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.
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, ...
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 ...
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 Sepharadi ...
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 ...
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 ...
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 ...
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 ...
Rabbi Yechezkel Moskowitz answers that one may make a full "Siyum" on all "Masechtos Ketanos", except for Maseches Derech Eretz (he quotes the Sefer Yoma Tava, Sha'ar 1, Page 23).
For the exception of Maseches Derech Eretz, he notes the Maharsham to OC 551:10 (image below), which states clearly in the name of the Peri Megadim (Mishbetzos Zahav) and Bach ...
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 VaChomer from ...
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.
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
Excerpt from this article:
To avoid fights, many places allow all the Avelim (mourners) to say
Kaddish (prayer said on behalf of the deceased) together. However,
they must say it together word-for-word, for two voices saying the
same thing in unison are not heard, except for something heard
infrequently that is very dear to the listener. Kaddish (...
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 ...
One may not interrupt the amida to recite kaddish if one is in the middle of the amida. Rather, one should pause and silently (and attentively) listen to the person who is reciting the kaddish and fulfill his obligation thereby (Shulchan Aruch OC 104:7).
After the word yisbarach (after amein y'hei sh'meih rabba), one should continue with his amida and not ...
"Wait until the Aron is closed" - I suspect it's for practical reasons; at some points in the services, people will sit down (e.g. Tachanun) at the next prayer, and they ideally should remain standing while the Aron is open, so we wait. Another practicality is you can offend the poor confused fellow who's been honored with closing the Aron by starting the ...
Based on Rav Eliezer Melamed (Peninei Halacha Tefillah 23:2 fn3) where one said Kaddish Shalem after Tachanun, he quotes Ishei Yisrael 26:5 who says to skip the "Tiskabel line" when Kaddish Shalem would have been said. This should equally apply to our case as well.
The proper way to do it would be to sa kaddish according to the nussach of the shul. The reason for that being, that "al titosh metoras imecha" does not apply when davining in such a shul (at least for the things you need a minjan for, for everything else one is allowed to follow ones own nussach).
There is also a Gemore in Pesachim 52 "al yeschaneh adam ...
The Nusach is from the Rambam סדר תפילות כל השנה - נסח הקדיש where he says:
עשֶֹׁה שָׁלוֹם בִּמְרוֹמָיו הוּא בְרַחֲמָיו יַעֲשֶׂה שָׁלוֹם עָלֵינוּ וְעַל כָּל יִשְׂרָאֵל אָמֵן.
The Behr Siddur, pg. 131 (Siddur Avodath Yiroel, without footnotes from Yitzchok ben Aryeh Yosef Dov, printed by Rodelheim, 1868) it says:
"It's from the Rambam and in all ...
As far as the main question is concerned, the Ramban in his debate with Pablo Christiani states (in the beginning of the section entitled "על האגדות") that the corpus of the Torah can be divided into three sections:
The Bible, in which we all have complete faith
The explanation of the mitzvos in the Talmud, which we also fully accept
The midrashim, or ...
Citing from סדר טרוייש סימן ב:
After I explained that Tiskabel closes out Shemona Esrei, you now
understand why the Kaddish recited by a child does not contain the
line of Tiskabel and neither does the Kaddish that follows the recital
of Megilos Shir Ha’AShirim, Rus, Koheles and why it is not included
after reciting Tzidduk Ha’Din at a funeral and ...
The targum Yerushalmi reads, "not with my sword nor with my bow, but through my righteousness and my good works. "
and this all might be explained by the Gemara in Bava Batra 123a:
The baraita cites additional related verses: And with regard to Jacob’s bequest to Joseph, the verse states: “Moreover I have given to you one portion above your brothers, ...
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).
DoubleAA added in a comment: Recall at the time there were only 2-3 Kaddishes available for mourners per day (...
HaRav HaGaon Yakov Ariel says that he does not go back:
לתשובות נוספות של הרה"ג יעקב אריאל
חזן שטעה ובמקום קדיש תתקבל אמר חצי קדיש, האם חוזר?
ובחנוכה ור"ח שחל בחול אם טעה כדלעיל והתחילו לקרוא בתורה - כיצד ינהג?
Also see http://www.moreshet.co.il/web/shut/print.asp?id=139465&kod=&modul=15&...
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.
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 ...