Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour

The Mishna in Pirkeh Abot (5:20) instructs that one should "run like a deer" ("Ratz Ka'sevi") to fulfill Hashem's will. This refers to the requirement to perform Misvot energetically, with enthusiasm, and not lethargically, as though we would rather be doing something else. People often run to the synagogue when they are late for the Minyan – but the truth is that one should always "run like a deer" to shul, even when they have plenty of time. Walking fast to the synagogue shows one's enthusiasm and eagerness to serve Hashem, and so regardless of the time, even if one is early, he should walk briskly to shul. This also means that one should not procrastinate when it comes to Torah learning or Misva observance. If a person has an opportunity to learn or to perform a Misva, he should proceed to seize the opportunity immediately, without delay. Otherwise, he gives the Yeser Ha'ra (evil inclination) a chance to interfere, to disrupt his plans by trying to convince him not to perform the Misva. Finally, this admonition requires us to strive to perform Misvot ourselves rather than delegate them to others. The Gemara in Masechet Kiddushin (41a) establishes, "Misva Bo Yoter Mi'bi'shluho" – it is preferable to perform a Misva oneself than to discharge one's obligation through an agent. Personally tending to a Misva demonstrates one's love for the Misva, and that he cherishes opportunities to serve his Creator. There are certain Misvot that may be performed through an agent, a rule known in Halacha by the expression "Sheluho Shel Adam Ke'moto" – "A person's messenger is like himself." However, Hacham Baruch Ben-Haim noted that the word "Kemoto" in this expression can be read to mean "like his death" – warning that accustoming oneself to delegate Misvot is a type of spiritual demise. We achieve spiritually and build our relationship with Hashem by pursuing Misva opportunities, by lovingly and excitedly involving ourselves in Misvot, without looking for other people to do them for us.

The Mishna in Pirkeh Abot (5:20) instructs us to be "Kal Ka'nesher" – "light as an eagle." The Tur, at the very beginning of the work, comments that although this appears to refer to zeal and alacrity in the performance of Misvot, this cannot be the correct meaning, because the Mishna then instructs us to "run like a deer" ("Ratz Ka'svi"), which clearly speaks of swift, energetic performance of Misvot. Rather, the Tur writes, "Kal Ka'nesher" means that we must ensure to guard our eyes and avoid forbidden sights. An eagle, which soars to great heights and flies at great speeds, can see vast distances at every moment, and so this creature is associated with the faculty of vision. We must be exceptionally vigilant to turn our eyes away from forbidden sights, because sinful desires begin with the eyes – the eyes see something enticing, and then the heart wants it. The lure begins with the eyes, and so the Mishna urges us to swiftly turn our eyes away from things that we should not be seeing. In fact, there is a tradition that if a person has the opportunity to look at an improper sight, and he turns his eyes away, then at that moment he can make any request from G-d, and the request is likely to be granted. Of course, this is an especially difficult challenge, and, moreover, we often cannot control what we see, because things come into view without our having wanted them to. For this reason, King David prayed, "Ha'aever Enai Me're'ot Shav" (119:37) – that G-d should turn his eyes away from improper sights. We need to beseech G-d for assistance, and ask Him to shield our eyes from things that we should not see. We read in the Book of Bereshit (17:5) that Hashem added the letter Heh to Abraham Abinu's name, which was thus changed from "Abram" to "Abraham." Hacham Baruch Ben-Haim explained that the name "Abraham" in Gematria equals 248, alluding to the 248 limbs in a person's body. Abraham was called "Abram" because he exerted control over his entire body except for five of his limbs – the two eyes, the two ears, and the nose. These are beyond a person's control, as he can encounter forbidden sights, forbidden sounds (such as Lashon Ha'ra) and forbidden smells (such as the scent of pagan sacrifices) without planning to. Once Abraham had fully mastered all that he was able to master, Hashem then added the letter Heh – stepping in to ensure that his eyes, ears and nose would likewise remain pure and be protected from anything improper. If we exert the maximum effort that we can in this regard, and we beseech G-d for help, then He will give us the assistance we need to avoid seeing forbidden sights.

The Midrash tells that each day, King David would have plans for the day, intending to go to various places and to see different people, but his legs always brought him to the Bet Midrash to learn Torah. The Or Ha'haim (Rav Haim Ben-Attar, 1696-1743) understood the Midrash's comment literally, that King David's legs had "a mind of their own," so-to-speak, and would bring David to the study hall despite his plans to go elsewhere. David had such a strong, deep-seated desire to learn Torah that his legs automatically took him to the Bet Midrash, even when he did not plan to go there. The Or Ha'haim explains on this basis the Torah's promise of great reward "Im Be'hukotai Telechu" – "If you walk according to My statutes" (Vayikra 26:3). This means that we are worthy of great reward if we feel such love and passion for Torah that we walk "Be'hukotai" – toward the Torah's laws, to learn, even when we do not intend to, because our legs automatically bring us to the study hall. Hacham Baruch Ben-Haim, however, offered a different explanation of the Midrash's comment. He said that each morning, the Yeser Ha'ra (evil inclination) would try to convince David to stay in bed, and David fought the Yeser Ha'ra by saying that he needed to get up to tend to his personal affairs. The Yeser Ha'ra has no problem with us getting up for mundane purposes, and so it left David alone and discontinued its efforts to persuade David to remain in bed. Once David got out of bed without having to struggle against the Yeser Ha'ra, he then went to the Bet Midrash to learn Torah instead of tending to his personal affairs. This was David's strategy for defeating the Yeser Ha'ra in the morning and overcoming the difficult challenge of getting up early to serve Hashem. This reading of the Midrash perhaps sheds light on a difficult verse in Shir Hashirim (4:16): "Uri Safon U'bo'i Teman" – "Arise in the north, and come to the south." The north is associated with material blessings, as the Shulhan (table) in the Mishkan – which symbolized Parnasa (livelihood) – was positioned to the north side. The south is associated with Torah wisdom, as the Menorah – the symbol of the "light" of Torah – was situated along the southern wall of the Mishkan. For this reason, the Gemara teaches that one who seeks wealth should turn somewhat to the north while praying, whereas one who seeks Torah wisdom should turn somewhat to the south. Accordingly, the verse in Shir Hashirim may be understood to mean that we should tell the Yeser Ha'ra in the morning that "Uri Safon" – we are waking up for the sake of pursuing wealth, to work and make a respectable livelihood, as the Yeser Ha'ra will then cease his efforts to convince us to stay in bed. But thereafter, "Bo'i Teman" – we should go "south," to the synagogue and study hall to pray and immerse ourselves in Torah study.

The Shulhan Aruch begins by urging us to be "strong as a lion" to wake up early for the service of our Creator. The Hesed La'alafim (Rav Eliezer Papo, 1785-1828) explains that struggling against the Yeser Ha'ra (evil inclination) is always a difficult challenge, but the struggle to wake up early in the morning is particularly difficult. Right when we wake up, it takes us time to be fully alert, and both our physical and mental faculties are frail. We are therefore in an especially compromised position vis-à-vis the Yeser Ha'ra, who is always "on top of its game" and working to discourage us from doing the right thing. The Shulhan Aruch therefore urges us to muster strength "like a lion" to resist the efforts of the Yeser Ha'ra to keep us in bed when we are supposed to be getting up to serve Hashem. The Mesilat Yesharim (Rav Moshe Haim Luzzato, Italy, 1707-1746) discusses at length the need for "strategies" for fighting the Yeser Ha'ra. The Yeser Ha'ra is exceptionally shrewd in its efforts to lead us astray, so we need to be equally clever in combating these efforts and to remain consistent in our service of Hashem. This is especially true when it comes to the struggle to get up in the morning. The Bayit Hadash (Rav Yoel Sirkis, Poland, 1561-1640) writes that in the morning, the Yeser Ha'ra cleverly tries to convince a person to remain in bed – in the winter, because it is cold early in the morning, and in the summer – when it is actually more comfortable in the cool, early morning hours – because sunrise is very early and he did not sleep enough. Often, the Yeser Ha'ra disguises its arguments as piety, telling the person that he should stay in bed and sleep late so that he can pray later with greater concentration. As the Yeser Ha'ra is shrewd and wily, it is necessary to explore strategies for winning the most difficult battle against the Yeser Ha'ra – the battle to get out of bed on time in the morning. The Hafetz Haim, who was always awake and out of bed early, was once asked about his strategy for winning this battle. He said that when the Yeser Ha'ra tries telling him to stay in bed because it's still early, or it's very cold, he would respond, "Well, you're out of bed! If you got out of bed, then so can I!" The Hida (Rav Haim Yosef David Azulai, 1724-1806) draws our attention to the comment of the Rama (Rav Moshe Isserles, Cracow, 1530-1572) on this first Halacha of the Shulhan Aruch. Citing from the Rambam in his Moreh Nebuchim, the Rama writes that a person must live with the constant awareness that Hashem is always present and sees everything he does. Knowing that we are under constant "surveillance" will assuredly affect the way we act. The Hida writes that G-d takes notice of whether or not we rise when we should, and this awareness should motivate us to wake up on time in the morning. King David says in Tehillim (119:98), "Me'oyebai Tehakemeni," which, simply understood, means, "You make me smarter than my foes." The Rabbis of Mussar explained that this verse also implies that we can gain wisdom "Me'oyebai" – from our adversaries, by learning from their example. When we see the way the wicked tirelessly pursue their desires and how carefully they plan to commit their wrongful acts, we are shown an example of the kind of vigilance with which we are to serve Hashem. When Yaakob Abinu sent a message to his brother, Esav, he told him, "I have lived with Laban, and I observed the 613 Misvot, and did not learn from his evil ways" (Rashi, Bereshit 32:5). Rav Yaakov Kamenetsky (1891-1986) explained that Yaakob here expressed his regret that he did not learn from Laban's pursuit of evil, from the way Laban so passionately and fervently dedicated himself to earn money through any possible means. Yaakob realized that he should have followed Laban's example of devoted work when serving the Almighty. Similarly, we see the lengths people go to earn money, to plan luxury vacations, to build luxury homes, to indulge in vanity – and we should commit to do the same for the sake of Torah and Misvot. Just as people wake up early very easily when this is necessary for a major business deal, or to catch a plane for a vacation, we should certainly be able to wake up early to serve Hashem. Some people employ the tactic of self-imposed "penalties," pledging to give a substantial amount of money to charity each morning that they do not wake up on time. Another relatively simple strategy for getting up early in the morning is to commit to some structured program or framework. For example, when I learned in yeshiva, some of us scheduled Havrutot (study sessions with partners) for the early morning, before Shaharit. If a person knows that his study partner will be waiting for him, he is more likely to get out of bed even if he feels tired or otherwise tempted to stay in bed. Likewise, one can join an early-morning study group, as knowing that he is part of the group makes him feel responsible to regularly attend, thus helping him overcome the temptation to sleep late. Perhaps the simplest – and most important – strategy for waking up early is going to sleep at a reasonable hour. As mentioned in an earlier installment in this series, some explain the Shulhan Aruch's instruction, "Yitgaber Ka'ari" – to be "strong as a lion" in the morning – to mean that one should go to sleep early, like a lion does, so he will wake up refreshed and energized. A yeshiva student once asked me how he can know whether or not he invests sufficient effort into his Torah study in yeshiva. I answered, very simply, that he just needs to strictly follow the yeshiva's schedule. True diligence in Torah learning does not mean that one studies into the wee hours of the morning. Rather, it means that he learns when he is supposed to learn, he eats when he is supposed to eat, he sleeps when he is supposed to sleep, and he relaxes when he is supposed to relax. Staying up very late – even to learn Torah! – is not advisable, as this makes the person less likely to wake up in time in the morning. In fact, it is told that the Hafetz Haim would shut the lights in the Bet Midrash of his yeshiva at night, because he did not want the boys to stay up too late. It is far more important to go to sleep at a reasonable hour so one can get up on time and pray properly, than to stay awake learning until late hours of the night. It is told that at one point during the Hida's travels, he found himself in a certain yeshiva in Germany, where there was a certain outstanding young prodigy, who was remarkably diligent in his Torah study. This youngster grew to become a renowned sage – Rav Natan Adler (1741-1800), the mentor of the Hatam Sofer (Rav Moshe Sofer of Pressburg, 1762-1839). As a young man, he would stay up very late learning Torah, and the Hida saw him arrive late one morning, since he had been up so late. The Hida approached him and gently reprimanded him by citing the remark made by the Shunamite woman, who would host the prophet Elisha: "Ish Elokim Kadosh Hu, Ober Alenu Tamid" – "He is a sacred man of G-d, who regularly passes through here" (Melachim II 4:9). This alluded to young Natan Adler who was a very holy individual – but who regularly "passed Alenu" – arriving late for Shaharit, after the recitation of Alenu… When we go to sleep early, so we wake up refreshed, we avoid the Yeser Ha'ra altogether. We don't even "get into the ring," so-to-speak, because we feel well-rested and ready to get out of bed, without having to struggle. Concluding this opening passage, urging us to rise early in the morning, the Shulhan Aruch writes, "She'yeheh Hu Me'orer Ha'shahar" – "that one should wake up the dawn." Meaning, ideally one should be awake before the sunrise, as though he "wakes up" the morning sun. The source of this concept is King David's proclamation in Tehillim (57:9), "A'ira Shahar" – "I shall awaken the dawn." The Midrash comments: "I shall awaken the dawn, rather than allow the dawn to awaken me." The Taz (Rav David Segal, Poland, d. 1667) raises the question of why the Shulhan Aruch writes only, "that one should wake up the dawn," omitting the Midrash's addition – that David did not allow the dawn to awaken him. The answer, the Taz suggests, is that only a righteous person like King David could have the confidence to declare that he would never wake up past dawn. A person on his level has the motivation and self-discipline to arise early in the morning. Most other people, however, cannot be so confident. We are instructed to make an effort to wake before dawn, but we know that we are frail and require Hashem's assistance. The Shulhan Aruch alludes to this distinction between us and King David by stating only that a person should arise before dawn, without expressing himself as definitively as King David did. The Taz's comments instruct that we must seek Hashem's assistance, and ask Him to help us get up early in the morning. The Rama, in his glosses to this opening passage in the Shulhan Aruch, emphasizes that when a person goes to sleep, he should be mindful of the fact that Hashem is present and watches him even while he sleeps. The work Si'ah Yishak explains the Rama to mean that going to sleep with this awareness will help a person get out of bed on time in the morning. When a person goes to sleep, he can "program" his mind to wake up early by contemplating that Hashem is watching him as he sleeps, and that he must therefore ensure to wake up properly. This is yet another important strategy for waking up early in the morning – to be mindful when going to sleep that Hashem is there watching him as he sleeps, and expects him to wake up on time.

