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
Synopsis: We discussed the possibility that the Kaddish of those in the congregation who are reciting the Kaddish along with the chazzan should indeed correctly be recited in an undertone, as more than one voice at the same time is not heard. We duly noted the exception of the Megillah reading, where two voices may be heard. However, we noted that Modim in the reader’s repetition, Chazarat HaShatz, is always to be recited in an undertone. We also noted that the Kaddish is a means of sanctifying Hashem’s Holy Name – Kiddush Hashem, which was instituted to rectify the destruction of the Holy Temple. We also cited the Gemara (Shabbos 119b) that it is to be recited “with all one’s might,” and the two views as to what that means: Rashi – all one’s concentration – kavana; Tosafot – in a loud voice. We then cited the encounter of R’Yosi and Eliyahu (Berachot 3a) where he learned three things from Eliyahu; one must not enter a ruin; one may recite a prayer at the side of a road; and if so, he recites a Tefillah ketzara – a short tefillah. Eliyahu revealed to him Hashem’s reaction to our recitation of the Kaddish, how pleased He is and how it invokes regret on His part for having exiled us. Yet it was our sins that brought the exile upon us.
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Answer: An interesting note is that the Kaddish is not recited in Hebrew, lashon hakodesh, but in Aramaic. This is perplexing to the casual observer, as all our tefillot are in Hebrew. Rabbi Yosef Grossman, zt”l, (in his encyclopedic work, Otzar Erchei HaYahadut p.424), explains this anomaly: “The Kaddish was composed in the days of the Talmud in Eretz Yisrael, and being that the lingua franca at that time was Aramaic, this prayer was composed in Aramaic, the spoken language that all could understand, as many did not know Hebrew. This was the spoken tongue until and for most of the time of the geonim, and the Kaddish concluded all the prayers [Shacharit, Mincha, and Maariv].
Now, the reason this prayer was composed in Aramaic while all other prayers are in Hebrew tells us of both its unique importance and of the time period. Those assembled in the synagogue, due to their weak understanding of the Holy Tongue, relied on the Shaliach Tzibbur, the cantor, who would recite the entire tefillah aloud [still done today amongst the Sefardim] to discharge their prayer obligation. The Kaddish, on the other hand, (which means “sanctification”) is of such importance that it was deemed necessary to compose it in a language understood by all.
However, in our day that language is no longer a spoken language. We thus translate the Kaddish Shalem, the “Whole Kaddish.” This is the Kaddish recited by the chazzan at the conclusion of the Amidah at all three tefillot (after Ashrei u’Va Letziyyon for Shacharit). The following translation is from the Artscroll Ashkenaz Siddur with English translation.
Yisgadal v’yiskadash Sh’meih rabba, b’alma di vro chiruseh, v’yamlich malchuseih, b’chayeichon u’v’yomeichon u’v’chayei d’chol Beis Yisrael, ba’agala u’bizman koriv, v’imru amen.
“May His great Name grow exalted and sanctified [cong. followed by chazzan] in the world that He created as He willed. May He give reign to His kingship in your lifetimes and in your days, and in the lifetimes of the entire family of Israel, swiftly and soon. Now respond Amen.
Yehei Shmeih rabba m’vorach l’alam u’l’almei almaya.
[Cong. followed by chazzan] “Amen, May His great Name be blessed forever and ever.
Yisbarach v’yishtabach v’yispa’er v’yisromam v’yisnasei v’yishadar v’yishallal Shmei d’Kudsha, Brich Hu l’eila min kol birchosa v’shirosa tushb’chosa v’nechemasa d’amiran b’alma v”imru amen.
Blessed, praised, glorified, exalted, extolled, mighty, upraised, and lauded be the Name of the Holy One, Blessed is He [cong. responds Blessed is He] exceedingly beyond any blessing and song, praise and consolation that are uttered in the world. Now respond: Amen [an instruction to the congregation].
Tiskabel tz’loshon u’va’ushon d’chol Beis Yisrael kodom Avuhon d’shmaya v’ara v’imru Amen.
May the prayers and supplications of the entire family of Israel be accepted before their Father Who is in Heaven. Now respond Amen.
Yehei shloma rabba min shmaya v’chayyim tovim aleinu v’al kol Yisrael v’imru Amen.
May there be abundant peace from Heaven, and life, upon us and upon all Israel. Now respond Amen.
Oseh shalom bimeromav, Hu ya’aseh shalom aleinu v’al kol Yisrael, v’imru Amen,
He who makes peace in His heights, may He make peace upon us, and upon all Israel. Now respond Amen.
(To be continued)
