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 tefilla. 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.
We then reflected on the anomaly of this prayer being recited in Aramaic as opposed to Hebrew – the Holy Tongue. We explained that at the time of its composition the masses were not fluent in Hebrew as they all spoke Aramaic, and the importance of this one prayer was such that one reciting it should be able to truly express and comprehend the message of the Kaddish. In order to facilitate this, we translated the entire text of the Kaddish Shalem into English.
Answer: Rabbi Yechiel Michel Epstein, zt”l, (Aruch HaShulchan, Orach Chayyim 55:sk 3-7) discusses some of the parameters relating to Kaddish and its recital.
He is very critical of those who over-recite the Kaddish, referring to them as making use of the King’s scepter beyond its need and without permission. Citing Rokeach, he explains that the number of Kaddish recitals that were said by the early Sages was seven every day – three at Shacharit: one after Yishtabach; one after Tachanun; and one after Ashrei – u’Va’l’tziyyon; two at Mincha: one after Ashrei and one after Tachanun; two at Maariv: one before the Amida and one after the Amida. This is based on the verse (Psalms 119:164) “Seven times a day I praise You because of Your righteous judgments.”
The Aruch HaShulchan (citing Rema 132:2 and Magen Avraham ad loc., sk1) further notes: Later they added three more daily recitals after Aleinu of each tefillah – Shacharit, Mincha and Maariv, for the sake of the mourners, and this Kaddish should be recited even if no mourners are present, preferably by one who is himself an orphan, or even where he has parents he is allowed to recite. Thus, we have ten Kaddish recitals daily. This Kaddish was enacted because not all orphans were able to lead the services, thus their reciting the Kaddish serves the neshama of their departed parent.
He notes as well that everyone is required to fulfill the letters of the word Tzaddik. Tzaddik = 90, the number of “amens” one is to answer: Dalad = four, the number of Kedushot to which one responds [Kedusha in Birkat Yotzer Or, Kedusha in the Shacharit Amida, Kedusha in U’val’Tziyyon, Kedusha in the Mincha Amida]; Yud = 10, the number of Kaddish recitals to which one is [minimally] to respond; Kuf = 100, the number of blessings one is to recite.
An insight that came to mind is that if someone follows this requirement completely, he can in effect be properly referred to as a Tzaddik; indeed, as the verse (Isaiah 60:21) states: “And your people all are righteous and in the future and ever after they will inherit the land.”
Kaddish is unusual or, rather unique, among the prayers, not only in being practically the only one (save for Brich Shmei as we remove the Torah Scroll and K’gavna that is recited before Barechu at Friday night Kabbalat Shabbat in Nusach Sefard) that is not in Hebrew, the Holy Tongue, but also by dint of not containing any of Hashem’s Holy Names but rather referring to Shmei D’Kudsha Brich Hu, the Name of the Holy One Blessed Is He, which is not one of Hashem’s specific names – thus seemingly rendering it a mundane prayer, which surely it is not.
Thus, we see that even without mention of the Holy Name[s] in any form, the possibility exists for a Jew to sanctify Hashem with a recitation with the proper kavana, intention, and concentration of this special prayer, and in turn elevate himself to a higher level of kedusha.
(To be continued)