Rav Yosef Karo, author of the Shulhan Aruch, begins his seminal work of Halacha by stating, "Yitgaber Ka'ari La'amod Ba'boker La'abodat Bor'o" – "One shall strengthen himself like a lion to arise in the morning for the service of his Creator." This exhortation is based on the Mishna in Pirkeh Abot (5:20), in which Yehuda Ben Tema urges us to be "brazen as a leopard, swift as an eagle, running like a deer, and mighty as a lion" to fulfill G-d's will. Some have raised the question of why the Shulhan Aruch brings only the analogy to a lion, and not the others. He writes that we should be strong "as a lion" when rising in the morning, without mentioning the requirement to be "brazen like a leopard" or energetic like an eagle or deer. Why? One intriguing theory appears in the work Shulhan Melachim, which notes that the phrase "Yitgaber Ka'ari" in Gematria equals 846 – the same Gematria as Rav Yosef Karo's name: "Yosef ben Efrayim Karo." (This resembles the observation made by some commentators that the Rama (Rav Moshe Isserles, Cracow, 1530-1572), who wrote glosses to the Shulhan Aruch, begins these notes by twice writing the word "Hagaha" ("note"). The word "Hagaha" in Gemaria equals 13, such that the two instances of this word equal 26 – the Gematria of the Name of Hashem ("Havaya"). The Rama was alluding to us that he was writing this work purely for the sake of Heaven.) Another explanation given is that the four animals mentioned by Yehuda Ben Tema in the Mishna correspond to the four basic elements of the natural world – fire, water, air and earth, and the lion is associated with fire. The Shulhan Aruch therefore emphasizes this particular exhortation – "Yitgaber Ka'ari" – to emphasize that we must strive to rise early in the morning in order to defeat the Yeser Ha'ra (evil inclination), which burns like a fire within each person. Waking early is a critically important aspect of the war we must wage against the Yeser Ha'ra, and so the Shulhan Aruch urges us to muster the strength of a lion – which is associated with fire – to counteract the force of the "fire" of the evil inclination. Others explain that a lion sleeps with one eye open, so it can remain alert to potential dangers even while it sleeps. The lion thus symbolizes the vigilance needed to protect ourselves against spiritual risks, that we can never fully "close our eyes" and ignore the spiritual dangers that abound all around us. I also saw a different approach – that the lion wakes up energetic and refreshed in the morning because it consistently goes to sleep when night falls and sleeps throughout the night. One of the simplest measures we can take to help ensure we can rise early in the morning is to go to sleep at a reasonable hour at night. The Shulhan Aruch instructs us to wake up in the morning like a lion to indicate that we should go to sleep like a lion – at a reasonable hour – which will enable us to wake up refreshed like a lion.

