{"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