Differences between siddurim of the same nusach

Question

In nusach Sefard siddurim, there are pronounced differences between nearly every one, each reflecting the particular view of its author as to how to properly reconcile the Arizal with nusach Ashkenaz.

A significant group of differences, for example, are variances in text reflected in most of the brochos of the Shemoneh Esreh. Even the Artscroll Sefard siddur accommodates many of these differences.

Similarly, some Sefard siddurim have radically different forms of tachanun - some match Ashkenaz almost exactly while others are entirely according to the Arizal.

Are there similar differences between different siddurim in other nusachos, or are all Ashkenaz siddurim essentially the same, all Mizrachi siddurim essentially the same, and so on?

Answer 1

Sephardi siddurim vary somewhat based upon the traditions they follow. For example, De Sola Pool's siddur is used in Spanish-Portuguese synagogues, while Moroccans while often use Siddur Darkei Avot. Some obvious variants include the texts of Havdalah. You can read more about these (and other) variants relevant section of Keter Shem Tob by Shem Tov Gaguine.

Of course, Nusach Ashkenaz also differ somewhat but these tend to be more on political/modernity concerns. Artscroll publishes two editions, one of which is the RCA version including prayers for the State of Israel. The newest Koren Sacks siddur includes even more services based off of custom in Israel.

Really, this strikes me somewhat as a question as to what level of community you wish to cite a particular minhag of tefillah (e.g., there are even variants within Spanish-Portuguese minhagim in synagogues using the same siddur [again De Sola Pool's] between England and the US)

Answer 2

If you look at particular phrases (such as in the section between borchu and shma), and compare the vowels and punctuation, you will find differences in a variety of Ashkenazic siddurim. These differences (such as "b'safah vrurah uvin'imah, kedusha kulam k'echad onim" vs. "b'safah vrurah, uvin'ima kedosha, kulam k'echad onim") reflect slightly different meanings, while decisions like whether or not to include "elokeinu, v'elokei avoteinu" on shabbat-yom tov reflect the positions of the editors/halachic authorities, and the variants in the "vlamalshinim" bracha reflect different textual traditions.

Answer 3

On the topic of nusach sefard which is essential a blend of Sephardic Kabbalah into the Ashkenaz Siddur. The Alter Rebbe takes into account many different siddurim from Rishionim, Achronim, and different Nusach AriZal siddurim, and tries to create something that keeps as close the rishonim as possible while introducing certain kabbalistic ideas of the Arizal. The A.R. does not bring in kavanaos like Sephardic Siddurim ie: Kavana Shem HaVayeh Adon HaKol, Haya Hayu Hoveh etc. This gives the most seasoned Kabbalist down to the simplest Jew the ability to use a siddur that follows the Arizal's opinion. Then you have the A.R.'s Siddur Im'Dach (Siddur with Chassidus) that will have a 5 page mammar between Shema Yisroel and Baruch Shem (This siddur isnt meant to daven from).

Answer 4

Have a look at the website

http://www.beureihatefila.com/Siddurim.html

for the history of the siddur.