The Shulhan Aruch, the authoritative code of Halacha, begins with the following instruction: "Yitgaber Ka'ari La'amod Ba'boker La'abodat Bor'o" – "One shall strengthen himself like a lion to arise in the morning for the service of his Creator." The fact that this Halacha opens the Shulhan Aruch shows us that waking early in the morning is a fundamental part of our religious responsibilities. In fact, this quality is what impressed Bilam when he attempted to place a curse upon Beneh Yisrael, compelling him to bless them, instead, as he exclaimed, "Hen Am Ke'labi Yakum" – "Behold, a nation that rises like a lion" (Bamidbar 23:24). Rashi explains this as a reference to the way Beneh Yisrael rise in the morning and immediately "pounce" to perform Misvot, putting on Tallit and Tefillin, and praying. Indeed, Rashi (Shemot 19:3) brings from the Midrash that each time Moshe Rabbenu climbed to the top of Mount Sinai, he did so early in the morning – "Kol Aliyotav Be'hashkama Hayu." Some explain this to mean that every spiritual "ascent" requires "Hashkama" – rising early. The path to spiritual greatness begins with waking up early in the morning. Abraham Abinu is likewise described on several occasions as rising early in the morning, because this is how he became great – by beginning his day early. Rav Eliyahu Lopian (1876-1970) was known for rising early every morning. When he was asked about this practice, he said that when he leaves this world, and will stand before the Heavenly Tribunal, he will be judged regarding his compliance with the Shulhan Aruch. He wanted to at least "pass" the first question – whether he complied with the Shulhan Aruch's very first ruling, that one should make an effort to get up early in the morning. If a businessman scheduled an early morning meeting with a prospective customer, and the potential deal was worth a million dollars, there is no question that he would be up at the crack of dawn and arrive early so he could be fully prepared with his sales pitch. The money at stake motivates the businessman to arise early. If we knew that the Misvot we perform each morning are worth many times more than any amount of money, bringing us eternal rewards, we would never think to sleep late. We would eagerly get out of bed and rush to perform the Misvot energetically and enthusiastically, as early as we could. People want to stay in bed and sleep late only if they don't have anything to wake up for. Once we acknowledge the inestimable value and worth of each and every Misva, we realize how much we have to do, and we then excitedly get out of bed early in the morning to get started. Rising early is also a crucial component of our ongoing struggle against the Yeser Ha'ra (evil inclination). The Sha'reh Tefila comments that just as when an army goes out to war, the first battle is the most important one because it sets the tempo and momentum for the rest of the war, our first battle with the Yeser Ha'ra each day similarly sets the tone for the rest of the daily "war" against it. The Yeser Ha'ra tries to convince us to remain in bed, and if we win this struggle and get up early, then we are in a better position to emerge victorious in our subsequent struggles with the Yeser Ha'ra throughout the day. Waking up early, then, helps us overcome all spiritual challenges that we encounter. The Hida (Rav Haim Yosef David Azulai, 1724-1806) cites his grandfather, the Hesed Le'Abraham (Rav Abraham Azulai, Hebron, d. 1643), as finding an allusion to this concept in the Gemara's famous teaching, "Ha'ba Le'horgecha, Hashkem Le'horgo" – "He who comes to kill you, arise to kill him." On the simple level, this means that one is allowed to kill a person who seeks to kill him. On a deeper level, however, "He who comes to kill you" refers to the Yeser Ha'ra, which seeks to spiritually kill us by leading us to sin. The Gemara teaches us, "Hashkem Le'horgo" – that we should arise early in the morning in order to defeat the Yeser Ha'ra. The way we eliminate our evil inclination is by waking early. This is alluded to also in G-d's pronouncement to the snake after it lured Adam and Hava to sin in Gan Eden: "Hu Yeshufcha Rosh, Ve'ata Teshufenu Akeb" (Bereshit 3:15). Literally, this means that human beings will kill the snake by stomping on its head, whereas the snake can strike the human being only by biting its foot. Additionally, however, "Hu Yeshufcha Rosh" means that the way we defeat the Yeser Ha'ra – which is symbolized by the snake – is through "Rosh," by waking up at the "head," or beginning, of the day. Conversely, the snake can defeat a person through "Akeb," the "heel," by convincing him to oversleep and get a late start to the day. The Torah says that when Abraham Abinu set out to fulfill the command of Akedat Yishak, he arose early in the morning and saddled his donkey ("Va'yashkem Abraham Ba'boker Va'yahavosh Et Hamoro" – Bereshit 22:3). The word "Hamor" ("donkey") is often interpreted as an allusion to "Homriyut," physicality, the animalistic tendencies within every person. Abraham succeeded in "saddling" and restraining his physical qualities by rising early in the morning. The Midrash comments that this donkey was the same donkey on which Moshe Rabbenu rode when he journeyed from Midyan to Egypt, and Mashiah will ride this same donkey when it arrives to redeem the Jewish People. The deeper meaning of the Midrash is that all great Sadikim – like Moshe Rabbenu and Mashiah – succeed in overcoming their physical tendencies by rising early in the morning, like Abraham Abinu did. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Vayishlah, writes that the first half of the night – from nightfall to midnight – is called "Layil," whereas the period from midnight until sunrise is called "Layla" – the word "Layil" with the letter Heh added. This letter Heh signifies a higher level, indicating that this is a time of great spiritual potential. Accordingly, the Ben Ish Hai writes, the great Sadikim would go to sleep right at nightfall and then rise at Hasot to learn Torah until the early morning. The Ben Ish Hai notes that the letters of the word "Layla" (Lamed, Yod, Lamed, Heh) are the first letters of the words "Ha'ba Le'horgecha Yashkim Le'horgo" – alluding to the aforementioned teaching that the way we defeat and eliminate the Yeser Ha'ra is by rising early, and being awake during the "Layla," the second part of the night. Although nowadays we are not able to keep to this schedule, nevertheless, this demonstrates for us the importance of rising early in the morning. The Sages teach, "Kol Hat'halot Kashot" – "All beginnings are difficult," which means simply that any new undertaking is difficult at the outset, when a person gets started. However, Rav Haim Palachi (Turkey, 1788-1868) explained that this refers to the morning, the beginning of the day. Getting out of bed in the morning is difficult, but this is a challenge we must all work to overcome. Another reason to start the day early is that whenever we begin something new, it is critically important to start strong, as this builds a sturdy foundation for the rest of the undertaking. If the foundation of a structure is done improperly, the rest of the building will not be safe. Likewise, the beginning of any new project must be strong and sturdy for it to succeed. The Jewish Nation has succeeded because we are built on the strong foundation of our Abot (patriarchs) and Imahot (matriarchs), righteous men and women who laid the spiritual groundwork for Am Yisrael. This is true also of a new day – the stronger we start our day, the more likely we are to have an accomplished and successful day. We find numerous examples of this concept in our sources. Elisha Ben Abuya was an outstanding scholar, a Tanna, and the mentor of the great Rabbi Meir, but he ultimately lost his way and became a heretic, committing grievous sins such as desecrating Shabbat and even Yom Kippur. Different stories are told to explain how and why Elisha Ben Abuya abandoned the path of Torah observance. One story, told in the Talmud Yerushalmi, is that when he was a young child, his father showed him the great Sages of Israel, how their Torah study brought the fire of the Shechina into the home, and he said, "If you learn Torah, you can do amazing things like these Rabbis!" Since as a youngster Elisha was taught the message that he should learn Torah for self-serving motives, and not out of a sincere desire to serve Hashem, his educational foundations were shaky, and this allowed him to be led astray as an adult. Likewise, the Midrash comments that Noah was sharply reprimanded for planting a vineyard right after exiting the ark following the flood. As he set out to rebuild the earth, he should have begun with something more significant and meaningful than producing wine. The process was started on the wrong foot, as it were, on faulty foundations, and so Noah was criticized. This idea has also been developed in the context of the Hanukah story. As we know, the Gemara tells that the Hashmonaim, after driving the Greeks from Jerusalem, found only a small jug of pure oil with which to kindle the Menorah in the Bet Ha'mikdash, and this small quantity of oil miraculously sufficed for eight nights. The Peneh Yehoshua (Rav Yaakob Yehoshua Falk, Germany, 1680-1756) raises the question of why the Hashmonaim did not rely on the Halacha which permits performing the service in the Mikdash in a state of impurity if the entire nation is in such a state ("Tum'a Hutra Be'sibur"). After the Greeks had defiled the Bet Ha'mikdash, this leniency was certainly relevant and applicable, seemingly obviating the need to use specifically pure oil. The Peneh Yehoshua answered that the Hashmonaim did not wish to rely on Halachic leniencies as they inaugurated the Bet Ha'mikdash anew. They were now beginning a new chapter, restoring the service in the Bet Ha'mikdash after many years during which it could not be performed, and so they found it necessary to perform the service at the very highest standards, in order to set the tone for the years to come. They therefore refused to rely on the leniency of kindling the Menorah with impure oil. King Shlomo teaches in Kohelet (2:14), "He'hacham Enav Be'rosho" – "The wise man, his eyes are upon his head." The plain meaning of this verse is that a wise person looks at the potential outcome of his actions, and assesses potential risks before acting. Additionally, however, this verse has been understood to mean that a wise person focuses on the "head," on the beginning of his day, to ensure to start the day the right way, as this impacts the rest of the day. It is told that when Rav Shmuel Salant (1816-1909), the renowned Rabbi of Jerusalem, grew old, he decided to bring a Rabbi from Europe to assume his position, and the Rabbi chosen was the Aderet (Rav Eliyahu David Rabinowitz-Teomim, 1843-1905). Immediately upon the Aderet's arrival, Rav Salant brought him to officiate at a wedding to show the community their new leader. The Aderet was weary from the long, grueling trip, and so when the time came to recite the Beracha over the wine under the Huppa, he mistakenly recited "She'ha'kol" instead of "Ha'gefen." He immediately corrected himself, and recited "Ha'gefen." Afterward, people spoke about the Aderet with disdain, charging that he was ignorant of Halacha. It is well-known that although the proper blessing over wine is, of course, "Ha'gefen," one who mistakenly recited "She'ha'kol" over wine has fulfilled his obligation and does not then recite "Ha'gefen." There were those who claimed that the Aderet was unfit to serve as a Rabbinic leader, as he was unfamiliar with this simple Halacha. The Aderet explained that he certainly knew this Halacha, but he nevertheless recited "Ha'gefen" because he was reciting the blessing over the wine not only for himself, but also on behalf of the Hatan (groom), who was standing under the Huppa with his bride, prepared to begin their new life together. This new beginning, the Aderet explained, could not be built on a shaky foundation, using Halachic leniencies. It was important for the proper Beracha to be recited, even if the wrong Beracha would normally suffice after the fact, so that the marriage would begin on a strong foundation. While as a practical matter, one could question this line of reasoning, the basic concept is an important one – whenever we start something new, we must strive to begin as strongly as possible. We must therefore try hard to begin each day the right way, by waking early in the morning with energy and enthusiasm, ready to serve our Creator.

The word "Yahrtzeit" comes from the Yiddish word "Yahr," which means "year," and it is of course used in reference to the date on which a loved one had passed away. It is customary for a person who observes a Yahrtzeit for a parent to recite Kaddish from the Shabbat preceding the Yahrtzeit. Thus, for example, if the Yahrtzeit falls on Tuesday, then the individual begins reciting Kaddish from the Kaddish Al Yisrael following "Bameh Madlikin" on Friday night, and he continues through Minha on Tuesday afternoon. It is customary for the person to also receive an Aliya on the Shabbat preceding the Yahrtzeit, and the Hashkaba prayer is recited at that time. Preferably, he should receive the Aliya of Maftir, which brings the greatest benefit to the parent's soul. Importantly, though, one must not fight to receive the Aliya of Maftir – or any Aliya – as the merit of foregoing for the sake of peace far exceeds the merit of any Aliya. Different customs exist regarding the case of a Yahrtzeit that falls on Shabbat. Some recite Kaddish from the preceding Shabbat and throughout the week, whereas others recite Kaddish only on the Shabbat of the Yahrtzeit. One should consult with his Rabbi for practical guidance in such a situation. Some have the custom to fast on a parent's Yahrtzeit. This is due to the tradition that a deceased soul is judged each year on his Yahrtzeit. Although a person obviously can no longer perform Misvot after he leaves this world, he is judged on the basis of his offspring's conduct. Therefore, by fasting, learning Torah, praying and giving Sedaka on the Yahrtzeit, one benefits the departed parent's soul by helping to ensure a favorable judgment. A Yahrtzeit is to be observed even many years – and even many decades – after a parent's passing. The Sages teach that the righteous "have no rest, neither in this world nor in the next world," as here in our world, they constantly work and strive for greater spiritual heights, and in the next world, they are constantly being elevated through the good deeds of their progeny. Therefore, a child should continue observing the parent's Yahrtzeit throughout his life. If, for whatever reason, a person did not recite Kaddish on a parent's Yahrtzeit, he can make it up the next day, or on whichever day he remembers. This is the ruling of Hacham Ovadia Yosef.

When one concludes the twelve-month mourning period following a parent's passing, an event called an "Arayat" is customarily held. The word "Arayat" means "reading," and the event is so named because portions of Tehillim and of certain Kabbalistic works are read. Food is normally served as the event. Hacham Ovadia Yosef ruled that if a person wishes to continue reciting Kaddish even after the twelve-month mourning period, he may do so, and this will bring benefit to the deceased's soul. Although the standard punishment in Gehinam lasts for only twelve months, Rav Haim Vital (1543-1620) writes that some wicked people are not even ready to be brought to Gehinam immediately after their death, and thus their period of suffering in Gehinam – which could last up to twelve months – might begin only some time after death. Therefore, there is benefit to the Kaddish recitation even beyond the twelve-month mourning period. In fact, the Hesed La'alafim (Rav Eliezer Papo, 1785-1828) instructed his sone to recite Kaddish after his passing at least once a day for the rest of their lives. Nevertheless, this is not the commonly accepted practice. Generally speaking, people recite Kaddish for their parents after the first twelve months only following a Torah class or Tehillim reading, but not during the prayer service. Sometimes, a Rabbi might advise a congregant to continue reciting Kaddish after the first year of mourning in order to encourage the congregant to continue attending the prayers. Summary: Although there is benefit to reciting Kaddish for a deceased parent even after the twelve-month mourning period, it is customary not to, except after a Torah class or Tehillim reading.

