The exact nusach ha-tefillah of Rebbe Nachman is not known, and evidently
was not something he stressed. In general, Breslover Chassidim, past and
present, have davenned basically the same Nusach Sefard that was common in the
Chassidic communities of the Ukraine (notably Skver-Chernobyl), with only a few
variations.
Yet Reb Gedaliah Kenig did pay careful
attention to the nusach of
his teacher Reb Avraham Sternhartz, and learned that there were certain mesorahs
that went back to Reb Noson (Reb Avraham’s great-grandfather). Reb Gedaliah
privately davenned according to this nusach, as far as he was
able to determine it. However, it seems that he did not speak about it until a
few of his talmidim succeeded in persuading him to fill them in on the
subject. The following is what we have learned about Reb Gedaliah’s nusach
for the Shemoneh Esreh, based on that of Reb Avraham, with some added
material about Tachanun in Breslov kehillos, in general. (The
sources presented below remain incomplete.)
We must add that even the Tzefat kehillah, which was founded by Reb
Gedaliah and is led by his son Reb Elazar Mordechai Kenig, does not follow Reb
Gedaliah’s nusach in every detail—presumably because he did not make an
issue of it to his family and talmidim.
From “Breslov Eikh she-Hu: Breslov Customs and Practices, Past and
Present,” compiled by Dovid Zeitlin and Dovid Sears.
Magen Avraham
In the berakhah “Magen Avraham,” most
versions of Nusach Sefard say “vi-konei ha-kol.” However, Sha’ar ha-Kavannos says “konei
ha-kol,” without the vav. In the Tsfas community it is usually said
with the vav.
(All versions of the Siddur Arizal
omit the vav. So do several Chassidic nus’chos; see Imrey
Pinchos [Bnei Brak 2003] vol. I, Sha’ar Seder ha-Yom 86; Siddur
Baal ha-Tanya; Siddur Tefillah Yesharah-Berditchev [in hagahah];
Darkey Chaim ve-Shalom [Munkatch] 155; Erkhey Yehoshua
[Manistritch], Kuntres Perach Shoshanim 18; Siddur Tzelosa de-Shlomo [Bobov];
et al. This omission is supported by Siddur Rav Amram Gaon,
Abudarham, Zohar, Pekudey, Tikuney Zohar, Tikkun 70, et al.)
Atah Gibor
Reb Avraham Sternhartz stated that during the
winter, in the berakhah “Atah gibor,” it is our custom to pronounce the
word "gashem" with a kametz under the gimel, not
"geshem" with a segol. Many Breslovers still do so.
However, the pronunciation of geshem with a segol has become more
common today.
(Similarly, cf. Rabbi Levi Yitzchak Bender, Si'ach
Sarfei Kodesh IV, 150. This may be a regional minhag, since the
Skverer Chassidim follow it, as did the Manistritcher Chassidim of Uman.
However, Rabbi Shimshon Barsky of Bnei Brak said that his father, Rabbi Noson
Barsky, pronounced “geshem” with a segol. Since Reb Noson Barsky
lived in Lublin, Poland, this may reflect the local custom in that region. The
vowelization of this word is the subject of halakhic debate.)
*
During the summer, Reb Gedaliah would
say "mashiv ha-ru'ach u-morid ha-tal." This is the custom of
the Tzefas community. (However, most Breslover kehillos simply say “morid
ha-tal,” as is more common.)
(See Be'er Heitiv, Orach Chaim 114:3,
and the BaCH, ad loc. This is the nusach of Siddur ARI
Kol Yaakov. Among Chassidim, see Rabbi Tzvi Hirsh of Ziditchov, Pri
Kodesh Hilulim, in the name of Rabbi Yisrael of Koznitz; Shulchan
ha-Tahor [Komarno], 114, with Zer Zahav; Darkhei Chaim
vi-Shalom [Munkatch], Shemoneh Esreh 157, in the name of Rabbi Zvi
Elimelekh of Dinov; et al. It is also the nusach ha-GRA.)
*
Once Reb Gedaliah was leading the davenning
and said "mashiv ha-ru'ach u-morid ha-tal." Apparently this
raised some eyebrows. Reb Michel Dorfman, who was present at the time, later
asked him about this. Reb Gedaliah replied, “When the Gabbai announces this [on
the first day of Pesach], he calls out ‘mashiv ha-ru'ach u-morid ha-tal.’ ”
(Heard from Rabbi Ephraim Kenig)
*
However, Reb Avraham Sternhartz only said “morid
ha-tal.”
