guid":{"rendered":"https:\/\/ph.yhb.org.il\/en\/?p=8537"},"modified":"2018-05-27T09:15:13","modified_gmt":"2018-05-27T06:15:13","slug":"03-24-05","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/en\/03-24-05\/","title":{"rendered":"05. In What Cases may one Change her Nusa\u0125?"},"content":{"rendered":"

As we have learned, one must maintain her ancestral custom. The Sages based this statement on the verse, \u201cAl titosh torat imekha<\/em>\u201d (\u201cDo not abandon your mother\u2019s teachings\u201d; Mishlei 1:8). However, custom is not more important than other laws, and therefore it is occasionally superseded. For example, if one knows for certain that she will have less kavana<\/em> praying in a synagogue that conducts services in her ancestral nusa\u0125<\/em> than in a synagogue where services are conducted in a different nusa\u0125<\/em>, she should choose the place more conducive to kavana<\/em>, for this is the essence of prayer (Peninei Halakha: Prayer<\/em>, ch. 6 n. 2). However, in a case of uncertainty, she should preferably pray in her ancestral nusa\u0125,<\/em> because in the long term it seems that she will have more kavana<\/em> praying in this way. Sometimes young people do not properly value their connections to ancestral nusa\u0125<\/em> but discover deep attachment to it over time and regret having changed it.<\/p>\n

If one has a choice of two synagogues, one where prayer is conducted in her ancestral nusa\u0125<\/em> but where there are no Torah classes, and another that provides Torah study but conducts prayers in a different nusa\u0125<\/em>, she should evaluate the situation as follows: If she estimates that praying in the synagogue with more Torah classes will lead her to greater Torah study, it is better that she pray there even though the service is not conducted in her ancestral nusa\u0125<\/em>; despite the importance of preserving customs, Torah study is of paramount importance. Likewise, when choosing a yeshiva or other learning environment, one should not base the decision on the nusa\u0125<\/em> of the prayers there. Rather, she should choose the institution that will best teach her Torah, character, and mitzvot<\/em>.<\/p>\n

If one has a choice between two synagogues, one where the congregation prays in her ancestral nusa\u0125<\/em> but where she is concerned that she will not be able to connect with its congregants, whether because they are too old, too young, too few in number, or any other reason, and another where they do not pray in her family\u2019s nusa\u0125<\/em> but there is a stronger community where she can better connect to the congregants, she must make a judgment. If she feels that praying in the latter synagogue will strengthen her connection to the Jewish religious community and raise or at least sustain her spiritual level, she should pray there, even though they do not pray in her ancestral nusa\u0125<\/em>. 1<\/a><\/sup><\/p>\n

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  1. Although these laws primarily pertain to men, who are commanded to pray in a synagogue, it is still important for women to know them too because often women help their husbands make these decisions. These laws also pertain to single women, divorcees, and widows who pray in the synagogue.\n

    Peninei Halakha: Prayer 6:3 explains that the reason that \u0124asidim switched from the Ashkenazic nusa\u0125 to the \u0124asidic nusa\u0125 known as Nusa\u0125 Sepharad was in order to use Arizal\u2019s special intentions (kavanot) in their prayers. It also presents the view of those who opposed this change. Sections 6 and 7 of that chapter discuss one whose parents pray in Nusa\u0125 Sepharad but who has grown accustomed to the Ashkenazic nusa\u0125. Must they pray in Nusa\u0125 Sepharad like their parents, or may they pray in the familiar Ashkenazic nusa\u0125, which was indeed the ancestral nusa\u0125 until 200 years ago? In practice, one who is uncertain regarding this matter should ask his rabbi. Ibid. 8 also explains that Ashkenazim who have grown accustomed to praying with the Sephardic pronunciation need not return to the Ashkenazic pronunciation according to the accepted ruling. ↩<\/a><\/span><\/li>\n<\/ol>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

    As we have learned, one must maintain her ancestral custom. The Sages based this statement on the verse, \u201cAl titosh torat imekha\u201d (\u201cDo not abandon your mother\u2019s teachings\u201d; Mishlei 1:8). However, custom is not more important than other laws, and therefore it is occasionally superseded. For example, if one knows for certain that she will […]<\/p>\n","protected":false},"author":9,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[128],"tags":[],"class_list":["post-8537","post","type-post","status-publish","format-standard","hentry","category-03-24"],"yoast_head":"\n05. In What Cases may one Change her Nusa\u0125? - Peninei Halakha<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/ph.yhb.org.il\/en\/03-24-05\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"05. In What Cases may one Change her Nusa\u0125? - Peninei Halakha\" \/>\n<meta property=\"og:description\" content=\"As we have learned, one must maintain her ancestral custom. The Sages based this statement on the verse, \u201cAl titosh torat imekha\u201d (\u201cDo not abandon your mother\u2019s teachings\u201d; Mishlei 1:8). However, custom is not more important than other laws, and therefore it is occasionally superseded. 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