After the passing of a parent, Heaven forbid, the child observes a twelve-month period of mourning, and thus, fundamentally, Kaddish should be recited for that entire period. However, the Rama (Rav Moshe Isserles, Poland, 1530-1572) brings (Y.D. 376) Poskim who ruled that the mourner should stop reciting Kaddish after eleven months. This is due to the Mishna's teaching in Masechet Eduyot (2:10) that the wicked are punished in Gehinam for twelve months. If a mourner recites Kaddish for a parent for twelve months, this might give the impression that he considers his parent a wicked person, Heaven forbid, such that the parent requires twelve months of Kaddish to be spared the punishments of Gehinam. Therefore, some Poskim rule that the child should recite Kaddish for only eleven months. A second custom is mentioned by the Kenesset Ha'gedola (Rav Haim Benvenisti, Turkey, 1603-1673), who writes that he instructed people to stop reciting Kaddish one week before the culmination of the twelve-month mourning period. By contrast, the Sha'ar Ha'kavanot (Rav Haim Vital, 1542-1620) cites the Arizal's teaching that a mourner should recite Kaddish for a parent throughout the year of mourning. The Arizal emphasized that Kaddish is recited even on Shabbat and Yom Tob, when the wicked receive a respite from the punishments of Gehinam. This demonstrates, the Arizal explained, that reciting Kaddish does more for the deceased parent than simple extricate the soul from Gehinam; it also elevates the soul to higher levels in Gan Eden. Publicly declaring G-d's greatness fulfills the Misva of Kiddush Hashem – glorifying the Name of G-d, which is the greatest Misva a person can perform. In fact, some Kabbalists teach that the Misva of Kiddush Hashem can rectify even the most grievous sins. The merit of the Kaddish recitation, then, brings immense benefits to the deceased parent's soul, beyond protecting the soul from the punishments of Gehinam. Therefore, the Arizal maintained that reciting Kaddish for the entire year of mourning does not necessarily give the indication that one considers his parent a wicked person. Accordingly, the Hida (Rav Haim Yosef David Azulai, 1724-1806) writes that the custom in Italy, Egypt and Jerusalem was to recite Kaddish for twelve full months. Nevertheless, the Hida recommended refraining from reciting Kaddish for one week. Similarly, the Ben Ish Hai (Rav Yosef Haim Baghdad, 1833-1909), in his Rav Pe'alim, writes that the custom in Baghdad was to conduct a memorial service (Arayat) after eleven months to signify that the deceased is not considered a sinner, after which the mourners would refrain from reciting Kaddish for one week, and then resume reciting Kaddish until the end of the twelfth month. This is, indeed, the common practice in our community – to refrain from Kaddish for one week at the beginning of the twelfth month, and to then resume the Kaddish recitation until the end of the month. It should be noted that this entire discussion applies only to the Kaddish recitations in the prayer service. The Kaddish recited after Torah learning or after the reading of Tehillim is recited by a mourner throughout the twelve months, even during the week when he abstains from Kaddish during the prayer service. Additionally, Hacham David Yosef, in Halacha Berura, cites his father, Hacham Ovadia, as ruling that if a mourner serves as Hazzan, then he recites all the Kaddishim included in the prayer service, even during the first week of the twelfth month. Summary: Different customs exist as to when a mourner stops reciting Kaddish for a deceased parent. The generally accepted custom in our community is to stop reciting Kaddish during the first week of the twelfth month, and to then resume reciting Kaddish until the end of the month. Even during that week, the mourner recites Kaddish after Torah learning and Tehillim reading, and if he serves as Hazzan, then he recites all the Kaddishim that are part of the prayer service.

If a mourner is reciting Pesukeh De'zimra when the congregation reaches the point where the mourners recite Kaddish – just before Alenu, at the end of the service – is the mourner allowed to interrupt his Pesukeh De'zimra recitation to say Kaddish? As a rule, it is forbidden to interrupt Pesukeh De'zimra, and the question thus arises whether reciting Kaddish for a parent qualifies as an exception where interrupting Pesukeh De'zimra is justified. The Mishna and Gemara in Masechet Berachot address the situation where a person is reciting Shema, or the blessings before or after Shema, when his father passes by. Strictly speaking, Halacha permits the person to interrupt his recitation for the sake of extending a greeting his father. As a practical matter, this Halacha does not apply nowadays, because protocols for greeting parents are not as formal as they were in the past, and thus it is not necessary to interrupt one's prayer in order to extend a greeting to a parent. However, the concept underlying this Halacha is relevant with regard to the Kaddish recitation. Reciting Kaddish for a parent fulfills the Misva of Kibbud Ab Va'em (honoring parents), and we therefore apply the rule that was observed in the past regarding respectful greetings to one's parent during the prayer service. The benefit brought to the deceased parent's soul through the recitation of Kaddish indeed justifies interrupting Pesukeh De'zimra, and thus the person in this case should recite the mourners' Kaddish together with the congregation. If the person sees that the congregation will soon arrive at the point of the mourners' Kaddish, he should, if possible, complete the Mizmor (chapter) that he is currently reciting, as it is preferable to make an interruption in between two Mizmorim instead of interrupting a Mizmor. Summary: If a mourner is reciting Pesukeh De'zimra when the congregation reaches the point of the mourners' Kaddish, he should interrupt Pesukeh De'zimra to recite Kaddish. Preferably, he should try to complete the Mizmor (chapter) that he currently recites before Kaddish need to be recited, so he does not interrupt a Mizmor.

When a non-Jew undergoes conversion and becomes a Jew, he is, halachically speaking, no longer related to his biological parents. Nevertheless, if a convert's parent passes away, it is appropriate for him to recite Kaddish to benefit the parent's soul. He of course owes his parents a debt of gratitude for bringing him into the world and caring for him, and so it is proper recite Kaddish to benefit their soul. Although the parents are not Jewish, nevertheless, the Kaddish recitation enables their souls to rest peacefully in the afterlife, and it spares them from punishment. This is the ruling of Hacham Ovadia Yosef, who noted the discussion of Tosafot (Sota 10b) regarding King David's prayers for the soul of his son, Abshalom. Tosafot establish that although a person's Misvot cannot benefit the soul of his deceased child (the way a person's Misvot benefit the soul of a deceased parent), a person's prayers can benefit his deceased child's soul. And thus King David's prayers to elevate his son's soul from Gehinam were effective. Hacham Ovadia applied this principle to the case of a convert. Since Halacha does not regard the convert as the biological parent's child, his Misvot cannot benefit the parent's soul, but his prayers can benefit the parent's soul. Therefore, it would be appropriate for the convert to recite Kaddish for the deceased parent. An adopted child should recite Kaddish for the parents who adopted him and raised him. He of course owes them an enormous debt of gratitude for all they did for him, raising him, caring for him, and assuming responsibility for him, and so he should recite Kaddish after their passing to benefit their souls. Summary: It is appropriate for a convert to recite Kaddish for his deceased parent. Likewise, a person who was adopted should recite Kaddish for the parents who adopted him and cared for him.

The Gemara in Masechet Yebamot (62b) teaches that grandchildren are considered like children. One application of this principle is the ruling of the Rama (Rav Moshe Isserles, Poland, 1530-1572) that the obligation of Kibbud Ab Ve'aem (honoring parents) includes a requirement to give honor to one's grandparents. Accordingly, Hacham Ovadia Yosef ruled that there is a Misva to recite Kaddish for a deceased grandparent, as this benefits the grandparent's soul and thus fulfills the Misva of Kibbud Ab Va'em. Indeed, the Kensset Ha'gedola (Rav Haim Benvenisti, Turkey, 1603-1673) writes that he instructed his sons to recite Kaddish for their grandmother. However, if one's parent is still alive, he should first request the parent's permission, as some people do not feel comfortable with their children reciting Kaddish. Although it is a Misva to recite Kaddish for a grandparent, this is not commonly done, unless there is nobody else to recite Kaddish for the grandparent. Hacham Ovadia cites Rav Menahem Azarya Mi'Fano (Italy, 1548-1620) as stating that there is no obligation to recite Kaddish for one's deceased wife. Nevertheless, it is customary to do so, and a husband's recitation of Kaddish for his wife brings greater benefit to her soul than Kaddish recited by somebody who is not related to her. Summary: It is a Misva to recite Kaddish for a deceased grandparent, provided that one's living parents allow him to do so, though this is not customarily done unless there is nobody else to recite Kaddish for the grandparent. It is customary to recite Kaddish for one's deceased wife, even though this is not strictly required.

If a person who had a daughter but no sons passed away, may the daughter recite Kaddish for her deceased parent? The Shebut Yaakob (Rav Yaakob Reischer, 1661-1733) ruled that a daughter may recite Kaddish for a parent if ten men assembled in her home, but not in the synagogue. Likewise, the Teshuba Me'ahaba (Rav Elazar Fleckeles, 1754-1826) writes that this was done in Amsterdam, with the approval of the local Rabbis. He adds that it was customary in Prague for elderly men and women to sit in the Ezrat Nashim (women's section) of the synagogue and recite Tehillim all morning, and if there was a girl whose parent had passed away without sons, the daughter would recite Kaddish after the Tehillim reading. This was done in the Ezrat Nashim, but not in the main section of the synagogue. The Teshuba Me'ahaba explained that women are no less obligated in the Misva of honoring parents than men, and so they should have the opportunity to benefit the soul of their departed parent through the recitation of Kaddish. Although this should not be done in the public setting of the synagogue, it is permissible if a private Minyan is formed. Hacham Ovadia Yosef concurred with this ruling. A solution in such a case is for the family to appoint a man to recite Kaddish for the deceased. Rav Yosef Kolon (France, 15 th century) ruled that one may recite Kaddish for somebody who was not a relative. He adds, based on an earlier source, that one may recite Kaddish for the souls of several different people, and so even if somebody is already reciting Kaddish for a parent, he may be asked to recite Kaddish also for a person who left the world without sons. Similarly, the Elya Rabba (Rav Eliyahu Spira, Prague, 1660-1712) writes that if somebody needs to travel during the year of mourning, and will be unable to recite Kaddish for a period of time, he should hire somebody to recite Kaddish on his behalf during that period. It should be noted that there was a custom that the Rabbi would recite the final Kaddish – the Kaddish before Alenu – for the benefit of all those who had passed away without sons. Although this is not our custom, it demonstrates that when there are no men to recite Kaddish, this can be assigned to somebody else, even a person who is not related to the deceased. Summary: If a person passed away without sons, and the daughter wishes to recite Kaddish for the parent, she may if a private Minyan is assembled in her home. The preferred solution, however, is for the family to appoint somebody – even someone who is not related to the deceased – to recite Kaddish for the deceased. This may be done even by someone who is already reciting Kaddish for his own parent.

Rav Shmuel Vital (1598-1677) writes that the custom in his time was to permit even young children to recite Kaddish for a deceased parent, Heaven forbid. Others, however, opposed this practice. Some Poskim permitted a child to recite Kaddish only if he is at least six years old and understands the concept of praying to Hashem. There were also Poskim who forbade any child under the age of Bar-Misva from reciting Kaddish for the congregation. Hacham Ovadia Yosef ruled that strictly speaking, if a child is at least six years old and understands the general concept of prayer, he may recite Kaddish for the congregation for a deceased parent, Heaven forbid. Preferably, however, an adult should recite the Kaddish with the child. Hacham Ovadia made an exception in the case of the Kaddish recitation following the reading of Tehillim, which to begin with is not obligatory. Since this Kaddish recitation is not an outright requirement, it may be recited by a child even if no adult recites it with him. Hacham Bension Abba Shaul (Jerusalem, 1924-1998) ruled more leniently, allowing a youngster age six and above to recite Kaddish alone even during the prayer service. He noted the Halacha permitting a child at this age to receive an Aliya, which includes leading the recitation of Barechu. By the same token, then, a child may recite Kaddish. Summary: A child age six or above, who understands the concept of prayer, may recite Kaddish for a deceased parent, Heaven forbid, though according to some opinions, there should preferably be an adult reciting Kaddish with him. When it comes to the Kaddish recited after the reading of Tehillim, according to all opinions a child age six or above may recite this Kaddish alone.