(Heard from Rabbi Nachman Burshteyn)
Chonen
HaDaas
Reb Gedaliah said that Reb Avraham possessed
a family mesorah that the Rebbe's nusach in the berakhah
"Atah chonen" was "de'ah, binah ve-haskil."
(Heard from Rabbi Elazar Kenig. Cf. Siddur
Rav Amram Gaon, Abudarham; Pri Eitz Chaim; Siddur RaMaK; Siddur ARI Rav Asher;
Siddur Tefillah Yesharah-Berditchev; etc. According to Tefillas Chaim, the annotated Siddur Arizal
published recently by Rabbi Daniel Rimmer, this was the nusach of the Arizal.)
*
Rabbi Nachman Burshteyn also remembered that
Reb Avraham said “de’ah, binah, ve-haskil." Reb Avraham also told
him that this had been the nusach of the Breslover Chassidim in Tcherin.
*
Rabbi Avraham Shimon Burshteyn heard that Reb
Avraham followed this nusach because Reb Noson often repeats it in Likutey
Halakhos, and probably in his letters, as well.
*
This mesorah conflicts with that of
Reb Levi Yitzchak Bender, who stated that in Uman, the nusach of this berakhah
was “chokhmah, binah ve-da’as.” However, it seems that occasionally
there were diverse customs among Breslover Chassidim in Uman.
(See Si’ach Sarfey Kodesh IV, 150)
*
Rabbi Noson Barsky, son of Rabbi Shimshon
Barsky of Uman, used to say “chokhmah, binah ve-da’as.”
(Heard Rabbi Shimshon Barsky of Bnei Brak)
*
Rabbi Noach Cheifetz recalled that Reb
Gedaliah once told him to combine both nus’chos: "de'ah, binah
ve-haskil, chokhmah, binah ve-da’as.”
(Heard from Rabbi Noach Cheifetz)
*
The custom of the Tzefas community is to say "de'ah,
binah ve-haskil,” while in Yerushalayim, it seems that most Breslovers say
“chokhmah, binah ve-da’as.”
Atah Kadosh
In “Atah kadosh,” most Breslovers add
the words “ki E-l Melekh gadol ve-kadosh Atah.” This is part of the
standard Nusach Sefard. It is also the custom of the Tsfas community.
(In support, see Abudarham,
based on Siddurey ha-Geonim. However, Sha’ar ha-Kavannos omits
this phrase, and it is not found in any versions of the Siddur ARI except
that of Rabbi Asher of Brod, which brings it as an alternative nusach.
Early Chassidic sources that omit it include Imrey Pinchos [Bnei Brak
2003] vol. I, Sha’ar Seder ha-Yom 87; Siddur Baal ha-Tanya; Siddur
Tefillah Yesharim-Berditchev; Siddur Heichal ha-Berakhah-Komarno. The
Manistritcher Chassidim in Uman also did not say it, as stated in Erkhey
Yehoshua, Kuntres Perach Shoshanim 18; and it is omitted by the
communities of Bobov, Munkatch, Spinka, Karlin-Stolin, and Slonim. However,
most other Chassidim include it.)
Go’el Yisrael
Reb Avraham’s nusach included
the words “u-maher le-g'aleinu ge’ulah sheleimah meherah le-ma'an shemekho…”
This is the custom of the Tsfas community.
Rifa’einu
Reb Gedaliah's nusach was: "Rifa'einu
(HaShem) ve-neirafei, hoshi’einu vi-nivashe'ah, ki sihilaseinu Atah, vi-ha'alei
refuah sheleimah le-khol makhoveinu u-le-khol makoseinu, ki E-l Melekh Rofei
Ne'eman vi-Rachaman Atah…" This is the custom of the Tsfas community.
(Heard from Rabbi Elazar Kenig, Rabbi Noach Cheifetz, and Rabbi
Dovid Shapiro)
*
Reb Elazar Kenig said that what he heard
specifically in the name of Reb Avraham was the inclusion of the phrase “le-khol
makhoveinu u-le-khol makoseinu.”
Borkheinu
During the summer, Reb Gedaliah would say "Borkheinu"
according to the Sefardic custom. This is mentioned in the writings of the Arizal.
