Tag Info

Hot answers tagged

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

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 ...


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

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

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

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 ...


5

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


4

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, the ...


4

From an Ohr Same'ach ask the Rabbi article http://ohr.edu/ask_db/ask_main.php/10/Q1/ Ideally the closest relative should say it. If there are none, a close friend, or in the case of a noted rav, one of his students. Technically, anyone can volunteer to say it. In many synagogues I have attended, the rabbi is always saying Kaddish for someone who either has ...


4

Orach Chaim (132,2) in Rema writes that the Kadish Yasom is reserved for a yasom (i.e.one mourning a parent first 11 months). However, if there is no yasom anyone without a father and mother should say it and even one with parents can say it if his parents don't mind his saying that Kadish.


3

Kaddish is said as a merit for the deceased to shield him from the judgement of Gehinnom. If the deceased were not required to undergo such judgment (e.g. he was a complete tzadik) Kaddish would not be necessary, but is nevertheless said even for a child once he reached the age of understanding what a sin is. (Mourning in Halacha 39:29-30) based on Sdei ...


3

Siddur Hagaonim Vhamikubalim - page 55 gives the following reasons regarding the end of the Amida. A: Mateh Moshe 795 - Since this is a time of judgement, and there is no judgement in charity and no charity in judgement the regular Nusach is inappropriate. However by saying Oseh HaShalom we are saying that the place of judgement is peaceful as the verse in ...


3

From the Ben Ish Chai Parshas Vayachi : אות טו: … עוד נשאלתי שם בעשרה שלמדו תהלים ורוצים כלם לומר קדיש שאין שום אחד עונה והבאתי דברי הרב בני יאודה עייאש ז״ל סי׳ ג׳ והארכתי קצת בזה והעלתי דלכתחילה יזהרו להיות אחד עונה להם הקדיש׃ He cites the Bnei Yehuda Siman 3 who writes about this and says that in a case when all are saying kaddish and no one can ...


3

Kaf HaChaim 55:5 says that if there is no Minyan when starting Hodu (Nushach Sefardim) then when they arrive at Boruch Sheamar you can say Rabbi Chananya ben Akashya..... and say at that point the Kaddish D'Rabanan. He does not mention any other options or later locations where this kaddish may be said. In addition There may be a difference of opinion ...


3

I have been told by a Rabbi whom I greatly respect that he has permitted geirim, along with the Jewish son of a non-Jewish father and a Jewish mother, to say Kaddish for their non-Jewish parent(s). I believe that much of his reasoning was based on Kibbud Av v'Em (which continues to apply to one's non-Jewish parents even after conversion where one is ...


3

According to Ask the Rabbi from Yeshivas Ohr Somayach: First he reviews the reasons that were mentioned in the question you referred to He (IMHO) seems to take a angle that says that the reason we don't say for the full 12 months even if we know the person was wicked is not to embarrass the deceased. Then he concludes: So, unless the parent ...


3

Literally stumbled upon this source last week: http://www.hebrewbooks.org/pdfpager.aspx?req=4199&st=&pgnum=454 and the following page 455 where the author [Rav Gedalia Felder, zt"l; Posek from Toronto, Ontario, Niftar in 1992] posits that the Drasha is not a Hefsek prior to Kaddish right before Musaf.


2

Aruch HaShulchan 55:4 says that the reason there are 2 Kaddish Yasoms at the end of Shacharis is due to the many Yesomim. (I would presume that only one person said each Kaddish, and this way more Yesomim were able to say a Kaddish at the Tefila).


2

Nishmas Yisrael Page 469 at the bottom brings in the name of Shaalos U'Teshuvos Maharshag that there is no issue of Bracha L'Vatala in Kaddish since there is no mention of Hashem's name in it.


2

The Rambam writes: This reckoning is not calculated [only] on the basis of the number of merits and sins, but also [takes into account] their magnitude. There are some merits which outweigh many sins as implied by [I Kings 14:13]: "Because in him, there was found a good quality." In contrast, a sin may outweigh many merits as [Ecclesiastes 9:18] states: ...


2

FWIW, there are some cases, e.g., in מודים, where even if one is not saying it one must bow along with everyone else, so as not to appear to disagree with what is being said (נראה ככופר). Source is in משנה ברורה and ערוך השלחן, both in אורח חיים, סימן ק״ט: ערוך השלחן: ...שצריך לשחות עם הציבור ב"מודים", שלא יהא נראה ככופר למי שהציבור משתחוים לו ...


2

Summary: You do say 'Amen' when listening only live through a telephone or simulcast (dont think the medium makes a difference). You however arent yotze a mitzvah if you do it this way. Taken from here Rabbi Eli Mansour Likewise, if a person listens to a live broadcast of a Shiur via telephone, radio or a live feed over the internet, and Kaddish is ...


2

There appears to be a major question if the Kaddish before Shmoneh Esrei is a preface to Tefillah or is associated with the Ashrei or berachos that precede it. To satisfy all opinions one should not be mafsik before or after. See mishna berurah 25:59 that this is apparently a machlokes between magen Avraham who holds to remove tefillin after kaddish and ...


2

AFAIK, the mourner is temporarily the Shaliach Tzibbur while saying Kaddish -- in a sense, he is taking over for the Chazzan -- and the t'filah is not complete until Kaddish is said. Hence, the Chazzan should stand where he was and answer Kaddish just like the rest of the tzibbur -- just as it is not ideal for any member of the tzibbur to remove his talis ...


1

Kaddish is part of the laws of mourning, which weren't instituted for the loss of an unborn child. (In fact, if a baby was born with severe medical problems and left this world soon after entering it, most rabbis would advise against shiva, kaddish, and the remaining mourning rituals.) It's a sad and difficult situation, especially without the usual ...


1

Kaddish is usually said for someone for whom there is an obligation to sit shiva An unborn child or a child less than 30 days old there in no shiva, they under the halachic classification of a "nephel" ie. a non viable baby, meaning the baby was not considered alive in the utmost halachic sense (although its death does require a full jewish burial, see Avoda ...


1

The Mishnah Berurah (56:1) says that it is forbidden even to think about words of Torah during kaddish. We can make a kal vachomer that it is certainly forbidden to recite words of Torah or prayer during kaddish. It also gives a number of stories about what evil befalls people who talk then, mentioning "the middle of kaddish", "yisgadel", "when the chazzan ...


1

In Halacha we find that stopping during the recital Shma (a Torah obligation) - even long enough to finish the entire reading (according to some opinions) - is permitted. (הלכות קרית שמע פרק ב' הלכה י"ב) We also find cases where one should stop one's recital of the Amida and remain silent. E.g. when Kadish or Kedusha is being recited. So we see that ...


1

There is is a nice summation of the Laws of Kaddish on Chabad.org Paragraphs 3–4 seem relevant to your question (emphasis added): The period that the mourner recites the Kaddish for parents is, theoretically, a full calendar year. The deceased is considered to be under Divine judgment for that period. Some communities, therefore, adhere to the ...


1

Rabbi Ephraim Oshry in Responsa from the Holocaust #85 allowed survivors to say Kaddish for the gentile woman who had hid them in her house. With justification, it seems allowed. See there for more sources.



Only top voted, non community-wiki answers of a minimum length are eligible