{"id":6481,"date":"2010-01-23T06:00:13","date_gmt":"2010-01-23T04:00:13","guid":{"rendered":"https:\/\/ph.yhb.org.il\/en\/?p=6481"},"modified":"2018-05-24T12:14:52","modified_gmt":"2018-05-24T09:14:52","slug":"02-23-06","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/en\/02-23-06\/","title":{"rendered":"06 &#8211; The Kaddish and Its Virtue"},"content":{"rendered":"<p><i>Kaddish<\/i> is special in that its content deals mainly with the respect and glory of Heaven (<i>kevod Shamayim<\/i>). Therefore, one must have great <i>kavanah<\/i> in his response, be careful not to let his mind wander, and\u00a0 not\u00a0 chatter while it is being recited (<i>Shulchan Aruch<\/i> 56:1; <i>Mishnah Berurah<\/i> 1). The <i>Chachamim <\/i>say about anyone who answers \u201c<i>Amen<\/i>,<i> Yehei Shemei rabba<\/i>\u2026\u201d with complete concentration, that a harsh decree of seventy years of judgment against him is torn up (<i>Shabbat<\/i> 119b; <i>Talmidei Rabbeinu Yonah<\/i>). Further, they say that when Jews enter the synagogues and recite \u201c<i>Yehei Shemei rabba mevorach<\/i>\u201d out loud, their harsh decrees are nullified (<i>Pesikta<\/i>, as cited there by the <i>Tosafot<\/i>). Additionally, they state that the response to <i>Kaddish<\/i> arouses Hashem to grant mercy to Israel in exile. When Jews enter synagogues and study halls (<i>batei midrashot<\/i>) and respond, \u201c<i>Yehei Shemei HaGadol mevorach<\/i>,\u201d the memory of the exiled Jews ascends before <i>HaKadosh Baruch Hu<\/i>, Who shakes His head in pain, so to speak, and says, \u201cFortunate is the king who is glorified this way in his house,\u201d awakening the desire to redeem Israel\u00a0 before Him (see <i>Berachot<\/i> 3a).<\/p>\n<p>By reciting <i>Kaddish<\/i>, Hashem is sanctified. Therefore, it must be recited in a <i>minyan<\/i>, for Hashem is only sanctified by an \u201c<i>eidah<\/i>\u201d (a group) of Jewish people. <i>Kaddish<\/i> was composed in Aramaic, the language in which all Jews were fluent during the Second Temple period. The following is a translation of the prayer: \u201cExalted and sanctified be His great Name in the world which He created according to His will. And may He rule His Kingdom, and produce His salvation and draw His messiah near, in your lifetime and in your days (those of the congregation praying), and in the lifetime of the entire House of Israel, speedily and soon, and say, <i>Amen<\/i>.\u201d The congregation responds, \u201c<i>Yehei Shemei rabba mevorach l\u2019Alam ul\u2019almei almaya<\/i>,\u201d which is translated as, \u201cMay His great Name be blessed forever and ever.\u201d The <i>chazan<\/i> continues, \u201cBlessed, praised, glorified, exalted, uplifted, honored, elevated, and lauded be the Name of the Holy One, Blessed is He, beyond all blessings, songs, praise, consolations uttered in the world, and say, <i>Amen<\/i>.\u201d<\/p>\n<p>That main part of the <i>Kaddish<\/i> is also called \u201cHalf-<i>Kaddish<\/i>.\u201d Responding to it is of utmost importance, beyond compare. Even a person who is in the middle of <i>Birkot Keriat Shema<\/i> is permitted to stop to answer <i>Amen<\/i>.<sup><a id=\"_te02ftnref23_7\" class=\"aup1\" href=\"#_te02ftn23_7\">[7]<\/a><\/sup>\u00a0It is a mitzvah to run to hear <i>Kaddish<\/i>. One who already finished praying and has before him two <i>minyanim<\/i>, one reciting <i>Kaddish<\/i> and the other <i>Kedushah<\/i>, it is preferable that he join the <i>minyan<\/i> reciting <i>Kaddish<\/i>, for the virtue of <i>Kaddish<\/i> is greater than that of <i>Kedushah<\/i> (<i>Mishnah Berurah<\/i> 56:6).