However, the Tsfas community follows the more common Ashkenazic custom to say "boreikh
aleinu" with "ve-sein berakhah" as the seasonal
variation for the summer months.
(Cf. Abudarham; Pri Eitz Chaim, Sha'ar
ha-'Amidah, 19; Sha’ar ha-Kavannos, etc. Several Chassidic siddurim
also include "borkheinu," e.g., Siddur Tefilah
Yesharah-Berditchev, Siddur Beis Aharon-Stolin, Siddur Magen
Avraham-Slonim, and others.)
*
In “Borekh ‘Aleinu,” Reb Gedaliah said
“ve-sab’enu me-tuvah…” not “me-tuvekha.”
(Heard from Rabbi Dovid Shapiro. Similarly, Siddur
ARI Rav Asher; Imrei Pinchos [Bnei Brak 2003] vol. I, Sha’ar Seder
ha-Yom 89; Siddur Tefilah Yesharah-Berditchev; et al. This is nusach
Ashkenaz; also see Magen Avraham, Orach Chaim 117:2, in the
name of Maharshal and Teshuvos ha-Rosh. However, Ohr Tzaddikim
brings the nusach “me-tuvekha,” as does the Siddur Baal ha-Tanya
and Darkei Chaim ve-Shalom [Munkatch], 163.)
Birkhas HaMinim
Reb Avraham's nusach for "birkhas
ha-minim" included the phrase “ve-khol oyvey amkha meherah
yikaresu…" Reb Elazar did not know if he then said “ve-ha-zeidim,”
"u-malkhus zadon," "u-malkhus
zeidim," or "u-malchus ha-risha'h." However, the rest
of the berakhah followed the standard Nusach Sefard: "meheirah
si'aker u-sishaber u-simager u-sikhalem vi-sashpilem vi-sakhni'em bi-meheira
vi-yameinu…"
(Cf. Siddur ARI Rav Asher, which is
gores “oyvei amkha,” although there are difference elsewhere in the
berakhah.)
*
Rabbi Levi Yitzchak Bender remembered that in
Uman, the nusach of birkhas ha-minim included the phrase “ve-khol
ha-risha’h ki-rega’ toveid,” not “ve-khol ha-minim.”
(Si’ach Sarfei Kodesh IV, 150)
*
Reb Elazar mentioned that Rav Mordechai
Sharabi, with whom both he and his father studied Kabbalah, once pointed out
that the roshey teivos of the chasimas ha-berakhah “shoveir oyvim
u-machniya zeidim” has the same gematria as SHaDaY.
*
Reb Gedaliah once explained that we say “oyvey
amkha,” not “oyvekha,” because we cannot recognize the enemies of
Hashem; however, the siman is if they are enemies of Klal Yisrael, as
indicated by the lashon “oyvey amkha.”
(Heard from Rabbi Dovid Shapiro, who added
that this seems to be based on Rashi, Bamidbar 10:35, s.v. “misanekha,”
citing Midrash Tanchuma.)
Al HaTzaddikim
Reb Avraham Sternhartz would say “ve-al
chasdekha ha-gadol be-emes nish’anenu.” This is the nusach of the Tsfas
community.
(According to Tefillah le-Dovid, this
phrase alludes to the Avos: “chasdekha” corresponds to Avraham; “ha-gadol”
corresponds to Yitzchak; and “ve-emes” corresponds to Ya’akov; see Likutey
Maharich, vol. I, p. 156.)
*
Reb Levi Yitzchok Bender concurred that the nusach
of this berakha that was common in Uman includes the phrase be-emes
nish’anenu,” not “be-emes u-ve-samim nish’anenu.”
(Si’ach Sarfey Kodesh IV, 150)
Es Tzemach Dovid
Reb Avraham Sternhartz would say
“u-metzapim tamid le-yeshu’ah.” This is the nusach of the Tzefas
community.
(Heard from Rabbi Noach Cheifetz and Rabbi
Dovid Shapiro)
*
This conflicts with the mesorah of Reb
Levi Yitzchok Bender, who recalled that in Uman the nusach was "u-metzapim
le-yeshu'ah," omitting the word “tamid.”
