Question: When a son recites Kaddish for his parents, can they hear it? Also, are their souls elevated to a higher place as a result?
Ben Glassman
Answer: Last week we translated Kaddish into English in order to understand the words we recite. We also began to explain what we should have in mind when saying it. We continue where we left off:
The words “ba’agala u’v’zman kariv – swiftly and in the near future” constitute a prayer that we merit the messiah’s coming in the immediate future and swiftly, not like a poor man riding a mule. Rabbi Tukaccinsky suggests that the double – seemingly repetitive – wording, “swiftly and in the near future,” refer to two statements of Rabbi Yehoshua b. Levi (see Sanhedrin 98a).
When we say, “Y’hei shmei rabba m’vorach l’olam u’l’almei almaya – May His great name be blessed forever and for all eternity” (while contemplating our inability to comprehend the scope of Hashem’s eternity), we should be careful, says Rabbi Tukaccinsky (citing Rema, Orach Chayim 56), not to interrupt between “rabba” and “m’vorach.” Tosafot (Berachot 3a, sv “ve’onin amen…”) explains why in the name of Machzor Vitri: These words express the hope that the name of Hashem become shalem, complete.
There are different views on whether the congregation should say the entire sentence of “Y’hei shmei rabba m’vorach l’olam u’l’almei almaya.” The Tur says the congregation should stop after “rabba” since “m’vorach” is a separate prayer attached to “l’olam.” Tosafot comments that from the Gemara’s text it seems that “m’vorach” is attached to “Y’hei shmei rabba.”
Rabbi Tukaccinsky reinforces the latter view by noting that whenever the Zohar mentions “Y’hei shmei rabba,” it always does so using the first four words of the sentence, “Y’hei shmei rabba m’vorach.” He also cites the Gemara (Sukkah 39a), “Rabba said: A person should not say ‘Y’hei shmei rabba’ and then ‘m’vorach’; rather, he should say, ‘Y’hei shmei rabba m’vorach.’
Rashi (ad loc 38b, sv “lo leima inish”) explains that Rabba is concerned that pausing after “rabba” would indicate the end of a thought (and one might assume that the person therefore did not mean to say that Hashem is blessed). But R. Safra responded to Rabba by saying, “Moses [a title of dignity]! Did you really mean that? The fact is that both here [Kaddish] and there [Rabba’s earlier statement regarding Psalms 118:26, ‘Baruch Haba b’shem Hashem’], it is the conclusion of the phrase [that matters]; a pause doesn’t matter.”
Rabbi Tukaccinsky thus sees this matter as a dispute in the Gemara, and since many authorities cite the explanation of Machzor Vitri for why we shouldn’t pause after “rabba,” it is best to have in mind while saying “Y’hei shemi rabba…” that Hashem’s name be great, which means complete, and that Hashem’s name be blessed “l’olam u’l’olmei almaya – forever and ever.”
Some people end “Y’hei shmei rabba…” after “almaya” while others tag on the word “yitbarach.” The Gra and others (based on Tosafot) say the phrase ends with “almaya.” Others, like the Mechaber (Orach Chayim 10:56) and Mishneh Berura (ad loc.), maintain that the response includes “yitbarach” as well. Since the matter is disputed, when one interrupts a blessing to respond “Y’hei shmei rabba…” (yes, so important is “Y’hei shmei rabba…” that one is supposed to say it even when in the middle of reciting a blessing), one should conclude at “almaya” and not say “yitbarach.”
It is clear from the style and syntax of Kaddish that “yitbarach” is the beginning of the next sentence, “Yitbarach v’yishtabach – blessed and praised, v’yitpa’er v’yitromam v’yitnasei – and glorified, exalted and uplifted; v’yithadar v’yit’aleh v’yithalal – and honored, elevated, and extolled.”
Rabbi Tukaccinsky states that when saying, “Amen, y’hei shmei rabba,” a person should pause between “Amen” and “y’hei” since “Amen” is clearly a response and the conclusion of “Yitgadeil v’yitkadeish…ba’agala u’v’zman kariv.”
What do the words “tushb’chata v’nechemata” mean? Rabbi Tukaccinsky notes that some translate “nechemata” as glory and praise. (Rabbi Yaakov Zvi Mecklenburg writes in his Ktav V’kabala that “nechemata” means “glory” in ancient Arabic.) Many authorities say this word refers to the time of anticipated glory, for then we will sing a new song and praise beyond all praises. That is what we mean when we say “l’eilah – far above [and beyond]; min kol birchata v’shirata – all the blessings and hymns; tushb’chata v’nechemata – praises and consolations.”
Even in the glorious time of redemption, we will sing praises above and beyond, but even these praises will not be sufficient for all that Hashem will bestow upon us.
(To be continued)