Following the Torah reading on Monday and Thursday, it is customary for the Kaddish to be recited by somebody who is observing the year of mourning for a parent. There is considerable controversy surrounding the question of asking the cantor to recite the Hashkaba prayer for a deceased parent beyond the year of mourning. Rav Yaakob Molcho (Jerusalem, 17 th century) is cited as asserting that it is improper to make a Hashkaba except during the year of mourning and during the week of the Yahrtzeit. He explained that when the Hashkaba is made, the deceased's soul descends from the heavens, and it cannot return unless a charitable donation is made in the deceased's merit. It is therefore not to the deceased's benefit to recite the Hashkaba prayer outside the usual times. However, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in his Rav Pe'alim, disagreed. He writes that there is no source in the Kabbalistic works for such a notion, that the departed soul descends from the heaven as a result of the Hashkaba and then requires charity to return, and so there is no reason for concern. In fact, the Ben Ish Hai brings a passage from the writings of the Arizal that appears to contradict the theory advanced by Rav Yaakob Molcho. Hacham Ovadia Yosef, his Hazon Ovadia – Abelut, accepts the Ben Ish Hai's position, and writes that it is proper to occasionally have the Hashkaba prayer recited in memory of a deceased parent, even after the first year, and not only on the Yahrtzeit. By contrast, Hacham Baruch Ben-Haim discouraged this practice. One should consult with his Rabbi for practical guidance. Summary: Different opinions exist as to whether the Hashkaba prayer should be recited only during the first year after a parent's passing, and during the week of the Yahrtzeit, or if it is commendable to recite the Hashkaba occasionally even beyond the first year, and even when it is not the Yahrtzeit. One should consult with his Rabbi for guidance on this matter.

After a family member's passing, one has the status of "Onen" until the burial. During this period, he is exempt from Misvot, and thus he does not recite Kaddish. If, however, a family member is not tending to the funeral preparations, then he may recite Kaddish for the parent. Thus, for example, if a loved one passed away on Friday night, or during the night of Yom Tob, one may recite Kaddish, since he is unable to tend to funeral preparations on Shabbat or Yom Tob. Even on a weekday, a person may recite Kaddish for a loved one once the Hebra Kaddisha has assumed responsibility for the burial. This is the ruling of Hacham Ovadia Yosef, based on a responsum of the Noda Bi'yehuda (Rav Yechezkel Landau, Prague, 1713-1793). Similarly, it is customary for the mourners to recite Kaddish at the funeral after the eulogies, just before the body is taken for burial. Although the family members still have the status of "Onen" at that point – as the deceased has not yet been buried – they are nevertheless allowed to recite Kaddish, and, as mentioned, this is the accepted practice.

The Poskim addressed the situation of a man who, after his wife's passing, asks his son not to recite Kaddish for her. He might feel uneasy about his son saying Kaddish because people who see this might mistakenly think that he, the father, had passed away, or might just ask questions which would make the father uncomfortable. Should the son obey his father's wishes, or should he recite Kaddish in defiance of his father to honor his mother's memory? The preferred solution in this case is for the son to ask a Rabbi or someone else whom the father respects to speak to the father and try to change his mind. The anxiety that some people feel when it comes to Kaddish, while understandable, is unnecessary. There is no risk whatsoever to a person if his child recites Kaddish, and there is no reason for concern. However, if the father's mind cannot be changed, and he insists that his son not recite Kaddish for his mother, then the son should obey his father's wishes and ask somebody else to recite Kaddish for his mother.

In a previous installment, we discussed the great value of the Kaddish recitation for a deceased parent, and how it benefits the parent's soul. The Hida (Rav Haim Yosef David Azulai, 1724-1806) emphasizes in particular the value of the Kaddish recited following the reading of Tehillim. He writes that this Kaddish recitation has the ability to protect a parent's soul from harmful forces in the afterlife. However, notwithstanding the great importance and value of Kaddish, one must realize that other Misvot, too, bring great benefit to a parent's soul. The Gemara (Sanhedrin 104) teaches, "Bera Mezakeh Abba" – a son brings merit to his father through the observance of Misvot. Elsewhere (Erubin 70), the Gemara states that a son is "Kareh De'abu'ah" – his father's "leg." After one leaves this world, he is no longer capable of performing Misvot, and so he is unable to rise to greater heights in the afterlife – if not for his children, whose Misva observance brings him merit. In this sense, a child is the parent's "leg," enabling the parent to move forward despite being unable to continue fulfilling Misvot. In particular, besides Kaddish, learning Torah and giving charity in a parent's memory bring immense benefit to the soul. Additionally, a son benefits his parent's soul by reading the Haftara for the congregation. Many people assume that the Aliya of "Mashlim" is the preferred Aliya to receive in the synagogue, because it comes with the recitation of Kaddish. However, Hacham Ovadia Yosef maintained that Maftir is even greater, because of the special benefits granted to a parent's soul through the reading of the Haftara. Therefore, if a person has the choice between these two Aliyot, then – assuming he is capable of reading the Haftara properly – he should choose the Aliya of Maftir. The practice in some Ashkenazic communities is that only one person recites Kaddish. There as entire literature in Ashkenazic halachic sources determining the order of precedence when several people wish to recite Kaddish for a departed loved one. Unfortunately, this practice often led to a great deal of strife, as people vied and competed with one another for the privilege of reciting Kaddish, prompting a number of leading Ashkenazic Poskim to adopt the Sephardic model, whereby all who need to recite Kaddish do so together in unison. The Hatam Sofer (Rav Moshe Sofer, Pressburg, 1762-1839) changed the practice in his yeshiva to follow the Sephardic custom in order to avoid strife. And Rav Yaakob Emden (Germany, 1697-1776), in his commentary to the Siddur, writes that he decided to omit the discussion of precedence with regard to Kaddish, because the Sephardic custom, that the people recite Kaddish together, is preferable, as it avoids strife and conflict. The work Yesh Nohalim emphasizes that a person's performance of Misvot is far more beneficial to his parent's soul than his recitation of Kaddish, and his "hair would rise" when he saw conflicts arise among mourners in the synagogue over the Kaddish recitation. Such conflicts occasionally take place even in Sephardic congregations when two mourners or people observing Yahrtzeit vie for the privilege of leading the service, or for the Aliya of Mashlim. I remember that our great Rabbi, Hacham Baruch Ben-Haim, observed Yahrtzeit on the same day as one of the congregants in his synagogue, Shaare Zion, and each year, he deferred to that congregant. When asked about this practice, he explained that avoiding strife and conflict brings far more benefit to a deceased's soul than leading any part of the service. There is nothing more precious that a person can do to benefit the soul of a parent than to increase peaceful relations among Jews. People must realize that if leading the service requires anger and instigating strife, then the merits accrued are more than offset by the sins that have been committed. The Arizal taught that anger contaminates the soul, and one must immerse in a Mikveh to cleanse it afterward. Without question, there is no sense whatsoever in becoming angry and initiating a fight out of a desire to bring merit to a parent's soul. When several people recite Kaddish together, they must ensure to recite it aloud in unison, so as not to confuse the congregation.

The Or Zarua (Rav Yishak of Vienna, 13 th century) brings a Midrash that tells a remarkable story about Rabbi Akiba, who once saw a man running frantically while carrying a large stack of twigs. The man was unclothed, and his body was black like charcoal. Rabbi Akiba asked the man to stop, and offered to help. He assumed that this man was a slave working for a ruthless master, and he wanted to release him from his state of servitude so he would not have to continue suffering. The man explained to Rabbi Akiba that he actually was not from the world of the living. When he was alive, he worked as a tax collector, and he would heartlessly tax the needy into poverty while currying favor with the rich, among other grave misdeeds. His punishment was that he needed to collect firewood every day, to be then burned in the fire. The only chance to end this suffering, the man told Rabbi Akiba, was for his son to recite Kaddish or lead the recitation of Barechu in the synagogue. He had died when his wife was pregnant with their only child. Rabbi Akiba asked the man about his wife's name and place of residence, and he went to find this man's child. When he asked the townspeople about the widow and her child, they angrily cursed the deceased man who was so cruel and heartless, driving many people to destitution. Rabbi Akiba learned that the man had a son, but he was not even circumcised, and certainly never learned Torah such that he would be in a position to recite Kaddish. After finding the young man, Rabbi Akiba convinced him to have a berit mila . He tried teaching him Torah, but the young man had extreme difficulty learning. Rabbi Akiba fasted for forty days, beseeching G-d to help the boy learn. He was then able to teach him. Eventually, when the young man was ready, Rabbi Akiba brought him to the synagogue, and he recited Kaddish and Barechu. Rabbi Akiba continued teaching this young man Torah, until he emerged as a great scholar, known as Rabbi Nahum Ha'pakoli. The name "Ha'pakoli" alludes to the verse in the Book of Yeshayahu (28:7), "Paku Peliliya" – "He who extracts the guilty," which is precisely what Rabbi Nahum did, rescuing his sinful father from eternal suffering. The father appeared Rabbi Akiba in a dream and wished him that he be granted a distinguished place in Gan Eden. He explained that after his son recited Kaddish and Barechu, he was relieved of the suffering that had been decreed. When the son began learning Torah regularly, he was no longer subject to any punishment. And when the son was ordained as a Rabbi, he was brought to Gan Eden to join the Sadikim. This is an early source of the time-honored custom to recite Kaddish on behalf of one's deceased parent, which has the effect of sparing the parent from punishments in the afterlife. Another source is a passage in Tanna De'beh Eliyahu, brought by Rabbi Eliezer of Worms (Germany, d. 1238), which states that even a small child can save his father from the punishments of Gehinam through the recitation of Kaddish. Moreover, the Yad Eliyahu writes that by reciting Kaddish for a deceased parent, one fulfills the Misva of Kibbud Ab Va'em – honoring one's parent. In fact, the Yad Eliyahu adds, one has more of an opportunity to fulfill the Misva of Kibbud Ab Va'em after a parent's passing, since during the parent's lifetime, the parent can decline the child's offers to give honor. After the parent's passing, however, the parent cannot refuse the recitation of Kaddish – and even if the parent never requested that Kaddish be recited after his or her death, the child must assume that this was the parent's wish. As Kibbud Ab Va'em constitutes a Torah obligation, we follow the rule that one must act stringently in situations of uncertainty ("Safek De'Orayta Le'humra"), and thus a child must, under all circumstances, recite Kaddish for a deceased parent. Similarly, Rav Yosef Engel (1858-1919) writes that reciting Kaddish is the highest form of Kibbud Ab Va'em, as there is nothing greater that one can do for a parent than bring the parent to Gan Eden, which is what a child achieves by reciting Kaddish. Our community can be proud that this practice is meticulously observed, virtually without exception. Even when people travel, if they are in the first year after a parent's passing, Heaven forbid, they ensure to have a Minyan available so as not to miss even a single recitation of Kaddish. This is a testament to our community's awareness of the great importance of this cherished custom, and of our community's strong dedication to the precious Misva of Kibbud Ab Va'em. Importantly, however, Hacham Ovadia cites the Yosef Ometz as noting that the Kaddish recitation was instituted for those who are unable to benefit their parents' souls through the study of Torah. The benefit brought through Torah study is many times greater than the recitation of Kaddish, and if one arrives at a Hiddush (a novel Torah insight) while learning in his parent's memory, he brings immeasurable honor to the parent's soul in the afterlife. Therefore, as important as it of course is to recite Kaddish for a deceased parent, it is even more important to devote time to learn Torah in the parent's memory, as this is the greatest thing one can do for a deceased parent's soul. Many parents, understandably, are troubled by the exorbitant cost of Torah education. However, while the problem is real, and should be addressed, at the same time, we must maintain a proper perspective and realize that no matter how much money parents pay for their children to receive a Torah education, the dividends are infinitely greater. There is no price tag that one can place on eternal life in Gan Eden, and being spared the punishments of Gehinam. By providing their children with a proper religious education, parents ensure that their children will recite Kaddish and learn Torah in their memory, thereby guaranteeing their place in Gan Eden for all eternity – and we can all agree that there is no price too high for that.

