{"id":6491,"date":"2010-01-23T11:00:23","date_gmt":"2010-01-23T09:00:23","guid":{"rendered":"https:\/\/ph.yhb.org.il\/en\/?p=6491"},"modified":"2018-05-24T12:15:55","modified_gmt":"2018-05-24T09:15:55","slug":"02-23-11","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/en\/02-23-11\/","title":{"rendered":"11 – The Laws of Kaddish"},"content":{"rendered":"

Due to the importance of the Kaddish<\/i>, the laws pertaining to it resemble the laws of the Amidah<\/i> prayer. Therefore, the person reciting the Kaddish<\/i> must stand, customarily with his legs together. Also, just as it is forbidden to pass within the four amot<\/i> of a person praying the Amidah<\/i> (see earlier in this book, 18:18), so too, it is forbidden to pass within four amot<\/i> of a person reciting Kaddish<\/i>. This prohibition applies until the end of the Half-Kaddish<\/i> (Birkei Yosef<\/i>; Kaf HaChaim<\/i> 55:9).<\/p>\n

Some say that since the Kaddish<\/i> is considered to be a matter of sanctity, the congregation must stand when the main section of Kaddish<\/i> is recited, or at least until they answer \u201cYehei Shemei rabba<\/i>\u2026\u201d (Rama<\/i>; Mishnah Berurah<\/i> 56:7-8). Similarly, it is necessary to stand when responding to Barchu<\/i> (Mishnah Berurah<\/i> 146:18). Some say that it is not obligatory to stand for matters of sanctity, yet those who were standing at the beginning of Kaddish<\/i> must remain standing, and those who were sitting before it began may continue to sit, which is also how the Ari<\/i> practiced (Maharil<\/i>; Kaf HaChaim<\/i> 56:20; 146:20-21).<\/p>\n

Before the chazan<\/i> reaches the last portion of the Kaddish<\/i>, he performs the actions done at the end of the Shemoneh Esrei<\/i>. He bows and takes three steps back. He then bows to the left and says, \u201cOseh shalom bimromav<\/i>\u201d, bows to his right and says, \u201cHu ya\u2019aseh shalom aleinu<\/i>\u201d, and then bows in front of him and says, \u201cV\u2019al kol Yisrael v\u2019imru Amen<\/i>\u201d (Shulchan Aruch<\/i> 56:5; 123:1).[12]<\/a><\/sup><\/p>\n

Some follow the custom that the chazan<\/i> bows slightly at every place in which the congregation answers Amen<\/i>. Others bow at different places, and there are those who do not bow at all.[13]<\/a><\/sup><\/p>\n

There are differing customs regarding the response of \u201cYehei Shemei rabba<\/i>\u2026.\u201d According to the Ashkenazic and Yemenite (Baladi<\/i>) minhagim<\/i>, we conclude, \u201cL\u2019alam ul\u2019almei almaya<\/i>.\u201d According to the Chassidic and Yemenite (Shami<\/i>) custom, we add \u201cYitbarach<\/i>\u201d as well. According to the Sephardic minhag<\/i>, we recite until \u201cd\u2019amiran b\u2019alma<\/i>.\u201d Another difference is that after \u201cBerich Hu<\/i>,\u201d the Ashkenazim<\/i> answer \u201cBerich Hu<\/i>\u201d and according to the Sephardic minhag<\/i>, whoever succeeds in finishing until \u201cd\u2019amiran b\u2019alma<\/i>\u201d responds Amen<\/i>, and whoever does not, refrains from responding to \u201cBerich Hu<\/i>.\u201d[14]<\/a><\/sup><\/p>\n

When a person answers \u201cAmen Yehei Shemei rabba<\/i>\u2026\u201d he should pause between \u201cAmen<\/i>\u201d and \u201cYehei Shemei rabba<\/i>,\u201d for Amen<\/i> is a response to what the chazan<\/i> said previously, and \u201cYehei Shemei rabba<\/i>\u201d is a praise in itself (Mishnah Berurah<\/i> 56:2).<\/p>\n

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[12]<\/a>. However, Kaf HaChaim<\/i> 56:36 writes that the chazan<\/i> takes three steps back only in Kaddish-Titkabal<\/i>, since it is connected to the Amidah<\/i> prayer, but concerning the remaining Kaddishim<\/i> that are not linked to the Amidah<\/i>, there is no reason to step backwards. Still, Yabia Omer<\/i> 5:9 supports the opinion of the Shulchan Aruch<\/i>, that in all Kaddishim<\/i> he takes three steps back. A possible explanation is that the essence of the Kaddish<\/i> is considered similar to the Amidah<\/i>, and that alone necessitates taking three steps back. This is the minhag<\/i> of all Ashkenazim<\/i>.<\/p>\n