(Si’ach Sarfei Kodesh IV, 150)
Shema Koleinu
Reb Avraham's nusach for this berakhah
was: "Av ha-Rachaman, shema koleinu, HaShem Elokeinu, chus vi-rachem
aleinu, ve-kabel be-rachamim u-ve-ratzon es tefilaseinu, ki E-l shomei’a tefillos
ve-sachanunim Atah. U-milfanekha Malkeinu reikam al tishiveinu. Chonenu
va-‘anenu u-shema tefilaseinu, ki Atah shomei’a tefillas kol peh, amcha Yisrael
be-rachamim..." This is the nusach of the Tsfas community.
(Pri Eitz Chaim, Sha’ar ha-Amidah 19.
The words “Av ha-Rachaman, shema koleinu” was also the nusach of
the Baal Shem Tov; see Ze'er Zahav on Shulchan ha-Tahor-Komarno,
18:8; Keser Nehorah on Siddur Tefillah Yesharah-Berditchev, loc
cit. It was also the nusach of Rabbi Pinchas of Koretz, Imrey Pinchos
[Bnei Brak 2003] vol. I, Sha’ar Seder ha-Yom 93. Similarly, both Siddur
ARI Kol Yaakov and Siddur ARI Rav Asher begin the berakhah “Av
ha-Rachaman, shema koleinu…” Siddur ARI Kol Yaakov also includes the
phrase “chonenu va-anenu u-shema tefilaseinu…” although it omits “amcha
Yisrael be-rachamim," which is nusach Ashkenaz. The latter is
an alternative nusach that some siddurim append to “shomei’a
tefillas kol peh.”)
*
This, too, is the nusach that Reb Levi
Yitzchak Bender remembered from Uman.
(Si’ach Sarfei Kodesh IV, 150)
Retzei
Reb Levi Yitzchok Bender stated that in Uman,
the nusach for birkhas “Retzei” was: “u-sefilasam meheirah be-ahavah
sekabel be-ratzon…” including the word “meheirah.”
(Si’ach Sarfei Kodesh IV, 150)
Sim Shalom
Reb Gedaliah included the words “be-rov oz ve-shalom,” as
in the standard Nusach Sefard. However, he did not say “yachad,” but
only “ki-echad be-ohr panekha…”
(The phrase “be-rov oz ve-shalom” appears in Abudarham, Siddur
ha-RaMaK, and old Sefardic siddurim. Rabbi Daniel Rimmer brings it as
the nusach of the Arizal in Tefillas Chaim, ad loc.)
*
Reb Levi Yitzchok Bender also stated that
this was the nusach in Uman.
(Si’ach Sarfei Kodesh IV, 150)
Kedushah
Reb Elazar Kenig lifts up his feet slightly
on his toes when he recites the declarations “kadosh, kadosh, kadosh…” “baruch
kevod HaShem...” and “yimlokh…” (We presume that he follows the
custom of his father, but neglected to ask.)
(See Tur, Orach Chaim 125 for further
discussion. Sha’ar ha-Kavannos, Shnei Luchos ha-Bris, Minchas Aharon, Ben
Ish Chai: Halakhos I, Terumah 4, et al., state that one should raise
one’s feet at each declaration, while Mishnas Chassidim states that one
should do so only while reciting “kadosh…”)
Birkhas ha-Kohanim
According to Rabbi Levi Yitzchak Bender, the minhag
in Uman was that after each of the three sections of Birkhas Kohanim during
chazoras ha-shatz, the tzibbur would answer "kein yehi
ratzon," not "amen." This was the regional custom.
(Si’ach Sarfei Kodesh IV)
*
However, when the Birkhas Kohanim was
actually performed by a Kohen, as in Eretz Yisrael, the tzibbur would
answer "amen."
*
According to some halakhic opinions, even in chutz
la’aretz, where Birkhas Kohanim is not performed daily, if the shaliach
tzibur is a Kohen, one should also answer “amen.”
(In general, see Shulchan Arukh, Orach
Chaim 127:2; Mishnah Berurah 10-11, ad loc.; Magen Avraham in
the name of the BaCH, ad loc.; Mishmeres Shalom [Kaidinov] 10:8; Darkei
Chaim ve-Shalom [Munkatch], ad loc.; Likkutei MaHaRiCH I, p. 165.)
*
The minhag of Yerushalayim is to
respond "amen," not "kein yehi ratzon." This
became the minhag of the Breslev community in Eretz Yisrael long ago,
and remains the minhag in both the Yerushalayim and Tsfas communities.
