Why do Ashkenazim recite both "ahavah rabbah" and "ahavat olam" but Sephardim only the latter?

Question

In the paragraph before Kriyat Shema, the Ashkenazic custom is to begin with the words "ahavah rabbah" by Shacharit, and with the words "ahavat olam" by Ma'ariv/Arvit.

The Sephardic custom is to always begin with the words "ahavat olam" by both Shacharit and Ma'ariv/Arvit, and this is the custom of (most) Hasidim as well.

There is an argument in the Gemara (B'rachot 11b) about whether the paragraph begins with the words "ahavah rabbah" or "ahavat olam". I assume the reason Ashkenazim say both versions is to satisfy both the opinions of the Gemara. If this is so, why do Sephardim always recite "ahavat olam" instead of trying to satisfy both opinions, especially when it seems to me that the Gemara prefers the wording of "ahavah rabbah"?

(Ignore all the other textual differences between the Ashkenazic, Sephardic, and Hasidic nusachot and focus only on the opening words of the paragraph.)

Answer 1

^{Note: This answer is from the OP.}

Thanks to DanF, who pointed out that I should look on the website Beurei Hatefila for an answer, and to "go to that site when [I] have a tefilla-orientated question."

First of all, my understanding of the Gemara in question (B'rachot 11b) was incorrect; the preferred wording of the paragraph is not "ahavah rabbah" but rather "ahavat olam"!

ואידך מאי היא אמר רב יהודה אמר שמואל אהבה רבה

Which is the other b'rachah? R. Yehudah said in the name of Shmuel: "ahavah rabbah", an abundant love.

The opinion of Shmuel is that the wording is "ahavah rabbah". The Rabbis, however, say that the proper wording is "ahavat olam", an everlasting love:

ורבנן אמרי אהבת עולם וכן הוא אומר ואהבת עולם אבהתיך על כן משכתיך חסד

The Rabbis say "ahavat olam", an everlasting love, is said, [based on the Yirmiyahu 31:3] "And I loved you with an everlasting love, therefore with affection I have drawn you near."

So the question is not on why the Sephardic custom is to always say "ahavat olam", but rather on the Ashkenazic custom to recite "ahavah rabbah" in the morning (like Shmuel) and "ahavat olam" in the evening (like the Rabbis)!

The following is based on this article from Beurei Hatefila. One should refer to this article.

Tosfot comment that there became a practice to recite both versions to satisfy both opinions in the Gemara, as I had assumed initially. The Rosh wrote that the Geonim said we should follow both opinions, and therefore it is the practice in Germany and France to recite "ahavah rabbah" during Shacharit and "ahavat olam" during Ma'ariv/Arvit.

And interesting reason provided by the Siddur Avodat Yisrael: "ahavah rabbah" is recited during Shacharit and "ahavat olam" is recited during Ma'ariv/Arvit to avoid accidentally reciting the Birkat Kriyat Shema of Shacharit during Ma'ariv/Arvit and vice-versa.

Answer 2

There is a concept found in Kabbalistic/Chassidic literature that ahavah rabbah, unlike ahavat olam, is available only on the ethereal plain of Atzilut, which is inaccessible to us. I do not understand this stuff at all, but I can point you to where it says this in the Tanya (Part One, The Book of the Average Men, Chapter 43, #2):

והנה, באהבה יש גם כן שתי מדרגות: אהבה רבה ואהבת עולם. אהבה רבה היא אהבה בתענוגים, והיא שלהבת העולה מאליה, ובאה מלמעלה בבחינת מתנה למי שהוא שלם ביראה, ... ובלי קדימת היראה אי אפשר להגיע לאהבה רבה זו, כי אהבה זו היא מבחינת אצילות, דלית תמן קיצוץ ופירוד חס ושלום. אך אהבת עולם היא הבאה מהתבונה ודעת בגדולת יקוק אין סוף ברוך הוא הממלא כל עלמין וסובב כל עלמין, ...

R' Ya'akov Emden, in his Siddur Beit Ya'akov (p. 122), acknowledges this concept in the course of justifying why Ashkenazic custom (including as represented in his Siddur) doesn't follow it, as Sefaradic custom does, by only saying ahavat olam. He provides some justifications in terms of the kabbalistic contexts, but mostly says "this is the established practice in these communities, and it does follow an opinion in the Talmud, so this is what they should keep doing." From the great extent to which he emphasizes the importance of retaining communal practice in this context, it seems to me that he would have been inclined to side, in theory, with Sefaradic practice, if not for the Ashkenazic custom to the contrary.

Answer 3

The Arizal/Rav Chaim Vital instructed as such (that only ahavas olam should be said) IIRC.