The Kaddish text (specifically, "Kaddish Titkabal" and "Kaddish Yeheh Shelama") concludes with the famous prayer for peace: "Oseh Shalom Bi'mromav Hu Ya'aseh Shalom Alenu Ve'al Kol Yisrael, Ve'imru Amen" – "He who makes peace in His high places shall bestow peace upon us and upon all Israel, and say: Amen." This prayer, as we know, also concludes the silent Amida and Birkat Ha'mazon, and for good reason – because the most important thing we can pray for is peace. The previous line in Kaddish also prays for peace ("Yeheh Shelama Rabba" – "May there be an abundance of peace…"), but the prayer of "Oseh Shalom Bi'mromav" adds a particular element of our wishes for peace. We speak of Hashem bringing peace in the upper worlds ("Oseh Shalom Bi'mromav"), a reference to the peace and harmony that exists among the angels in heavens. These include an angel of water and angel of fire, which should, at first glance, be archrivals, and should be in a constant state of competition and tension. In truth, however, Hashem maintains the peace in the heavens – even among diametrically opposite forces. We thus pray that here on earth, too, we should have peace among different people, and among those with different opinions. Hashem specifically created the world such that no two people are the same. No two people think exactly alike, view things exactly alike, or have the exact same preferences, likes and dislikes. In the prayer of "Oseh Shalom," we ask Hashem to maintain the peace among people despite their differences, to help all of us live harmoniously with those who are unlike us. The Torah allows room – within certain limits, of course – for a wide range of different opinions and ideas, and we are encouraged to form opinions, but to show respect toward those who think differently than we do. It is no coincidence that just before we leave the synagogue, at the end of the final Kaddish, we recite the prayer of "Oseh Shalom," as we beseech G-d to help us as we go out and interact with many different kinds of people, to ensure that we can engage them peacefully and respectfully. It is customary during the Aseret Yemeh Teshuba (the ten-day period from Rosh Hashanah through Yom Kippur) to slightly emend the text at the end of "Kaddish Titkabal," by reciting "Oseh Ha'shalom" instead of "Oseh Shalom." Hacham Ovadia Yosef ruled that this change is made only in "Kaddish Titkabal" recited by the Hazzan after repeating the Amida – meaning, at Shaharit, Musaf and Minha, but not at Arbit. The reason for this change is that the Gematria of the word "Ha'shalom" is 381, and thus alludes to the angel "Safri-el" whose name equals this same number, and who is assigned the task of counting our merits during the High Holidays so we receive a favorable judgment. The Hazzan should try to have this in mind when reciting "Oseh Ha'shalom" at the end of Kaddish. However, although this is a proper practice, the Hazzan does not need to repeat this line if he mistakenly recited the usual text. (In fact, the word "Oseh" also equals 381, so this allusion is made even if the Hazzan forgets to recite "Ha'shalom.") Before reciting "Oseh Shalom," one should take three steps back, by first moving the left foot back such that the toes are aligned with the heel of the right foot, then moving the right foot such that the toes are aligned with the heel of the left foot, and finally moving the left back next to the right foot. One should then bow to the left and recite "Oseh Shalom Bi'mromav," bow to the right and recite "Hu Ya'aseh Shalom Alenu," and then bow to the center and recite "Ve'al Kol Yisrael." He should then rise and say, "Ve'imru Amen." Rav Haim Palachi (Turkey, 1788-1868) asserted that the correct way to divide this sentence is to pause after the word "Shalom," and then recite "Alenu Ve'al Kol Yisrael." This is in contrast to the common practice to recite "Hu Ya'aseh Shalom Alenu," and then "Ve'al Kol Yisrael." And the way we bow – bowing to the right for "Hu Ya'aseh Shalom Alenu," and then bowing to the center for "Ve'al Kol Yisrael," as explained – seems more consistent with the conventional practice of pausing between "Alenu" and "Ve'al Kol." It seems that according to Rav Haim Palachi, when bowing to the center, one must pause after the word "Shalom," before saying "Alenu." Summary: Before reciting "Oseh Shalom," one should take three steps back, bow to the left and recite "Oseh Shalom Bi'mromav," bow to the right and recite "Hu Ya'aseh Shalom Alenu," and then bow to the center and recite "Ve'al Kol Yisrael." He should then rise and say, "Ve'imru Amen." During the period from Rosh Hashanah through Yom Kippur, the word "Shalom" in "Oseh Shalom Bi'mromav" at the end of Kaddish is changed to "Ha'shalom." This change is made only by the Hazzan when he recites "Kaddish Titkabal" at Shaharit, Musaf and Minha.

In the "Kaddish Yeheh Shelama," which is recited by mourners at the end of the prayer service, we make twelve requests, asking for: "Shelama Rabba" (an abundance of peace), "Haim" (life), "Saba" (satiation), "Yeshua" (salvation), "Nehama" (consolation), "Shezaba" (protection), "Refua" (health), "Ge'ula" (redemption), "Seliha" (forgiveness), "Kapara" (atonement), "Revah" ("relief"), and "Hasala" (deliverance). These twelve requests correspond to the twelve tribes of Israel – which were founded by the twelve righteous sons of Yaakob Abinu – and we pray to Hashem to grant us these wishes in their merit. The word "Revah" (translated above as "relief") could also refer to material prosperity. The Arizal taught that the Name of G-d associated with Parnasa (livelihood) is Het-Tav-Chaf. This Name is alluded to in the verse "Pote'ah Et Yadecha U'masbia Le'chol Hai Rason" ("You open Your hand and wilfully satiate every living creature" – Tehillim 145:16), as the final letters of the words "Pote'ah et Yadecha" are Het, Tav and Chaf. These letters in Gematria equal 428 (8+400+20), which is twice the Gematria of the word "Revah" (200+6+8=214). In "Kaddish Yeheh Shelama," we say "Ve'revah" – with the letter Vav appearing before the word "Revah." Now Rashi (Bereshit 27:28) comments that the word "Ve'yiten" ("And He shall give") means that G-d should give and then give again ("Yiten Ve'yahazor Ve'yiten"). The word "Ve'revah," then, might also refer to a double blessing of "Revah" – or twice 214, for a total of 428. The word "Ve'revah," then, perhaps alludes to the special Name of Parnasa – Het-Tav-Chaf. This might be the reason why many have the custom to loudly exclaim "Ve'revah" during Kaddish – emphasizing the desire to access this special Name and thereby earn a comfortable livelihood.

In the "Kaddish De'Rabbanan" – known as "Kaddish Al Yisrael" – a special prayer is offered on behalf of the Torah scholars and their students. We pray for the wellbeing of the Rabbis, and for "Talmidihon Ve'al Talmideh Talmidehon" – "their students, and their students' students" – that is, for three generations of scholars. This parallels the verse in the Book of Yeshayahu (59:21) in which Hashem promises that the words of the Torah will not depart "from your mouth, from the mouth of your offspring, or from the mouth of your offspring's offspring." The Gemara derives from this verse that if three generations in a family study Torah, then Torah is guaranteed to remain in that family for all generations in the future. Correspondingly, we pray for the scholars, their students, and their students' students. We speak in this prayer of scholars "De'askin Be'Orayta Kadishta" – "who engage in the sacred Torah." Since the word "Orayta" (Torah) is a feminine noun, the adjective must likewise be in the feminine form – "Kadishta" – and not in the masculine form – "Kadisha." One must therefore ensure to recite "Kadishta," with the letter Tav. We emphasize that we pray for these blessings on behalf of scholars in this land and "Be'chol Atar Ve'atar" – in any place, no matter where they are. Some communities have the custom of reciting this phrase as "De'yatbin Ve'askin Be'Orayta Kadishta" – adding the word "De'yatbin" ("who sit…"). Although this is the practice among Moroccan and Tunisian communities, this is not the custom among Syrian Jews. Different versions exist for the phrase "Yeheh Lana U'lechon U'lehon" ("There shall be for us and for you and for them…"), as in some editions, the words "Lehon" and "Lechon" are reversed: "Yeheh Lana U'lehon U'lechon." Hacham Ovadia Yosef maintained that the correct text is "Yeheh Lana U'lechon U'lehon," as it is proper to first extend a blessing "to you" – to those who are present, and only then to others. We pray that Hashem should grant the scholars "Hina Ve'hisda Ve'rahameh" – "grace, kindness and compassion." The word "Hina" is Aramaic for the Hebrew word "Hen" ("grace"), which is sometimes translated as "charm." It denotes an intangible quality that some people have which leads others to like them and wish to deal kindly with them. In order to succeed in life, we need a degree of "Hen," a certain likeability that earns us people's favor and goodwill, and so we bless the scholars that they should not only receive Hashem's kindness and compassion, but also be granted "Hen." Some commentators explain that these three wishes – "Hina, Ve'hisda, Ve'rahameh" – correspond to Abraham, Yishak and Yaakob.

