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 ones might,” and the two views as to what that means: Rashi – all one’s concentration – kavana; Tosafot – in a loud voice.
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Answer: Every mundane thing that HaKadosh Boruch Hu – the Holy One Blessed Is He – created in this world was done with the intention that man would imbue kedusha, sanctity, into it. We, Bnei Yisrael, possess that ability both individually and communally. When we understand the sanctity that is HaKadosh Boruch Hu we correctly sanctify any object through mentions and praise of Him. Hence, all the blessings we recite daily, the prayers we recite thrice daily, etc.
At the beginning of Tractate Brachot (3a) we find the following Baraita that demonstrates this message very clearly and teaches us numerous halachot: “R. Yosi was once on his way on the road and when it was time to pray, he found a ruin in which to do so. After he concluded his prayer, Eliyahu the Prophet appeared to him and asked: “Why did you enter the ruin?” R. Yosi answered, “To pray.” He then asked him, “Why did you not pray at the side of the road? R. Yosi responded, “I did not wish to be disturbed by passersby.” Finally, Eliyahu asked: “Why did you not pray an abbreviated prayer – tefillah ketzara?”
R. Yosi thus remarked: “I learned three things from Eliyahu: One must not go into a ruin, one may recite a prayer at the side of a road and in that event he recites a tefillah ketzara.
The Baraita continues:
Eliyahu asked him further: “My son, what sound did you hear in the ruin?” He replied, “I heard a Divine voice, a Bat Kol, saying, “Woe to the children, on account of whose sins I destroyed My House and burnt My Holy Temple and scattered them amongst the nations of the world!”
Eliyahu responded, “By your life and by the life of your head! Not only at that moment but thrice-daily does G-d send forth such a Heavenly voice – a Bat Kol. However, when Bnei Yisrael enter the synagogues and the study halls and respond [to the Kaddish recital] ‘Amen Yehe Shmei Rabbah Mevorach l’olam u’l’almei almaya yitbarach – May His great name be blessed forever and ever after,” The Holy One Blessed Is He, turns his head from side to side and proclaims: “Happy is the king who is praised in His house, woe to the father who had to banish his children and woe to the children who had to be banished from their father’s table.
Thus we see that these very words that we recite in response to the Kaddish, “Amen Yehe Shmei Rabbah Mevorach le’olam u’le’almei almaya yitbarach – May His great name be blessed forever and ever after and blessed” evoke great regret on the part of G-d for having exiled us. They also are a constant reminder that the causes of that exile were our sins.
(To be continued)