(Heard from Rabbi Yitzchak Kenig)
Tachanun
On yahrtzeits of tzaddikim and Gedoley
Yisrael, Breslover Chassidim recite Tachanun. This is in contrast to
certain other Chassidic groups that omit Tachanun at these times.
(The reason usually given for omitting Tachanun
is because a tzaddik ascends to greater heights on his yahrtzeit, thus
it is a day of joy in the supernal worlds for him and for all who share a
spiritual bond with him. However, this custom is not found in the Shulchan
Arukh or Zohar. Other Chassidic communities that recite Tachanun on
yahrtzeits of tzaddikim include Chabad and Munkatch.)
*
Reb Gedaliah was fastidious in saying Tachanun
except on those days specified in Shulchan Arukh and halakhah.
(Heard from Rabbi Noach Cheifetz)
*
He told his talmidim to say Tachanun
even in a shul that omitted Tachanun on the yahrtzeit of a
tzaddik.
(Heard from Rabbi Aharon Waxler and Rabbi
Moshe Grinberger)
*
When Reb Moshe Grinberger asked him if this
might be a zizul to the kavod of the tzaddik, Reb Gedaliah
replied, “Absolutely not.” Reb Moshe then asked, “Even the yahrtzeit of
the Rebbe Reb Melekh on Khof-Alef Adar?” To this, Reb Gedaliah replied, “It is b’khlal
not a zilzul!”
(Heard from Rabbi Moshe Grinberger)
*
The neshamah of Rav Sa'adia Gaon once
appeared in a vision to the Rebbe and told him to perform nefilas apayim
on his left arm, both during Shacharis and Minchah. Some
Breslovers emulate this, while others do not. Still others take an in-between
position, leaning on both arms during Shacharis to avoid separating from
the tzibbur.
(See Chayey Moharan 448; cf. Shulchan
Aruch, Orach Chaim 131:1, as discussed in Mishnah Berurah s.k. 4-6,
citing ha-GRA; similarly, Chayei Adam 32:33, who adds that if one
wears Tefillin during Minchah, he should nevertheless lean on his left
arm)
*
Rabbi Eliyahu Chaim Rosen, for many years
Rosh Yeshiva of the Breslov Yeshiva in Jerusalem, would practice nefilas
apayim on both arms during Shacharis. However, Reb Avraham
Sternhartz and Reb Gedaliah Kenig did not fall on the left arm at all during Shacharis,
because the Rebbe did not communicate this custom to Reb Noson. (It is
axiomatic in Reb Gedaliah's thought that whatever Rabbi Nachman told to Reb
Noson was a horo'ah for Klal Yisrael. However, what he did not
communicate to Reb Noson did not have this implication. Reb Gedaliah received
this tradition from Reb Avraham Sternhartz.)
(The minhag of falling on both arms is also mentioned by
Rabbi Shalom of Kaidinov, Mishmeres Shalom 12:1, although this was not
his personal practice.)
*
In nefilas apayim, some Breslover
Chassidim say "Le-Dovid, Eilekha HaShem nafshi esa" (Tehillim
25), according to the nusach of the Arizal. However, most say "HaShem
al bi-apkha" (Tehillim 6:2-11), according to Nusach
Ashkenaz. The kavanah related to the former entails mesirus
nefesh, therefore it is not appropriate for the average person. Reb
Gedaliah told his talmidim not to say "Le-Dovid, Eilekha...”
(See Rabbi Chaim Vital, Sha'ar
ha-Kavannos, Drushei Nefilas Apayim, Drush 2, end; also see Even
ha-Shoham, Vol. I, 131, in the commentary Petuchei Chosam re.
the ramifications of this danger. A similar position is taken by the Minchas
Elazar, Darkei Chaim ve-Shalom [Munkatch] 187; also Minhagey
Karlin-Stolin, where the Rebbe follows the practice of the Arizal and
the Chassidim do not. This is the case in other communities, as well.)
*
Rabbi Levi Yitzchak Bender recalled that in
Uman on Yom Sheini and Yom Chamishi, Breslover Chassidim would
recite the long Tachanun according to Nusach Polin (AKA Nusach
Sefard). This is the custom in virtually all Breslov communities today.
(Si’ach Sarfey Kodesh IV, 151)
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