Understanding the differences between Sephardic-Chassidic and Ashkenazic minhagim
In the field of physics, one of the great issues of today is the search for the so-called theory of everything (TOE), a formula that would explain strong and weak electromagnetic forces, nuclear, and gravity. So far, no one has been able to account for gravity in the relationship. But the Lubavitcher Rebbe MH”M has indicated that gravity, too, will fit into the Theory of Everything, and the right calculations are just waiting to be uncovered.
The question is: can there be a similar theory to unify many, if not most of the differences between Sephardic-Chassidic and Ashkenazic minhagim? In other words, can one theory explain why Ashkenazim start the main part of the morning prayers with Baruch SheAmar and Sephardim-Chassidim start from Hodu? Why is it that Ashkenazim wind the T’fillin straps from outside in and Sephardim-Chassidim wind the straps from the inside going out? Why, in many non-Chassidic shuls, does only the Rav wear a tallis over his head while out of respect for the Rav the rest of the congregation does not, while in Sephardic-Chassidic shuls, the congregants all wear the tallis over the head? Why do Chassidim wear a gartel but Ashkenazim typically do not have a special belt? There are dozens of differences, depending as much on local custom as on ancient tradition, and most of us proudly follow one set of minhagim to the exclusion of others.
If such a theory of everything could apply to minhagim, perhaps it would explain other divisions in Jewish tradition, for example, between Yosef and Yehuda, between Hillel and Shammai, Rabbi Ishmael and Rabbi Akiva, and Moshiach ben Yosef and Moshiach ben Dovid.
Let’s take one difference and explore it: the order of the terms used in prayers of Kiddush Levana. In Sephardic-Chassidic siddurim, the nusach of the prayer is “Boruch-Blessed is Oseich-He who made you, Yotzreich-He who formed you, Boreich-He who created You, and Koneich-He who is your Master.”
Ashkenazim have a different order: Yotzreich, Oseich, Koneich, and Boreich. They are the same words. What difference does the order make? Similarly, what difference does it make whether Shacharis starts with Hodu or Baruch SheAmar?
It makes all the difference to the people who daven these particular words in their particular way.
In the Sephardic-Chassidic nusach, the words Oseich, Yotzreich, Boreich, and Koneich follow the order of the spiritual worlds from the lowest Asiya-Action to the highest Atzilus-Emanation.
In the Ashkenazic nusach, the Roshei HaTeivos (initial letters) of the four words spell Yaakov. Yaakov represents consistency from beginning to end, which in our case means from the highest levels to the lowest.
At this point, we have one nusach (Ashkenazic) that goes from top down and another (Sephardic-Chassidic) that goes from bottom up. Can we apply the paradigm elsewhere?
Ashkenazim begin the morning service with Baruch SheAmar, which contains the word Baruch 13 times. This could refer to the 13 Attributes of Divine Mercy, from which derive all the worlds, in other words, from the Creator to Creation.
The Sephardim-Chassidim start with Hodu-Offer praise, which starts with the recognition that Hashem is the source of all, bottom-up, Creation to Creator.1 What does all this mean?
“Starting from the top” means that the focus of the action is on the will of Hashem as it comes to us through Torah and mitzvos in general and Halacha specifically. What does Hashem want from me? He wants me to daven, wear t’fillin, etc. How do I fulfill His desire in the best, most precise way possible?
Sephardic-Chassidic communities focus on the relationship. How do I connect to G-d starting with the six constant commandments brought by the Rambam: Knowledge of Hashem, Not to believe in any other power, Unity of Hashem, Love of Hashem, Fear of Hashem, and Not to follow after one’s heart or eyes.
In other words, both groups want to express their souls’ desire. Yet each starts from a different place.
This difference, whether the focus is on the Will of Hashem or the relationship to Hashem, could explain many of the variations between the customs of Ashkenazim and Sephardim-Chassidim, between the positions of Hillel and Shammai, between the experiences of Rabbi Ishmael and Rabbi Akiva, between the approaches of Moshiach ben Yosef and Moshiach ben Dovid, and ultimately the relationship between Olam HaZeh, Yemos HaMoshiach, and Olam HaBa (T’chiyas HaMeisim).
We all know the story of the man who wanted to convert on one leg (Shabbos 30a). Hillel told him to focus on the relationship aspect of Judaism, saying “What is hateful to you, do not do to others.” Yet Shammai drove him away with a builder’s measuring stick. In essence, Shammai was saying, “If you want to serve Hashem as a Jew, you must start by learning the rules (i.e., details)! There is no other way.”
Similarly, when the Torah was given, Rabbi Ishmael rules that the Jews heard the sounds and saw the lightning on Har Sinai. In other words, G-dliness appeared to them within the confines of this world.
Rabbi Akiva said that the Jews heard “the lightning” and saw the words of Hashem. In other words, the reality of G-d speaking to each person was so overwhelming that the physical world was relegated to the level of hearing.
