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21

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 ...


13

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 ...


11

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".


11

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 ...


9

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 ...


9

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

In Aramaic, the suffix "ey h" means "his." In this context, the antecedent is God.


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 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.


8

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

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

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 ...


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 ...


7

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 ...


7

I have no source other than my teachers(' Mesorah?), but I was taught, and I believe, that it is proper for the חזן to wait until after the completion of the קדיש. It seems to me that, rather than waiting for praise, he is preventing distraction, and his presence and staid stance at the עמוד help to maintain the decorum through the last words of the קדיש.


6

I believe most Ashkenazic communities have everyone stand; many Sephardic ones have only those reciting it stand. I'd strongly assume it's about custom and not law at that point.


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

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

R' Scheinberg said kaddish derabbanan after every shiur, since there was Torah shebaal pe berabim (which makes more sense than saying kaddish after "korbanos", pitum haketores and bame madlikin which we just daven off).


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

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 ...


6

The Kitzur Shulchan Aruch in 15:6 states: Some say that one need not stand for Kaddish. However, any Kaddish which catches you standing, like after Hallel, one should [remain] standing until after [responding] Yehei Shmei Rabba. And some say that one should always stand for Kaddish and other Davar SheBiKedusha, since we should learn a Kal ...


6

Per Maariv quoting Chadrei Chadarim quoting Rabbi Shteinman Shlita there is no problem answering Amein if one says Kaddish on his dog. "האם מותר לענות אחרי קדיש כזה (לכלב), אמן ואמן יהא שמיה רבא?", נשאל הגראי"ל על ידי תלמידיו, בעקבות פנייה של אדם שביקש להגיד קדיש על כלבו שנפטר - כך על פי אתר האינטרנט החרדי בחדרי חרדים. הגראי"ל חייך והשיב: "הרי ...


6

See here: Siddur Admur [omitted in Shulchan Aruch]; Shaar Hakavanos 190; Peri Eitz Chaim Shaar R”H 7; Kaf Hachaim 582/15; M”E 582/1 and 22 The reason: The Gematria of Hashalom is the same as Safriel Hamalach which is the angel which writes the Jews in the book of life during Aseres Yimei Teshuvah. [Peri Eitz Chaim ibid brought in Kaf Hachaim ...


5

Rabbi Shmuel Kamenetsky in his Sefer brings as the source for a Shabbos morning Drasha prior to Musaf Brachos 28b first Rashi.


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

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

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

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 ...



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