Published in Cheshvan 5784, in memory of our dear brothers, sisters, elders, and youngsters who perished on Shemini Atseret (October 7, 2023).
Rabbi Hayim Asher Arking
Rabbi Ezra Ghodsi
A number of years ago, here in Deal, New Jersey, a woman approached Rabbi Diamond to have Kaddish recited on behalf of a loved one. Rabbi Aboud, who had taken upon himself the sacred task of reciting Kaddish for those who cannot, was given the name to recite the Kaddish. A few weeks later, the woman came back to Rabbi Diamond worried, as she had a dream in which her parent came to her complaining, “Why is no one reciting Kaddish for me?” Upon investigation, it was discovered that the name on Rabbi Aboud’s list had been inverted – instead of Shemuel ben Hannah, it was written as Hannah bat Shemuel!
The importance and effects of reciting Kaddish cannot be overstated. With that in mind, we have outlined many points to help us understand and appreciate the Kaddish, greatly enhancing its meaning and focus. May this enable us to fulfill our ultimate purpose of making a Kiddush Hashem in this world.
What is the earliest source of Kaddish?
We find in the Gemara that “one who recites Yehe Shemeh Rabba” with all of his might/concentration, can reverse a lifetime decree. Yet we find an earlier source taught in the Targum Yerushalmi. When Yaakov Avinu gathered his children around his deathbed, he wanted to reveal to them when Mashiach would arrive, but the prophecy was covered from him. Yaakov Avinu expressed his concern that just as his grandfather and father had each had a wayward child, perhaps one of his children - although externally they seemed all devout - internally may be wayward, thereby causing the prophecy of Mashiach to be covered. In unison, the Shevatim declared “Shema (listen) – Yisrael (i.e. Yaakov), Hashem Elokenu, Hashem Ehad”, to which Yaakov responded “Baruch Shem Kevod Malchuto…” which is rendered in the Targum as the Aramaic equivalent: “Yehe Shemeh Rabba….”.
Why is Kaddish such an important prayer for the deceased?
The life mission of a person can be encapsulated as personifying Kiddush Hashem. When a person passes away, he leaves behind a void in which that person cannot sanctify the Name of Hashem amongst the living. We therefore fill in for that person, in their merit, prayers that are of the ultimate declaration of Sanctification of Hashem.
Additionally, if that person while in this world did not fully achieve Sanctification of the Name of Hashem, and/or perhaps requires a period of purging, the Kaddish recited on his behalf not only alleviates some of the suffering which he would otherwise endure in the World-To-Come for his failings, but also serves to elevate his soul.
There is an added power to the Kaddish when it is recited by the child of the deceased, as he is considered an extension of his parent, and perpetuates his memory by coming to sanctify the Name of Hashem as a continuation of the deceased.
When do we say “Al Yisrael” and when “Yehe Shelama”?
When words of the Written Torah are recited, such as after the recitation of Tehillim, or after the Shir Shel Yom, Kaddish Yehe Shelama is recited. The extra blessings of Yehe Shelama refer to life, satiation, salvation, comforting, healing, etc., in the merit of the Torah which was read.
“Kadish Al Yisrael” is recited after the study of Oral Torah, which is taught and transmitted by our Rabbis. For example, after a Class on Torah or after the last segment of Shaharit, which contains teachings from the Gemara and from Eliyahu Hanavi. The extra blessings relate to sustaining all who study and dedicate their life to Torah, and specifically the Rabbis and students of Torah, who transmit the Oral Torah, to merit grace, kindness, and mercy from Hashem.
Why do we need a minyan to recite Kaddish?
Parts of our prayer require ten men, whereas other parts one recites even when praying alone. This is determined whether it is of the status of “Kedusha”, i.e., “davar shebikdusha”, such as Barechu, Nakdishach, Vaya’avor, etc. Reciting Kaddish is a “davar shebikdusha” as its essence is the public glorification and sanctification of the Name of Hashem.
When reciting Kaddish, the minyan must be present for the preceding Torah upon which the Kaddish is being said. For example, if the congregation recited Ashre before there was a minyan and then a minyan arrived, at least the last few pesukim should be recited out loud with the minyan present, and then the Kaddish can be recited. When calling in additional people to complete a minyan after a class, “Ribbi Hanania…” should be recited with all ten present.
Why do we keep our feet together?
The highlight and essence of Kaddish is contained in the statement “Yehe Shemeh Rabba…”, which, as stated above, translates as “Baruch Shem K’vod Malchuto L’olam Va’ed”. This as we know is a proclamation ascribed to the angels, as we recite “Baruch Shem….” in an undertone by Shema, and only out loud on Yom Kippur when we are in an angelic state. Since angels are described as having “one straight foot”, we keep our feet together, as we do during the Amidah.
Why is Kaddish in Aramaic?
As stated previously, the essence of the Kaddish “Yehe Shemeh Rabba….” is a proclamation ascribed to the angels. Just as we recite “Baruch Shem….” in an undertone, so as not to provoke the angels, in a similar way we recite Kaddish in Aramaic, which is a language the angels do not understand, in order not to upset them.
Do I need to sit or stand when they say Kaddish?
The one reciting Kaddish stands, as stated, with their feet together, just like when praying the Amidah. In a similar vein, some say he should also face eastward, as praise of Hashem is akin to prayer.
The ones listening do not need to stand for Kaddish if they were already sitting (according to Sefaradim and some Ashkenazim). If they were standing when Kaddish started, they should stand until after reciting “Yehe Shemeh Rabbah…” or until the end of the Hatsi Kaddish. Hacham Ovadia zt’l writes that one should not rush to sit if it is immediately before a Kaddish, as this shows a level of disrespect for Kaddish.
When does the one reciting Kaddish bow?
One should bow at five junctures in the Kaddish. According to some, they are when saying the words yitgadal, yehe shemeh rabba, yitbarach, berich hu, and by the last amen after da’amiran be’almah. (Thus, one is bowing at the beginning and the end of Kaddish, and at the beginning and end of “Yehe Shemeh Rabba…”). Others say one should bow at the end of each segment of the hatzi kaddish when the congregation answers amen.
When do we take three steps back after kaddish?
Many have the custom of taking three steps back at the end of every full Kaddish, and then bowing to the left, right, and center when saying “Oseh Shalom…” as is done at the end of the Amidah. According to some opinions, this is only necessary for the Hazan to do, when reciting kaddish Titkabal, as this is considered the end of his Amidah, but for a regular kaddish, the three steps back at the end are not necessary.
In conclusion:
Kaddish is a life-changing prayer; we should appreciate every opportunity to answer, recite, and even to listen, with the utmost concentration.
All spaceship prototypes over the past many decades have always consisted of a main capsule accompanied by auxiliary boosters and fuel storage tanks. This enables the rocket to launch, break through the atmosphere and stratosphere, and then continue on its own to the farthest ends of the galaxy. The initial thrust, creating millions of pounds of pressure, requires that much fuel and energy be expended. The soul is like the capsule that can reach the highest heights of Heaven, and it too requires auxiliary boosters to lift it. It is with every misvah, and especially the Kaddish that is recited for the deceased, that the soul is raised higher and higher to the greatest heights in Heaven.
In loving memory of Avraham ben Marchava
In Memory of Linda bat Estraya and Yomtov ben Bahiye
