Question: In the many shuls that I’ve attended, I observe that there are people who recite the Kaddish silently. Is this correct? I’ve also seen Kaddish recited by some at a cemetery without a minyan. Is there any reason to sanction this?
Charles Rosen
Via Email
Answer: I surmise that there might be a good reason to recite silently. The Mishna (Megillah 21a) states: “One may read the Megillah either standing or sitting. If one read or two read, their obligation is discharged. This refers to the obligation of those in attendance to hear the Megillah, that even though we have a general rule that two voices (or more) are not heard for the purpose of hearing the Torah reading (infra see 21a-b). This refers to two people reading aloud any matter that would normally discharge a person’s obligation.
Why, then, is the obligation to hear the Megillah discharged if two are publicly reading simultaneously? The unique reason is, as the Gemara explains: Even if ten were to read aloud simultaneously [the obligation of any listening is discharged]. What is the reason? The Gemara answers: Since it is a matter of such endearment, the listener [who is very anxious to hear the story] pays close attention.
Thus, it would seem that with Kaddish only the shaliach tzibbur should recite aloud, and any other who has need to recite [the mourner’s Kaddish] should recite in an undertone, much as we do (or are supposed to do) when we recite Modim Derabbanan. Yet, from the following statements of halachic authorities, it appears that a silent Kaddish is actually contrary to the raison d’être of Kaddish itself.
Rabbi Samson Raphael Hirsch (Responsa Shemesh Marpeh Siman 5) discusses the propriety of one person reciting the Kaddish aloud and all others saying it silently. This process, he notes, runs counter to the belief that Kaddish is a form of public sanctification of G-d’s Holy Name (Kiddush Shem Shamayim berabbim). Kaddish is a call to the community to publicly sanctify G-d’s Name, which does not occur when the Kaddish is said silently. In other words, a Kaddish recitation that does not invite others or enable others to join in the public sanctification of G-d’s Name is not a form of Kiddush Shem Shamayim berabbim. Accordingly, it is a negation of the very purpose of the recitation of Kaddish.
The fact that Kaddish may only be recited in the presence of a minyan suggests an interrelationship between the chazzan and the mourner and the members of the minyan. By reciting Kaddish, the chazzan invites the congregation to publicly sanctify G-d’s Name. The mourner as well, when reciting his Kaddish, is also issuing that same invitation to the congregation. This form of interchange also takes place during Barechu and Kedusha. In all three, the tzibbur responds to a call for sanctification.
This concept goes along with the position articulated by the Aruch HaShulchan (Orach Chayyim 55:sk1, sk2) that Anshei Knesset HaGedola (the Men of the Great Assembly) ordained the recitation of Kaddish as a prayer to offset the public desecration of G-d’s Holy Name due to the destruction of the Beit HaMikdash. The Kaddish expresses a desire for Yitgadal veYitkadash, that G-d’s Name be “exalted and sanctified.”
Accordingly, the public desecration of G-d’s Name due to the Churban is to be overcome by a public sanctification of G-d’s Name through the Kaddish. A silent Kaddish would not achieve this function. The Aruch HaShulchan cites the Gemara (Shabbat 119b) stating that if a person answers Amen, Yehe Shemei Rabbah [to the recitation of Kaddish] with all his might, any retribution decreed against him is annulled and the gates of Heaven are opened for him. Therefore, he rules that it is necessary to recite the Kaddish aloud.
As to the manner of responding Amen, Yehe Shemei Rabbah (to the recitation of Kaddish) “with all his might,” what does that mean? There are two views: Rashi (op cit sv “b’chol kocho”) explains that it means ‘b’chol kavanoto – with all his concentration. Tosafot s.v. “b’chol kocho” cite R’I (the Tosafist, Rabbeinu Isaac Dampiere) who refers to the Midrash that b’chol kocho refers to those who attend the synagogues and recite Amen, Yehe Shemei Rabbah with a loud voice; theirs has the possibility to annul even the harshest of decrees. Either way, this short tefillah, as the subset of the Kaddish, speaks to the entirety of Kaddish. As such, the Kaddish recital sanctifies Hashem’s Name but only when its recital is audible, and conforms to both Rashi and Tosafot with deep concentration as well.
(To be continued)
