Hot answers tagged kaddish
15
The Rambam in Hilchos Avel 2:3 says that a Ger is not obligated to mourn for either of his parents. This is so because someone who is aGer is considered as if he is reborn, and therefore has no Halachic relationship to his parents (Yevamos 22a; Bava Kamma 88a). The Beis Yosef (Yoreh De'ah 374) quotes the Mordechai in the name of the Ri that a convert must ...
12
The Shulchan Aruch OC 56:2 says that one says "Amen" after Berich Hu, but the Rema there disagrees and says not to say anything there at all.
The Ashkenazim who say Berich Hu at the same time as the Chazzan are following the Taz and the Magen Avraham. Strangely enough, the Shulchan Aruch HaRav also says the same thing. (I haven't seen anyone who follows the ...
9
According to the Beit Yosef (OC 123; citing Rav Hai Gaon), the custom is based on the idea that the tefillos correspond to the tamid offerings. When the kohen would go up to the altar, he would go up on the right side, go around, and descend on the left side. We face left first, then right, because we are orienting ourselves according to the Shechina's ...
8
Some base the Kadish for the soul on the date of death. Others say it goes from the date of the burial (See Pnei Baruch 34:9). The amount of time a soul should have the kadish is the 12 months of geihinom. The minhag is to retract this to 11 months so that it doesn't appear as if the son is assuming his parent needed geihinom (Rema YD 276:4). I have ...
8
The Mishna Brura OC 56 sk 8 implies that one cannot sit down during kaddish, but if he was sitting already then he may continue to do so. However, he says it is proper to be strict and stand up anyway. I note that the whole standing up discussion is limited to the part of kaddish until "da'amiran be'alma ve'imru amen".
8
The short answer is that modern yeshiva students recite it with a tzeirei because this is brought in the Mishna Berura which has become a very popular sefer for "p'sak". The Mishna Berura brought it because of the weight he gives to the Pri Megadim, who quotes this version in the name of R' Hanau.
A more interesting and comprehensive background with ...
8
Ramban mentions it in his letter to the French Sages in defense of Rambam (in 1232). He writes (last line of the page, and continuing from there):
והנני מעיד עלי לפני רבותי שמים וארץ, כי
שמענו ממגידי אמת שבכל ארצות מלכות תימן,
קהלות רבות עוסקים בתורה ובמצות לשמן,
והיו מזכירים שם הרב בכל קדיש וקדיש:
"בחייכון וביומיכון ובחיי דרבנא משה בן
מיימון", ...
8
The entire prayer, except for the last line, is in Aramaic.
צלי, צלא, or צלו are different constructs of the word meaning "pray". צלותהון means "their prayers".
As for the root, I believe it is likely correct that it is צלא, though a part of me wants to go digging in my old Aramaic text books to rule out the possibility that it is צלי.
I have never heard ...
7
The question should be the other way around. The Mechaber (O.C. 56:3) says it is forbidden for the answerer to interrupt between almaya and yisbarach.
The Magen Avraham writes that the implication of the Bais Yosef is like Gershon wrote, but sides with the old custom of stopping given the importance of listening to the chazan specifically.
Our minhag is ...
7
I am a convert and have learned both opinions. My late Rav, Rabbi Gedaliah Anemer, zt'l, held in accordance with the Rema. I did not sit shiva for my father or say the kaddish for him. However, Rabbi Yitzhok Breitowitz, shlita, told me that because there are "chashuvah" poskim who hold otherwise, e.g. Rav Ovadiah Yosef, the response should be based on ...
7
R' Brody discusses the issue on JPost's Ask the Rabbi. He cites many authorities, such as R.Y.D Soloveitchik and R.Y.Henkin, that permitted it and R.M. Feinstein who said it was common practice in Europe. However, he mentions some objections raised:
The permissive position was opposed by many decisors, who argued that
(a) women could not participate ...
6
From Chabad.org:
Kaddish is said for the deceased father or mother, regardless of how intimate or strained the relationship between deceased and bereaved. While the primary obligation is towards father and mother, it is also said, according to the custom of some communities, for other close relatives: brother, sister, son, daughter, and wife, for the ...
6
According to the Aruch HaShulchan (OH 56:6) this is really fundamentally a grammatical question.
Does the sentence run on from before: "may it be lauded the name of the Holy One Blessed is He" in which case the response is "amen".
Or does the sentence end with "may it be lauded His holy name" and then the next sentence starts with "b'rich hu": "may he be ...
6
Accroding to Rabbi Jack Abramowitz having a child or other relative as a catalyst for the congregation to praise God is an indisputable source of merit for the deceased. He basis this on a story about Rabbi Akiva, as given in Rabbi Abramowitz's essay on ou.org
6
I know this isn't as in-depth an answer as you were hoping for, but I found something in the ArtScroll Mesorah Series book, Kaddish, which may point you in a useful search direction. (Kaddish, Mesorah Publications, LTD, Brooklyn, NY, 1980, Scherman & Zlotowitz, eds.)
