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Why is kedusha inserted in Amida and, unlike kedusha d'sidra and uva letziyon, omitted by a yachid? These are actually two related questions. First, kedusha is said three times in shacharis- once in the berachos leading up to krias shema, second in the amida, and third, after the amida in uva letzion.

  • Question #1- If a person davening without a minyan recites the first and last of these kedushos, why not the second?
  • Question #2- If the second kedusha "belongs" in the sequence of berachos of the amida, why remove it if there is no minyan.
  • Hi Chainsaw Al! Can you edit to source and explain what you mean by kedusha d'sidra and uva letziyon not being omitted by a yachid? That's a pretty controversial claim. – Double AA Aug 12 '15 at 15:15
  • (e.g. the Gr"a was opposed to yechidim saying any kedusha; though I assume what you mean is with regard to the normative practice.) – Loewian Aug 12 '15 at 16:10
  • @Loewian The normative practice in many communities is to skip it... – Double AA Aug 12 '15 at 17:43
  • @DoubleAA The question still holds in those communities that don't skip it. – Daniel Aug 13 '15 at 17:21
  • @Daniel Seemingly it would. If the OP could document those communities, that would be helpful, both in supporting his claim and in helping others understand in what framework he is working. – Double AA Aug 13 '15 at 17:37
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Question #1- If a person davening without a minyan recites the first and last of these kedushos, why not the second?

It's actually a machlokes. Shulchan Aruch (OC 59:3) writes:

יש אומרים שהקדושה שביוצר יחיד אומרה לפי שאינה אלא סיפור דברים ויש אומרים שיחיד מדלגה ואינה נאמרת אלא בציבור ויש לחוש לדבריהם וליזהר שיחיד יאמרנה בניגון וטעמים כקורא בתורה. הגה: וכבר פשט המנהג כסברא ראשונה ויחיד אומר אותה

There are those who say that the kedusha in yotzer is said by an individual, since it is only a recitation of a [Biblical] narrative, and some say that an individual skips it and it is not said except in the public. One should be careful to follow their words and be careful to say it withwith the tune of the ta'amim as a reader of the Torah.

Note (Rema): The custom has spread as the first opinion, and an individual should say it.

Thus, according to those who say that an individual does say the first one (during the beracha of yotzer or), the reason is because they're merely repeating a narrative, not actually saying the kedusha. The same reasoning applies to the kedusha of Uvo L'tziyon.

Question #2- If the second kedusha "belongs" in the sequence of berachos of the amida, why remove it if there is no minyan?

I don't know of any sources that say that it "belongs" in the sequence of berachos of the Amida, in fact it appears to be completely unrelated to the berachos of the Amida.

  • When you say "I don't know of any sources that say that it "belongs" in the sequence of berachos of the Amida", what about Rambam here? שליח ציבור מברך לעולם ברכה שלישית בנוסח זה: נקדישך ונעריצך, ונשלש לך קדושה משולשת וכו – Joel K Apr 23 '18 at 10:12
  • @JoelK I know that it is said there. But I don't know of an inherent connection between Kedusha and the Amida. This Rambam doesn't tell me anything more than my Siddur does. – Ploni Apr 23 '18 at 19:30
  • The Rambam tells you that it is part of the text of the third brachah of the amidah for a shatz. Why that should be the case he doesn’t say, but for Rambam it’s not just an interpolation into the amidah. – Joel K Apr 23 '18 at 19:35

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