<sup><a id=\"_te02ftnref23_8\" class=\"aup1\" href=\"#_te02ftn23_8\">[8]<\/a><\/sup><\/p>\n<div>\n<hr size=\"1\" \/>\n<div>\n<p><a id=\"_te02ftn23_7\" href=\"#_te02ftnref23_7\">[7]<\/a>. According to the opinion of the <i>Mishnah Berurah<\/i> 66:17, one who is in the middle of <i>Birkot Keriat Shema<\/i> or <i>Pesukei d\u2019Zimrah<\/i> responds to the <i>Kaddish<\/i> in two places: \u201c<i>Amen<\/i>,<i> yehei Shemei rabba mevorach l\u2019alam ul\u2019almei almaya<\/i>,\u201d and also \u201c<i>Amen<\/i>\u201d at the end. According to the <i>Kaf HaChaim<\/i> 66:23, he responds with all five <i>Amen<\/i>s in the main part of the <i>Kaddish<\/i>. See the laws of <i>Birkot Keriat Shema<\/i> in this book, 16:5.<\/p>\n<p>It is important to state that according to <i>Minhag Sephard<\/i>, the <i>chazan<\/i> says \u201c<i>v\u2019yitzmach purkanei vikarev meshichei<\/i>\u201d in the wording of the <i>Kaddish<\/i> and the congregation responds <i>Amen<\/i>, whereas in <i>Minhag Ashkenaz<\/i>, those four words are not recited. The root of this difference lies in the teachings of the <i>Geonim<\/i>. In <i>Siddur<\/i> <i>Rav Amram Gaon<\/i> and <i>Machzor Vitri<\/i>, the <i>Kaddish<\/i> is written like <i>Minhag Ashkenaz<\/i>, and in <i>Siddur Rav Sa\u2019adyah Gaon<\/i> and in the <i>Rambam<\/i> it is like <i>Minhag Sephard<\/i>, although only \u201c<i>v\u2019yitzmach purkanei<\/i>\u201d is mentioned (see <i>Netiv Binah<\/i>,<i> <\/i>part 1, p. 366). Further, it should be noted that in the main part of the <i>Kaddish<\/i> this is the only distinction; however, at the end of the <i>Kaddish<\/i>, there are many differences, for in the main part of the prayer the original <i>nusach<\/i> that <i>Chazal<\/i> instituted was better preserved. But, in the additions made by the sages of the generations after the scattering of the exiles, the discrepancies between the wordings are more pronounced.<\/p>\n<div><\/div>\n<\/div>\n<div><a id=\"_te02ftn23_8\" href=\"#_te02ftnref23_8\">[8]<\/a>.\u00a0It is written in the <i>Zohar<\/i>, part 2, 129:2, that the virtue of the <i>Kaddish<\/i> is greater than the other <i>Kedushot<\/i> for it has in it the power to break all the barriers of evil and sanctify Hashem in all the worlds. Therefore, it is recited in Aramaic, in order to strike the external forces in their own external tongue.<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"<p>Kaddish is special in that its content deals mainly with the respect and glory of Heaven (kevod Shamayim). Therefore, one must have great kavanah in his response, be careful not to let his mind wander, and\u00a0 not\u00a0 chatter while it is being recited (Shulchan Aruch 56:1; Mishnah Berurah 1). The Chachamim say about anyone who [&hellip;]<\/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-6481","post","type-post","status-publish","format-standard","hentry","category-23-the-conclusion-of-shacharit-and-the-laws-of-kaddish"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v27.3 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>06 - The Kaddish and Its Virtue - 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\/02-23-06\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"06 - The Kaddish and Its Virtue - Peninei Halakha\" \/>\n<meta property=\"og:description\" content=\"Kaddish is special in that its content deals mainly with the respect and glory of Heaven (kevod Shamayim). 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