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[13]<\/a>. The Shulchan Aruch<\/i> 56:4 writes that the chazan<\/i> bows at five places during the Kaddish<\/i>, when saying: 1) \u201cYitgadal<\/i>,\u201d 2) \u201cYehei Shemei Rabba<\/i>,\u201d 3) \u201cYitbarach<\/i>,\u201d 4) \u201cBerich Hu<\/i>,\u201d and 5) \u201cAmen<\/i>\u201d (at the end of the Half-Kaddish<\/i>). The Kaf HaChaim<\/i> 56:35 writes in the name of a number of Acharonim<\/i> that he bows every time the congregation responds Amen<\/i>. It seems that even according to his minhag<\/i>, the chazan<\/i> bows at only five places; however, he bows at the five places in which the congregation responds Amen<\/i> in the Half-Kaddish<\/i>. The Gra<\/i> questions these bows, for he maintains that it is wrong to add more bows than the ones the Chachamim<\/i> instituted for the Shemoneh Esrei<\/i>. The Aruch HaShulchan<\/i> 56:7 answers that the bows performed in the Kaddish<\/i> are minor, unlike those in Shemoneh Esrei<\/i>, and therefore they are not considered additions to what the Chachamim<\/i> established.<\/p>\n

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[14]<\/a>. The Beit Yosef<\/i> summarizes the opinions and writes in the name of the Rambam<\/i>, Rashi<\/i>, Kolbo<\/i>, and Rabbi David Abudraham<\/i> that one only says until \u201calmaya<\/i>,\u201d which adds up to a total of 28 letters, and that is Minhag Ashkenaz<\/i>. However, the Midrash <\/i>writes that one must be very careful not to separate the words \u201calmaya<\/i>\u201d and \u201cYitbarach<\/i>,\u201d and that someone who does is punished. Therefore, many became accustomed to saying until \u201cd\u2019amiran b\u2019alma<\/i>,\u201d a total of 28 words. So, it seems, is the opinion of the Shulchan Aruch<\/i> 56:3. This is also written in Kaf HaChaim<\/i> 33. Minhag Chassidim<\/i>, based on Rabbi Yosef Gik\u2019atlya, is to say until \u201cYitbarach<\/i>,\u201d thereby attaching \u201calmaya<\/i>\u201d to \u201cYitbarach<\/i>.\u201d The Magen Avraham<\/i> writes that this is an ancient custom. However, the opinion of the Gra<\/i>, based on the Rishonim<\/i>, is not to recite \u201cYitbarach<\/i>\u201d because this word begins a different praise. The Mishnah Berurah <\/i>15 provides a possible solution \u2013 if one says \u201cYitbarach<\/i>\u201d after an interruption of a breath, perhaps even according to the Gra<\/i>, the recital of \u201cYitbarach<\/i>\u201d would be permissible.<\/p>\n

According to the Mishnah Berurah<\/i> 56:15, if he reaches a point in prayer in which it is forbidden to interrupt, he may answer only until \u201calmaya<\/i>.\u201d Kaf HaChaim<\/i> 33 writes that he says everything until \u201cd\u2019amiran b\u2019alma.<\/i>\u201d Yalkut Yosef<\/i> 66:1 maintains that between paragraphs or berachot<\/i> he responds to everything, and in the middle of paragraphs or berachot<\/i> he answers until \u201cYitbarach.<\/i>\u201d<\/p>\n

The Shulchan Aruch<\/i> 55:2 writes that after the conclusion of \u201cYehei Shemei rabba<\/i>\u2026,\u201d when the chazan<\/i> says \u201cYitbarach<\/i>,\u201d the congregation responds Amen<\/i>. Today, only the Yemenites practice this way. According to the Sephardic minhag<\/i>, in which they continue to say until \u201cd\u2019amiran b\u2019alma<\/i>,\u201d it is impossible to succeed in responding Amen<\/i> after \u201cYitbarach<\/i>,\u201d and even to \u201cBerich Hu<\/i>\u201d they do not always succeed in answering. That is also what is written in Kaf HaChaim<\/i> 56:29, that according to the Kavanot<\/i>, one does not respond Amen<\/i> after \u201cYitbarach<\/i>.\u201d<\/p>\n

It is better to respond to the Kaddish<\/i> in accordance with the custom of the one reciting it (\u201cBerich Hu<\/i>,\u201d \u201cAmen<\/i>,\u201d etc.), as explained earlier in this book 6:5. However, this is usually not the practice, and therefore many are accustomed to answering according to their own minhag<\/i>, despite the fact that it appears slightly like \u201cLo Titgodedu<\/i>\u201d (fragmenting the nation into divergent groups with different practices).<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Due to the importance of the Kaddish, the laws pertaining to it resemble the laws of the Amidah prayer. Therefore, the person reciting the Kaddish must stand, customarily with his legs together. Also, just as it is forbidden to pass within the four amot of a person praying the Amidah (see earlier in this book, […]<\/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-6491","post","type-post","status-publish","format-standard","hentry","category-23-the-conclusion-of-shacharit-and-the-laws-of-kaddish"],"yoast_head":"\n11 - The Laws of Kaddish - 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\/02-23-11\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"11 - The Laws of Kaddish - Peninei Halakha\" \/>\n<meta property=\"og:description\" content=\"Due to the importance of the Kaddish, the laws pertaining to it resemble the laws of the Amidah prayer. 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