The Gemara posits the principle that "Yisrael Af Al Pi She'hata Yisrael Hu" – a Jew does not lose his status as a Jew even after he sins. As a general rule, then, a Jew who violates Torah law is nevertheless considered a full-fledged Jew in all respects. There are, however, a number of exceptions. One is a person who commits sins 'Le'ha'ch'is" – with the specific intention to anger G-d. If a person not only transgresses the Torah, but has decided to spitefully reject G-d, and he thus commits Torah transgressions out of anger and resentment – and not due to convenience, for money, or due a lack of self-discipline – then he forfeits his status as a Jew. Such a person, therefore, cannot be counted toward a Minyan. (A fascinating story is told of Rav Levi Yishak of Berditchev, who once saw a Jewish fellow whom he knew eating pork, and he wished him, "Bon Appetit," that he should enjoy it. He explained to his students that this individual suffered from a certain condition that resulted in pain in his stomach when he ate pork, but he nevertheless ate it out of hostility toward religion. Rav Levi Yishak extended to him the wish that he should eat it for the pleasure that it brings, and not out of resentment, so that he would at least retain his status as a Jew.) Another exception – which is far more common – is Shabbat desecration. Since Shabbat desecration is equated with idol-worship, a public Shabbat desecrator is, in certain respects, considered not Jewish. The Hafetz Haim explained this Halacha by way of an analogy to a person who walks by a store which is currently closed. If the sign is still up, then the person will likely assume that the store is still in business, and has closed only temporarily. Once, however, the sign has been taken down, the person will conclude that the store has closed permanently. The Torah refers to Shabbat as an "Ot," a "sign." As long as a person observes Shabbat, he demonstrates that he's "open for business," that he's still "in the game," as it were, even if in other ways he might falter. Therefore, a public Shabbat violator – in principle – is not considered a Jew with respect to certain Halachot, such as being counted toward a Minyan. This applies to public Shabbat violators regardless of the reason why they desecrate Shabbat – whether it's for ideological reasons, out of anger toward G-d, or because of convenience or an unwillingness to make the sacrifices that Shabbat observance requires. The Poskim dispute the question of how often one must publicly violate Shabbat to be disqualified from counting toward a Minyan. Some maintain that this disqualification applies only to habitual Shabbat violators, but others contend that even if a person publicly violated Shabbat just once, he cannot be counted toward a Minyan. This is the view accepted by Hacham Ovadia Yosef. It goes without saying that once a person has performed Teshuba and committed to Shabbat observance, he regains his status as a full-fledged Jew and may be counted. Hacham Ovadia Yosef ruled that one becomes disqualified only by publicly committing an act that is forbidden on Shabbat by force of Torah law. This includes driving, cooking, writing, and carrying in a public domain. If, however, a person publicly commits acts which are forbidden on Shabbat only by force of Rabbinic enactment, he may be counted toward a Minyan. The act of Shabbat desecration must be committed publicly – meaning, in the presence of ten men, the violator included. The Mishna Berura ruled that the act does not need to have been committed publicly, as even if it becomes known to ten people, this qualifies as a "public" act. Hacham Ovadia, however, disagrees, and rules that a person is not considered a public Shabbat violator unless he committed a forbidden act that was seen by ten men at the same time. (Incidentally, these conditions apply also with regard to the prohibition against drinking wine handled by a public Shabbat violator (unless the wine has been previously boiled). This applies only to somebody who committed an act of Shabbat desecration in the presence of ten men.) Hacham Ovadia made a very significant exception to this Halacha, addressing the situation of generally G-d-fearing Jews who work on Shabbat. It was quite common in certain periods that Jews would come to the synagogue, recite Kiddush and eat a Shabbat meal, but then go to work, succumbing to the anxiety of otherwise being unable to support their families. Hacham Ovadia ruled that although such people act incorrectly, nevertheless, since in their eyes, they violate Shabbat under duress, they are not considered intentional Shabbat violators. Hence, they may be counted toward a Minyan (and wine which they handled remains permissible). Additionally, the Mishna Berura writes that if a person violates Shabbat in public, but is too embarrassed to do so in the presence of a Rabbi, then he is not considered a public Shabbat violator with respect to this Halacha. The fact that he still experiences shame shows that he recognizes the sanctity of Shabbat, and so he does not attain the status of a flagrant desecrator who may not be counted toward a Minyan. However, Hacham Ovadia clarified that this applies only if we are certain that this individual would not desecrate Shabbat in view of his Rabbi. Much has been written about whether and how these Halachot apply in our generation. In the case of a person who was raised without a religious education, there is a general consensus that we apply the rule of "Tinok She'nishba" (literally, "an infant who was taken captive"), which excuses from liability a sinner who was never taught about Halachic observance. If someone was not taught to observe Shabbat as Halacha requires, then he is not held accountable for his failure to do so. As such, he does not have the status of a flagrant Shabbat desecrator. Some extend this rule further, asserting that even if a person learned about Shabbat, he cannot be considered a Shabbat desecrator if he was not made aware of the severity of Shabbat. There are people who received some level of Jewish education but their training was not grounded in Halacha, and they were thus never taught about the various Shabbat prohibitions and how they constitute capital offenses. These people, too, might not be considered flagrant Shabbat desecrators. An even more drastic view was advanced by the Hazon Ish (Rav Avraham Yeshaya Karelitz, 1878-1952). He contended that a person does not attain the status of a public Shabbat desecrator unless he was reprimanded for violating Shabbat and then ignored the rebuke he received. Effective criticism is a difficult art, a skill which the vast majority of people do not have in our time. As such, the Hazon Ish wrote, violators can be assumed to not have ever received proper rebuke for their acts of desecration, and they therefore do not have the status of public Shabbat desecrators. This novel ruling of the Hazon Ish should seemingly allow any Shabbat violator to be counted toward a Minyan nowadays, given the assumption that proper rebuke was never administered. However, Rav Yisrael Bitan noted that one might question this conclusion, in light of the fact that technology has made knowledge about Torah law readily available to all, and, moreover, there are many Jews who were raised in Torah homes and received a proper religious education, and then decided to abandon halachic observance. It seems difficult to exclude such people from the category of intentional Shabbat desecrators. Rabbi Bitan therefore concludes that every community Rabbi must determine the policy for his congregation, given the different opinions that exist and different realities in each community. It must be emphasized that we speak here only of being counted toward the minimum quorum of ten men. By no means does Halacha disallow a Shabbat violator from entering a synagogue and participating in the Minyan. Personally, I went into the rabbinate specifically for such Jews, to help Jews grow in their observance, each on their level and in a way that suits them, irrespective of one's current level of commitment. Those who do not properly observe Shabbat should be at least as welcome in the synagogue as fully-observant Jews, if not more so. I am reminded of a story told by Hacham Baruch Ben-Haim of a person who once came to pray in Congregation Shaare Zion and was given an Aliya, and afterward, somebody else approached Hacham Baruch to object. He said that he knew for a fact that this individual who was given an Aliya regularly shaved with a razor – a strict Torah violation – and thus should not be given the honor of being called to the Torah. "Let me tell you a story," Hacham Baruch replied. "Many years ago, there was somebody who came to shul who was not at all serious about Halachic observance. We welcomed him very warmly, and gave him an Aliya. There were those who objected and were angry at me. But gradually, this fellow became more involved, attending prayers and classes, and building a relationship with me and other Rabbis. He ended up raising a fully observant home, and all his children are strictly observant. "As it so happens," the Hacham continued, "that man was your father. You would not be in the synagogue today if I had followed the policy you are advocating." This should be our attitude toward our fellow Jews who are not as observant as we would want. While there is some question about whether or not they may be counted toward the minimum required amount of ten men, and, as we saw, different opinions exist, there is no question about whether they should be warmly welcomed in our synagogues. Our institutions must be inviting for all Jews, regardless of their level of observance, so everyone can grow in a way and at a pace that is appropriate for them.

Whereas some Kaddishim end with "Da'amiran Be'alma Ve'imru Amen," others consist of additional prayers and conclude with "Oseh Shalom Bi'mromav…" Is the one reciting Kaddish required to take three steps back for "Oseh Shalom" at the end of Kaddish, as we do for "Oseh Shalom" at the end of the Amida? The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in his Od Yosef Hai, distinguished in this regard between the "Kaddish Titkabal" that the Hazzan recites following the repetition of the Amida, and other Kaddishim. For the Hazzan reciting "Kaddish Titkabal," the Ben Ish Hai writes, taking three steps back is required, because he needs to step back after repeating the Amida. When reciting the other Kaddishim, however, this is not necessary. The Ben Ish Hai cites this ruling in the name of earlier Poskim (Shalmeh Sibur, Mateh Yehuda). This is the view also of the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939), who observed that this was the common practice, adding that this is consistent with the teachings of Kabbalah. Hacham Ovadia Yosef, however, disagreed, and ruled that it is proper to step back for "Oseh Shalom" at the end of every Kaddish. He refuted the Kaf Ha'haim's claim that Kabbalistic teaching does not require stepping back, noting that Rav Eliyahu Hamwe of Aleppo (1839-1915), a great Kabbalist, writes in his Peh Eliyahu that one must step back at the end of every Kaddish. Moreover, the Radbaz (Rav David Ben Zimra, Egypt, 1479-1573) maintained that one should take three steps back at the end of every Kaddish, and this is also the position of Maran, in Bet Yosef and Shulhan Aruch. Therefore, whenever one recites a Kaddish that ends with "Oseh Shalom," he should take three steps back. The proper procedure is to move the left foot back, then move the right foot behind the left foot, and then move the left foot next to the right foot. One then recites the words "Oseh Shalom Bi'mromav" while bowing to the left, "Hu Ya'aseh Shalom Alenu" while bowing to the right, and "Ve'al Kol Yisrael" while bowing frontward. He then stands upright for "Ve'imru Amen."

Our community's practice is to recite in Kaddish Titkabal the phrase "Kodam Abuna De'bi'shmaya Ve'ar'a" – asking that our prayers be accepted "before our Father who is in the heavens and the earth." Hacham Ovadia Yosef was of the opinion that this text is incorrect, as the word "Ve'ar'a" ("and the earth") does not belong. Several Rishonim omit this word from their text of the Kaddish, and, moreover, we cannot speak of G-d as our "Father on earth," as every person already has a father here on earth. Hashem is our Father in the heavens, in addition to our father here on earth. All Siddurim that bear a Haskama (letter of approval) by Hacham Ovadia omit the word "Ve'ar'a." Nevertheless, the custom among the communities in Aleppo, Syria was always to include the word "Ve'ar'a," and the work Yosef Haim justified the legitimacy of this text. Therefore, it is proper for Syrian Jews who follow the customs of Aleppo to add the word "Ve'ar'a." I am reminded of the time when, as a youngster, I became aware of Hacham Ovadia Yosef's ruling that the Beracha of "La'minim" in the Amida prayer should conclude with the words "U'machni'a Zedim," as opposed to the text which is customarily used in our community – "U'machni'a Minim." Hacham Ovadia advanced several compelling proofs to his ruling, and so I figured that this is the correct text. When I served as Hazzan in the synagogue, I recited "Zedim" in accordance with Hacham Ovadia's ruling. Hacham Baruch Ben-Haim approached me afterward and asked why I had changed the word from "Minim" to "Zedim," and I explained to him that I thought I should follow Hacham Ovadia's view. The Hacham reprimanded me, noting that notwithstanding Hacham Ovadia's ruling, it is improper to change the text that has been used in our community for generations. With regard to "Ve'ar'a," too, given the longstanding tradition among Syrian Jews to include this word in Kaddish, this is the custom that our community should follow. Summary: The custom in our community is to recite in Kaddish Titkabal the phrase "Kodam Abuna De'bi'shmaya Ve'ar'a," including the word "Ve'ar'a."

