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24

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 ...


15

It's something like that, based on my observations of my local Reform and Conservative communities. What I notice in particular with the Conservative daily minyan is that there are some regulars, some people who just come to say kaddish, and some people who initially came to say kaddish (for a month or for a year; I don't mean one day) and then stuck around. ...


14

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 ...


14

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 ...


12

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 ...


12

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

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", ...


9

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 ...


9

While the Nishmas Yisrael (pg 469) believes that there is no issue, quoting the Maharshag (Teshuvah 2:40), he himself notes that, if so, one should be able to say kaddish without a quorum of ten. This seems to me to be an opinion that is very much in the minority, even though he himself seems to only think that R. Chaim Abulafia disagrees. Really though, ...


9

Qitzur Shulhhan Arukh - Yalqut Yosef, Siman 56:11 writes (my translation): מנהג האשכנזים כדעת הרמ''א, לעמוד בשעה שעונים קדיש וברכו, וספרדי שמתפלל עם אשכנזים, נכון שיעמוד גם הוא עמהם בעת אמירת קדיש וברכו, כדי שלא יהיה בכלל יושב בין העומדים. The Ashkenazi custom, per the ReM"A, is to stand when responding to Qaddish and Barekhu. And, as for a ...


9

The Kitzur Shulchan Aruch in סימן טו - דיני קדיש וברכו וצרוף עשרה says that as long as there are at least 6 people actually answering, you may say Kaddish, as long as there are 10 adult males above Bar Mitzva awake in the room - even if 1, 2, 3 or 4 of them are forbidden from answering kaddish at that moment. סעיף ז': אִם אֵין ט' שׁוֹמְעִין לְהַשְּׁלִיחַ ...


9

The general rule is that letters "בגד כפת" do have a dagesh when they appear in the beginning of a word, unless the word follows a word that ends with one of the vowels (אהוי), and there's a contextual connection between the two words (for example, "אחרי כן"). So here, by saying "כרעותיה" without a dagesh, you are actually saying that the two words "ברא ...


8

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 ...


8

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


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

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).


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

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 ...


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.


7

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 ...


7

I wholly agree with Monica's excellent answer, but I would like to point out another phenomenon. Many non-Orthodox Jews go through a portion of their adult lives without giving much thought to religious practice. A traumatic event like the death of a parent can cause them to re-evaluate their lives. They may see the end of the long chain of familial ...


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

The halacha does not differntiate between one mourning for a mother or a father in terms of priority for any of the chiyuv davening activities. In fact, Kitzur Shulchan Aruch 26:16 states that even one who is mourning for both a mother and a father does not get priority over one mourning for another relative.


6

Yes, even the same kadish, according to Gesher Hachayim 30:8:8. However, for a practical ruling, CYLOR.


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.



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