There is significant discussion among the Rabbinic authorities regarding the proper tunes to use for
davening
and whether incorporating contemporary melodies is appropriate. Many early authorities did not approve of this. The Maharil, one of the leading Torah giants of Ashkenazic Jewry, was famous for codifying Jewish law and clarifying our customs. He was blessed with a melodious voice and served as a regular cantor in his
shul
. Many of the tunes and cantillations we have today for the High Holidays stem from the Maharil.
The Rama, quoting the Maharil, writes that one should not deviate from the melodies and order of the text of the community. In fact he writes that he was once asked to lead the services in a different community and he diverged from their accepted customs. A terrible tragedy then befell his family which he attributed to this deviation. The melodies that trace back to the Maharil and other early Rishonim have aspects of the songs that the Leviim sang in the
Beit Hamikdash
while the sacrifices were offered. The
nuschaot
, the tunes, the words, and the
piyutim
of our
davening
are important parts of our tradition. Our sages warn the
shilechei tzibur
not to tamper with them.
If it is so important not to change the
nusach
, why are there several different
nuschaot
among the different Jewish communities? The Midrash tells us that the Yam Suf split into 12 distinct passageways. This symbolizes that each tribe was meant to pursue their own unique path to Hashem. The different
nusachaot
are unique channels through which we connect to the Creator. The major aspects of
tefilah
are derived from the Gemara and did not change. But the specific wording,
piyutim
, and poetic selections may vary among different communities. So if a person who follows the Ashkenazic rite leads the services in a
shul
that
davens
the Sefardic rite, all agree that he must follow the Sefardic tradition because that is the custom of the community.
What about his own silent
shemone esrei
? Rav Moshe writes that silent
shemone esrei
should
prepare the
chazan
for the repetition. Therefore one should follow the same text as the repetition. Other opinions disagree. According to the Maharik the silent
shemone esrei
is not just a preparation but represents the individual sacrifice and takes on a significance of its own. So one could pray according to one's custom, which is what most people do. In situations like this, it is best to ask the local Rabbi.
The Kitzur writes that the
shaliach tzibur
should be a worthy individual as the verse in Yirmiyahu states, "Who is despised?" The sages teach this refers to an individual who is not fit to lead the services but still does. The Kitzur tells us that an appropriate candidate is someone who is free of sins, who was well-respected even as a child, is truly humble, is well-liked by others, has a pleasing voice, and is familiar with Tanach as so much of our prayers is made up of verses derived from there. This is all true in an ideal sense, but if the congregation doesn't have someone with all these qualifications, it's fine to find someone who has some of these qualities. However, the Shulchan Aruch writes in Hilchot Rosh Hashana that for
Selichot
and the services of the High Holidays one should try to find a
shaliach tzibur
with these qualities. The Mishna Berura adds that if this will lead to ill will and disputes, it is better to give in and let the less qualified
shaliach tzibur
officiate.
Some contemporary authorities write that back in the time when the congregation fulfilled their obligations by listening to the
chazzan
who
was actually
davening
for them, it was important that the
chazzan
had these qualities. Today when each person
davens
on his own, it is not essential. And perhaps according to the Rambam who maintains that the
chazarat hashatz
is not so relevant anymore, there's no reason to worry.
The Kitzur mentions that a
chazzan
is only allowed to lead the services with the permission and agreement of the congregation. Someone who forces himself upon them is considered arrogant and brazen. It is as if he mocks Hashem and one should not answer
amen
to his blessings. The Mahram Shick and the Chatam Sofer speak out in relatively harsh terms against
chazzanim
who repeat the words of the
amidah
. Some argue that it is not considered an interruption and is just for the sake of beautifying the service. However, the Maharam Shick counters that when you speak to a king it is ludicrous to keep repeating the same words so many times. One could argue that one is praying to a being greater than a king and that it is a different form of speaking. Rav Moshe opposed the practice but did mention that it wasn't worth arguing about. If one has the ability one could intercede. More problematic is changing the order of the words around which Rav Moshe warned, one should avoid.
