{"id":6403,"date":"2010-01-19T06:00:52","date_gmt":"2010-01-19T04:00:52","guid":{"rendered":"https:\/\/ph.yhb.org.il\/en\/?p=6403"},"modified":"2018-05-24T12:06:11","modified_gmt":"2018-05-24T09:06:11","slug":"02-19-06","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/en\/02-19-06\/","title":{"rendered":"06 – Kedushah"},"content":{"rendered":"
In the third berachah<\/i> of the Amidah<\/i>, Kedushah<\/i> is recited. The essence of the Kedushah<\/i> is in the responses, \u201cKadosh<\/i>, kadosh<\/i>, kadosh<\/i>, Hashem Tzevakot<\/i>, melo kol ha\u2019aretz kevodo<\/i>\u201d (\u201cHoly, holy, holy is Hashem, master of Hosts, the whole world is filled with His glory\u201d) and \u201cBaruch kevod Hashem mimkomo<\/i>\u201d (\u201cBlessed is the glory of Hashem from His place\u201d). Originally, it was customary for only the chazan<\/i> to recite the connecting passages and the congregation would answer the verses, \u201cKadosh<\/i>,\u201d \u201cBaruch<\/i>,\u201d and \u201cYimloch<\/i>\u201d (Shulchan Aruch<\/i> 125:1). Nowadays, according to the Arizal<\/i>, the congregation also recites the connecting passages, the chazan<\/i> repeats them aloud afterwards, and the congregation responds with the verses of the Kedushah<\/i> (Mishnah Berurah<\/i> 125:2; Kaf HaChaim<\/i> 2).<\/p>\n
Some say that the verse \u201cYimloch<\/i>\u201d is not an essential part of \u00a0Kedushah<\/i>, but rather\u00a0 one of the chazan<\/i>\u2019s connecting passages, and therefore, if a person is in the middle of reciting Birkot Keriat Shema<\/i>, and he hears Kedushah<\/i>, he may only recite the verses \u201cKadosh<\/i>\u201d and \u201cBaruch<\/i>\u201d and not the verse \u201cYimloch<\/i>.\u201d Others say that he recites \u201cYimloch<\/i>\u201d, since this verse is included in Kedushah<\/i> as well. This is the prevalent minhag.<\/i>[6]<\/a><\/sup><\/p>\n Kedushah<\/i> is recited a total of three times in Shacharit<\/i>: in Birkat Yotzer Or<\/i>, in Chazarat HaShatz<\/i>, and in the passage U\u2019va L\u2019Tzion.<\/i> However, the poskim<\/i> disagree as to whether the laws of the Kedushah<\/i> in Chazarat HaShatz<\/i> apply to the other two, and whether it is necessary to recite them in a minyan<\/i>. In practice, the halachic ruling is that an individual is permitted to recite them. However, to avoid uncertainty, it is best that he recite them in a melody of cantillation as if reading from the Torah (see further in this book 16:4; 23:2). The Kedushah<\/i> in the Amidah<\/i> repetition is the essence of Kedushah<\/i> and it is only recited with a minyan<\/i>.<\/p>\n It is proper to stand with one\u2019s feet together for Kedushah<\/i>, since we recite this Kedushah<\/i> like the angels whose legs are so close together that they resemble one leg (Shulchan Aruch<\/i> 125:2). There are those who enhance the mitzvah by remaining with their legs together until the end of Birkat<\/i> HaKel HaKadosh<\/i> (Eliyah Rabbah<\/i> 125:6). However, this is not an obligation and many prominent rabbinic authorities are not strict concerning this.<\/p>\n It is customary to raise one\u2019s heels slightly when saying \u201cKadosh Kadosh Kadosh<\/i>,\u201d \u201cBaruch<\/i>,\u201d and \u201cYimloch<\/i>,\u201d and to turn one\u2019s closed eyes upward, thereby expressing the desire to transcend physical boundaries and soar upward. The source for this resides in the Midrash<\/i> (Beit Yosef<\/i> and Rama<\/i> 125:2; Mishnah Berurah<\/i> 6; Kaf HaChaim<\/i>, paragraphs 2 and 9).<\/p>\n