{"id":6473,"date":"2010-01-23T02:00:12","date_gmt":"2010-01-23T00:00:12","guid":{"rendered":"https:\/\/ph.yhb.org.il\/en\/?p=6473"},"modified":"2018-05-24T12:13:48","modified_gmt":"2018-05-24T09:13:48","slug":"02-23-02","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/en\/02-23-02\/","title":{"rendered":"02 – Kedushah D\u2019Sidra \u2013 U\u2019va L\u2019Tzion"},"content":{"rendered":"
After that, U\u2019va L\u2019Tzion<\/i>, also named \u201cKedushah d\u2019Sidra<\/i>,\u201d is recited. It contains the verses \u201cKadosh<\/i>, Kadosh<\/i>, Kadosh<\/i>,\u201d \u201cBaruch kevod Hashem mimkomo<\/i>,\u201d and \u201cHashem yimloch l\u2019olam va\u2019ed<\/i>,\u201d with their translation into Aramaic. Chazal<\/i> instituted its recital so that every person praying would merit learning some verses of the Prophets (Nevi\u2019im<\/i>) every day. That is why the verses are translated into Aramaic, so that the whole nation, which was fluent in Aramaic at that time, would understand their meaning. The Chachamim<\/i> highly praise the recital of Kedushah d\u2019Sidra<\/i>, for after the destruction of the Temple, it became one of the remaining practices in whose merit the world stands (Sotah<\/i> 49a). Rashi<\/i> explains that its recital possesses two virtues: the virtue of Torah learning, and that the verses discuss Hashem\u2019s holiness. In Shacharit<\/i> of Shabbat, there is no need to say Kedushah d\u2019Sidra<\/i>, for one\u2019s obligation to learn the Prophets is already fulfilled by reading the Haftarah<\/i>. Nevertheless, to avoid cancelling its recital altogether, it became customary to recite it before Minchah<\/i>, thereby adding some extra learning on Shabbat, particularly learning that pertaining to the sanctity of Hashem.<\/p>\n
Some say that the Chachamim<\/i> established the recital of Kedushah d\u2019Sidra<\/i> when hostile rulers decreed upon Israel not to recite Kedushah<\/i>, and persecutors would stand guard at the prayer services until after the Amidah<\/i> repetition. After the guards left, the minyan<\/i> would recite Kedushah d\u2019Sidra<\/i>. Even after the decree was abolished, the custom to recite Kedushah d\u2019Sidra<\/i> endured (Shibolei Haleket<\/i> 44; Beit Yosef<\/i> 132:2).<\/p>\n
Hence, Kedushah<\/i> is recited three times in Shacharit<\/i>: first in Birkat<\/i> Yotzer HaMeorot<\/i>, again in the Amidah<\/i> repetition, and a third time in Kedushah d\u2019Sidra<\/i>. Similarly, we find that many important prayers were established to be recited three times, such as Tehillah L\u2019David<\/i> (Ashrei<\/i>) every day, and Vayechulu<\/i> on Erev<\/i> Shabbat<\/i>.<\/p>\n
In Kedushah<\/i>, the congregation recites the verses \u201cKadosh<\/i>\u201d and \u201cBaruch<\/i>\u201d in unison. This is true in Kedushah d\u2019Sidra <\/i>as well, and for that reason, the chazan<\/i> must recite the introductory verse preceding Kedushah<\/i> out loud. It is best that a person praying individually recites these verses in the tune of Torah reading with cantillation signs. This is in keeping with the opinion that, because it is a matter of sanctity, it necessitates a minyan<\/i>, but when it is recited in cantillation, it resembles reading from the Torah and thus there is no need for a minyan<\/i>. Someone who does not know how to recite the verses with the cantillation signs may recite Kedushah d\u2019Sidra<\/i> without them, for according to the halachah, an individual praying may also recite Kedushah d\u2019Sidra<\/i> since the verses only relay how the angels sanctify the Blessed One\u2019s Name.[2]<\/a><\/sup><\/p>\n As a continuation of Kedushah d\u2019Sidra<\/i>, the Geonim<\/i> were accustomed to reciting additional verses and requests concerning atonement, faith, and Torah. Some recited the entire wording that is before us today (the Siddur<\/i> of Rav Amram Gaon<\/i>), and others recited a slightly shorter wording (the Siddur<\/i> of the Rasag<\/i>). During the time of the Rishonim<\/i>, everyone became accustomed to reciting the full wording that we have today, with slight differences between the ethnic groups.<\/p>\n After Kedushah d\u2019Sidra<\/i>, the chazan<\/i> recites Kaddish-Titkabal<\/i> in which, in addition from the main part of the Kaddish<\/i>, we request that our prayers be accepted. Therefore, the chazan<\/i> must be careful not to talk from the Amidah<\/i> repetition until after this Kaddish<\/i>.[3]<\/a><\/sup><\/p>\n
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