{"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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[2]<\/a>. The Rishonim<\/i> are also divided concerning Kedushah<\/i> in Birkat Yotzer HaMeorot<\/i>, and even in that case the majority of poskim<\/i> maintain that an individual is permitted to recite it. Yet, in order to fulfill one\u2019s obligation according to all opinions, it is best to recite it with cantillation signs, as implied from the Shulchan Aruch<\/i> and Rama<\/i>, Orach Chaim<\/i> 59:3. Regarding Kedushah d\u2019Sidra<\/i>, according to more poskim<\/i>, an individual may recite it. See Yabia Omer<\/i>, part 5, 7:2.<\/p>\n

There are those who prefer to recite Kedushah d\u2019Sidra<\/i> while standing, as one does for the Kedushah<\/i> of the Amidah<\/i> repetition. However, the minhag<\/i> is to recite it while sitting, which is the minhag<\/i> of the kabbalists, and hence, it can be understood that this Kedushah<\/i> does not require a minyan<\/i>.<\/p>\n

The Mishnah Berurah<\/i> 132:3 writes that an individual who did not yet finish Lamenatze\u2019ach<\/i> or Ashrei<\/i> when the congregation already arrived at the verses of Kedushah<\/i> should skip ahead in order to say those verses with the minyan<\/i>. Kaf HaChaim<\/i> writes that he should not skip, for it is more important to recite the prayers in their correct order. The Mishnah Berurah<\/i> 132:4 writes that the translation of the verses into Aramaic must be recited quietly. Sha\u2019arei Teshuvah <\/i>writes that the Ari<\/i> was not strict concerning this.<\/p>\n<\/div>\n

[3]<\/a>.\u00a0One who mistakenly recited Kaddish-Titkabal<\/i> after Tachanun<\/i> says Kaddish Shalem<\/i> without Titkabal<\/i> after U\u2019va L\u2019Tzion<\/i> (Ishei Yisrael<\/i> 26:5). If one forgot to recite Titkabal<\/i> in the Kaddish<\/i> after U\u2019va LTzion<\/i>, he says Titkabal<\/i> in the next Kaddish<\/i> (Ishei Yisrael<\/i> 26:11).<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

After that, U\u2019va L\u2019Tzion, also named \u201cKedushah d\u2019Sidra,\u201d is recited. It contains the verses \u201cKadosh, Kadosh, Kadosh,\u201d \u201cBaruch kevod Hashem mimkomo,\u201d and \u201cHashem yimloch l\u2019olam va\u2019ed,\u201d with their translation into Aramaic. Chazal instituted its recital so that every person praying would merit learning some verses of the Prophets (Nevi\u2019im) every day. That is why the […]<\/p>\n","protected":false},"author":10,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[47],"tags":[],"class_list":["post-6473","post","type-post","status-publish","format-standard","hentry","category-23-the-conclusion-of-shacharit-and-the-laws-of-kaddish"],"yoast_head":"\n02 - Kedushah D\u2019Sidra \u2013 U\u2019va L\u2019Tzion - Peninei Halakha<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/ph.yhb.org.il\/en\/02-23-02\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"02 - Kedushah D\u2019Sidra \u2013 U\u2019va L\u2019Tzion - Peninei Halakha\" \/>\n<meta property=\"og:description\" content=\"After that, U\u2019va L\u2019Tzion, also named \u201cKedushah d\u2019Sidra,\u201d is recited. It contains the verses \u201cKadosh, Kadosh, Kadosh,\u201d \u201cBaruch kevod Hashem mimkomo,\u201d and \u201cHashem yimloch l\u2019olam va\u2019ed,\u201d with their translation into Aramaic. Chazal instituted its recital so that every person praying would merit learning some verses of the Prophets (Nevi\u2019im) every day. 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