1.Regarding the use of the word ואראע a comment on page 55 says the Rambam did not ...
6
The Chidah in Shu"t Chaim Sha'al 1:71:2 brings down that if one is sitting and holding a sefer Torah and a Rebbe passes by one should not get up.
Also, I believe if one sits with a Torah during hakafos it is fine.
5
Tefilo Kehilchoso 4 (14) says in the name of the Igros Moshe OC 3 (89) that one may not publicly conduct oneself in a way different to the custom of congregation in which he is praying.
See also the accepted (green ticked) answer to this question and apply the same principle here: "Generally a good idea would be not to do anything that actively shows ...
5
According to the source that you cited in the Mishna Berura and Biur Halacha, there does not seem to be any distinction made between the different responses with kaddish. All seem to be ok during Pesuka deZimra.
ביאור הלכה: ...ומכל מקום, לענין קדיש...נראה לי פשוט דבפסוקי דזמרה יפסיק לכל זה, אף במקום דלא סליק ענינא
[Edit: New Sources]
However, the ...
5
The Beis Yosef in Orach Chaim 55 says that we should say a minimum of 7 Kadishes a day from the Posuk in Tehilim 119 "Sheva Bayom Hillalticho". Over the years as there has been times that Shacharis started without a Minyan there was a need for an extra Kaddish at the end. This has led to some Shuls saying a seperate Kadish Yasom after Aleinu and another one ...
5
Michael Sandler, you have 2 questions:
Do 10 have to hear kadish? (No)
Do 10 have to say Amen to kadish? (No)
(OK, maybe that progression should have been the other way around.)
A "davar shebekedusha" is a matter that requires a special presence of G-d (from the pasuk of Hashem nitzav ba'adas e-l we learn that this is 10 adult men). Once Hashem's ...
5
This is discussed in Chakirey Minhagim (Rabbi Eliyahu Yochonan Gurary, vol. 2 pg. 90):
Eshel Avraham (OC 219:3) debated this and although he begins by saying that it would seem to be a interruption to say Hagomel between the brochos and kadish, he concludes that where there is no existing custom it is perhaps preferable to say Hagomel first. His explanation ...
5
The root of the word is צלי, which means "to turn" or "incline", and which has the sense of "pray" in many passages. For the former, see the Targum on Psalm 102:12 (where it corresponds to the Hebrew word of root נטה), and for the latter see Targum Onkelos on Genesis 12:8 (where it corresponds to the Hebrew word of root קרא). When it means "pray", it is ...
4
Yalkut Yosef (in Siman 55, #26): If the people are out of sync by more than toch k'dei dibur, then you answer each person when he reaches the right point in kaddish.
If they're within toch k'dei dibur, he lists 3 options in the following order (I don't know how to decide between them):
There are those who say you should wait until everybody finishes and ...
4
Although the Taz (S.A. O.C 55:3) only requires a minyan at the time of kadish, the Magen Avraham (69:4, 234:1) and others say that there needs to be a minyan at the time of pesukim/learning for the kadish to go on.
I assume that the shuls don't want to leave the Torahs out and don't want to change the order of davening (and say ashrei after the Torahs are ...
4
Mourners' kaddish is said after any public recitation of Tanakh (and its close cousin, Rabbis' kaddish, said after public study of Talmud or other Oral Law). While most yeshivas don't conclude a daily lecture with kaddish, I'm told it's not unheard of.
So as long as there are still ten men around, he should recite a short chapter of Psalms out-loud or the ...
4
Originally, there were 7 kaddishes for tefila,
3 during the morning service:
Following pesukei d'zimra
Following shemona esre
Following uva letzion
2 during the afternoon service:
Following ashrei
Following tachanun
2 during the evening service:
Preceding shemona esre
Following shemona esre
This was based on the verse "I praised you 7 times a ...
4
The Shulchan Aruch rules (YD 393:1) that someone who is sitting Shiv'ah (who is generally not allowed to leave his house even for mitzva purposes) is allowed to attend the burial of someone else (even unrelated) in the community from the third day of Shiv'ah and onward, and if the deceased doesn't have enough people to act as pallbearers and gravediggers ...
3
As this is for you a practical question, I really suggest you ask the rabbi of your local, orthodox synagogue. Besides always relying on your rabbi for practical questions rather than relying on answers you get here, there's a special consideration in the case of this question: Synagogues' practices differ w.r.t. the answer to your question, w.r.t. who says ...
3
The reason we take off our tefillin before mussaf is
(1) because many say in the kedusha of mussaf, "Kesser Yitnu Lecha", and therefore we need not be wearing the "kesser" of tefillin. (Or I heard once that perhaps it is disrespectful to say "Kesser Yitnu Lecha" while we are wearing our own "crowns" of tefillin.)
(2) Even for those who don't say "kesser ...
3
Yes, even the same kadish, according to Gesher Hachayim 30:8:8. However, for a practical ruling, CYLOR.
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