In Yechezkel (37:16), G-d commands the prophet to take two sticks; one representing Ephraim and one representing Yehuda and join them. If you look closely, the Novi uses two expressions, the House of Ephraim and the Children of Yehuda.
The idea of a house (Yosef) is top-down. The idea of children (Yehuda) is bottom up. Moshiach ben Yosef represents the relationship from top down, from Creator to Creation. He is the completely righteous person who fulfills the will and decrees of Hashem as expressed in the Torah and Jewish law.
Yehuda is the baal t’shuva (returnee) who admits that “she (Tamar) is more righteous than me.” Yehuda is willing to sacrifice his future so that his brother Binyamin can go free. Ultimately, Yehuda brings Yosef the tzaddik to discard his external identity and reveal his essence, i.e., “Ani Yosef.”
These two paths, from the bottom up and from the top down, appear to correspond to the two types of service required of a Jew, ben-son and eved-servant. The son wants a relationship with his father. The servant seeks to fulfill his Master’s desires. We find the same relationship expressed in the well-known prayer, Avinu-Malkeinu, “Our Father, Our King.”
[A similar approach is offered by HaRav Yitzchak Meir Morgenstern, who quotes Rav Moshe Dovid Walli zy”a (a student of the Ramchal) in the Likkutim, that Sephardim are from the aspect of Chochma. And therefore, they love Bekiyus (breadth of study) and obtaining vast knowledge in all of Torah, like the Rambam; whereas Ashkenazim love depth and Pilpul, like the Baalei HaTosafos, because they (Ashkenazim) are from the aspect of Bina. He goes on to tie Chochma/Sephardic-Chassidic and Bina-Ashkenazic approaches with male and female.2]
In a sicha, the Rebbe notes that the twin paths of top down and bottom up are taught in the Oral Law. As a result, both paths are required of every Jew. He writes3, “One should endeavor to elicit G-dliness from ‘above to below,’ and elevate and uplift the G-dliness within the world to reunite it with its source above.”
Continuing, the Rebbe quotes the prophecy of Yeshaya (5:12) “And I shall make your windows from the kadkod, a precious gem.” The Talmud presents two opinions about the identity of the gem. One is that the gem is an onyx. The other opinion is that it is jasper. However, the Talmud explains that the word, kadkod hints to the phrase kedain and kedain, meaning “it is like this and like this.”
The Rebbe concludes by explaining that the two gems are the two modes of service, from “above to below” and “below to above.” In Likkutei Torah (25d, 27d), the Alter Rebbe, Rabbi Shneur Zalman of Liadi connects the two modes to the service of the tzaddik and baal t’shuva.
Ultimately, this may explain the difference between Olam HaZeh-this world, Yemos HaMoshiach-Messianic Era and Olam HaBa-Time of the Resurrection.
Currently (Olam HaZeh), each of us has a path. The fact that there remain differences in custom (not to mention emotional attitudes) indicates that, while both modes of service are expected from each of us, the majority of us haven’t perfected them. Perhaps the paths will converge in the Messianic Era. In light of this, we can understand the Alter Rebbe’s unique effort to unite precision in practice with keeping the focus on the Nosain HaTorah. Once the Resurrection occurs, it may well be that our service will integrate both aspects of son and servant, tzaddik and baal t’shuva automatically.
Interestingly, our Sages state that the mitzvos will be abolished at that time. The reason is that a Commandment links the Commander with the one who has been told to follow. In the Messianic Era, there will be no need for a Commander-Commanded relationship. Everyone will naturally be connected by virtue of his or her G-dly spark. Jewish law, Halacha, will remain. We will all follow Halacha in a manner of halicha, proceeding higher and higher. In the Time of the Resurrection, our apparently independent world will fade before the ultimate reality of G-d, when (Isaiah 11:1-9) “The world will be filled with Divine knowledge as waters cover the sea.”
May we see this era immediately.
Leibel Estrin is a freelance writer. He can be reached at estrin770@gmail.com.
1) This direct and simple pattern cannot be applied in all cases, simply because the world is not that simple. For example, the Halacha usually follows the opinion of Hillel; in some cases however, it follows the opinion of Shammai. Now, we know that Hillel is typically associated with chesed-kindness, while Shammai is associated with g’vura-strength/strictness. There are times when an act that appears to be g’vura is actually an act of chesed. If a little kid takes a knife off the table and you grab it away, are you exhibiting chesed or g’vura? The outer manifestation is g’vura—you grabbed the knife away from the kid. But the inner intent is chesed—to keep the kid from hurting himself.
2) http://dixieyid.blogspot.com/2007 /05/chochma-vs-bina-practical.html
3) Likkutei Sichos, Vol 6, pp. 119-129, as quoted in Chassidic Perspectives, Rabbi Alter B. Metzger, Kehos Publication Society, New York, 2002.