The Hazzan recites a special Kaddish after the Amida (or the repetition of the Amida) known as Kaddish Titkabal. Following the basic Kaddish text (which ends with "Da'amiran Be'alma"), the Hazzan adds a request that the congregation's prayers should be accepted along with those of the entire Jewish Nation: "Titkabal Selotana U'ba'utana Im Selot'hon U'ba'ut'hon De'chol Bet Yisrael…" The Hazzan mentions the prayers of the entire nation in fulfillment of the Gemara's teaching in Masechet Berachot (30a) that when a person prays, he should pray not as a lone individual, but rather as part of the entire nation. A person himself may not be worthy of having his prayers accepted, but when he joins with all Am Yisrael, he accesses the collective merit of the nation, including the merits of the great Sadikim, and this helps ensure the acceptance of his prayers. We therefore ask not only that G-d accept our prayers, but also that He accept the prayers of the entire Jewish Nation. We can perhaps gain further insight into the expression "Selotana U'ba'utana" – literally, "our prayers and our requests" – from the Targum Onkelos translation to a verse in Parashat Vayehi (Bereshit 48:22). Yaakob Abinu recalls how he seized the city of Shechem from his enemies "Be'harbi U'b'kashti" – "with my sword and with my bow." Targum Onkelos, interestingly enough, translates these words as "Bi'sloti U'b'ba'uti" – "with my prayer and with my request." It was clear to Yaakob that although he waged war, his success in vanquishing the enemy resulted not from his weapons, but rather from his prayers to G-d. It is also significant that Yaakob viewed Tefila as his "ammunition," as the weapons with which he defeated those who threatened him. Exploring Oneklos' translation more closely, the "sword" and the "bow" are used here as metaphors for two kinds of prayer – "Seloti" and "Ba'uti." The commentators explain that whereas a sword is used in close combat, when the enemy is right in front of the soldier, the bow is used to target enemies stationed at a distance. Correspondingly, then, "Selotana" and "Ba'utana refer to two different kinds of Tefila. Sometimes we pray like a sword – to address an immediate need, such in the case of an illness. Other times, however, we pray in the form of a bow – beseeching G-d to protect us from distant threat, from future dangers. When the Hazzan recites, "Titkabal Selotana U'ba'utana," he asks that all our prayers should be mercifully accepted – our prayers for our immediate needs, as well as our prayers for the future.

In the phrase in Kaddish "Yitbarach Ve'yishtabah Ve'yitpa'ar…" the word "Ve'yishtabah" begins a series of seven words that consist of six letters each, for a total of 42 letters. This phrase thus alludes to the special "Shem Mem-Bet" – the 42-letter Name of G-d, which has special significance. If we add the other three words of praise in Kaddish – "Yitgadal," "Ve'yitkadash," and "Yitbarach," we arrive at a total of ten expressions of praise, which parallel the ten utterances with which Hashem created the universe. These ten pronouncements later found expression in the declaration of the Ten Commandments at Mount Sinai. The people heard the first two commandments from G-d, whereas the other eight were told only to Moshe who then conveyed them to the people. Accordingly, the ten expressions of praise in Kaddish are separated into two series: the two expressions of "Yitgadal" and "Ve'yitkadash" at the beginning of Kaddish, and the eight expressions from "Yitbarach" through "Ve'yit'halal," which appear later. The Peri Hadash (Rav Hizkiya Da Silva, 1659-1698) writes that these ten expressions of praise correspond to the ten different terms that King David used in Tehillim when praising Hashem (e.g. Nisu'ah, Niggun, Shir, Mizmor).

When reciting in Kaddish the words "Le'ela Min Kol Birchata Ve'shirata," one should ensure to recite "Min Kol" as two words, as opposed to "Mi'kol." The "Yeheh Shemeh Rabba" response – which, according to our custom, continues through the word "De'alma" – must consist of 28 words, and if one recites "Mi'kol" instead of "Min Kol," he ends up with only 27 words. Rav Shmuel Vital (1598-1677) held a different view, asserting that the expression "Min Kol" is grammatically incorrect. He thus maintained that the proper text is "Mi'kol," and that the word "Ve'imru" after "Da'amiran Be'alma" counts as the 28 th word. The consensus opinion, however, is that the correct text is "Min Kol," as "Ve'imru" cannot count toward the required number of words. The custom among Ashkenazim is to substitute "Min Kol" with "Mi'kol" during the Aseret Yemeh Teshuba (Ten Days of Repentance), from Rosh Hashanah through Yom Kippur. They do so because their practice is to repeat the word "Le'ela" during this period, resulting in 29 words. The words "Min Kol" are thus replaced with "Mi'kol" to keep the total number at 28. They end up reciting, "Le'ela Le'ela Mi'kol Birchata…" Sepharadim, however, do not follow this custom. According to some Poskim, a Sepharadi who prays in an Ashkenazic Minyan during the Aseret Yemeh Teshuba should follow the Ashkenazic custom and recite "Le'ela Le'ela Mi'kol Birchata." Toward the end of the "Yeheh Shemeh Rabba" response, we mention the word "Tishbehata." Our custom is to pronounce this word "Tishbehata," and not "Tushbehata." The word after "Tishbehata" is "Nehemata," which means "consolation." The explanation is that G-d is in mourning, as it were, during the Jewish People's period of exile. He grieves, so-to-speak, over the fact that we lost the Bet Ha'mikdash, were driven from our homeland, and have been dispersed among the other nations. We therefore wish the Almighty "consolation" with the rebuilding of the Bet Ha'mikdash and our return to our land. Summary: When reciting in Kaddish the words "Le'ela Min Kol Birchata Ve'shirata," one should ensure to recite "Min Kol" as two words, as opposed to "Mi'kol." Ashkenazim have the custom to change this phrase during the Aseret Yemeh Teshuba (reciting "Le'ela Le'ela Mi'kol…"), but this is not the practice among Sepharadim. Our custom is to recite "Tishbehata," and not "Tushbehata."

Different customs exist regarding the phrase "Le'alam U'l'almeh Almaya" in the "Yeheh Shemeh Rabba" response to Kaddish. Some recite this phrase this way, whereas others omit the letter Vav from "U'l'almeh" and recite simply "Le'almeh." The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in his work Od Yosef Hai, writes that the word should be pronounced "Le'almeh," without the letter Vav at the beginning. He explains that the "Yeheh Shemeh Rabba" response is meant to consist of 28 letters, and if the Vav is included, this response consists of 29 letters. Therefore, the Vav must be omitted. This is the position also of the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939). This argument assumes that the word "Shemeh" in "Yeheh Shemeh Rabba" is spelled with a Yod (Shin, Mem, Yod, Heh). In some Siddurim, this word is spelled without the letter Yod, thus allowing for the Vav to be included in "U'l'almeh" without exceeding 28 letters. It is true that, as discussed in a previous installment, the Mahzor Vitri understood the phrase "Yeheh Shemeh Rabba" as a prayer that the divine Name, which currently contains only the letters Yod and Heh, should become complete, and according to this reading, the word "Shemeh" is read as "Shem Yod-Heh" ("the Name of Yod-Heh"). However, as we saw, Halacha does not follow this opinion, and therefore it is acceptable to omit the letter Yod from the word "Shemeh." Moreover, Hacham Ovadia Yosef noted that Maran (author of the Shulhan Aruch), in Bet Yosef, clearly follows the opinion that the correct text is "U'l'almeh," and this is how the word appears in the texts of earlier Rabbis such as Rav Saadia Gaon, Rav Amram Gaon, the Rambam, and others. Hacham Ovadia asserts that in light of these sources, a Kabbalistic teaching involving the significance of the number 28 does not justify altering the text. By contrast, Rav Meir Mazuz (1945-2025), who was a renowned expert in grammar, maintained that the correct text is "Le'almeh." Rav Moshe Rahamim Shayo (contemporary), in his Mehkereh Aretz, writes that in the Bet Obed edition of the Siddur, which was used by the Jewish communities of Aleppo, Syria, the text reads "Le'almeh," without the letter Vav. This text also appears in the Siddur published by Rav Abraham Hamway, and this was the ruling of Rav Yeshayahu Dayan (1833-1903), head of Aleppo's Rabbinical court. There is also testimony that later, in the times of Aleppo's Chief Rabbi Moshe Mizrahi (1863-1955), Rav Mizrahi sharply reprimanded a member of the community who recited "U'l'almeh" instead of the "Le'almeh," which was the accepted custom in Aleppo. In the Kol Yaakob edition of the Siddur, which is used by many Syrian Jews, the word appears as "U'l'almeh," but this is a mistake, as the custom in Aleppo was clearly to say "Le'almeh." In practice, therefore, it is proper for members of the Syrian community to recite "Le'almeh," and not "U'l'almeh." Summary: In the "Yeheh Shemeh Rabba" response to Kaddish, the word "Le'almeh" appears this way in some editions of the Siddur, and in others, "U'l'almeh," with the letter Vav at the beginning. The text that should be followed by members of the Syrian community is "Le'almeh."

The Poskim address the question as to the proper pronunciation of the word "Shemeh" in the "Yeheh Shemeh Rabba" response to Kaddish – whether or not the Heh at the end of the word has a Dagesh (dot), which would turn it into a "Mapik Heh." Whereas a regular Heh at the end of the word is silent, a "Mapik Heh" is pronounced as an "H" sound. Does one pronounce the Heh at the end of "Shemeh" as a "Mapik Heh," or as a silent Heh? Some Poskim assert that this question hinges on the interpretation of the phrase "Yeheh Shemeh Rabba Mebarach." As discussed in an earlier installment in this series, the simple interpretation of this phrase is "May the great Name be blessed." The Mahzor Vitri, however, explained that in this response, we pray that the Name of G-d, which, in our current state of exile, has only two letters – Yod and Heh – should become "Rabba" – great. According to this reading, the word "Shemeh" actually means "Shem Yod-Heh" (the Name of Yod-Heh), in which case the Heh at the end of the word must be pronounced as a "Mapik Heh." According to the first understanding, however, the Heh is silent. If so, then since we accept the first reading, it would seem that we should say "Shemeh" with a silent Heh at the end. However, other Poskim disagree, and claim that according to both interpretations of "Yeheh Shemeh Rabba," the rules of Hebrew grammar dictate that the Heh at the end "Shemeh" receives a Dagesh. This is the view accepted by Hacham Ovadia Yosef. In practice, therefore, one should pronounce "Shemeh" with a "Mapik Heh" at the end, with an "H" sound. When responding "Yeheh Shemeh Rabba Mebarach," one must ensure to say "Mebarach" and not "Meborach." In Hebrew, the word for "blessed" is "Meborach," but in Aramaic – the language of the Kaddish text – the word is "Mebarach." Summary: When responding "Yeheh Shemeh Rabba Mebarach" to Kaddish, the word "Shemeh" should be pronounced with a "Mapik Heh" at the end – meaning, the Heh at the end of the word should be expressed with an "H" sound. One must ensure to say "Mebarach" and not "Meborach."

The simple interpretation of the phrase "Yeheh Shemeh Rabba Mebarach" – which we respond to Kaddish – is "May the Great Name be blessed." Meaning, we declare that "Shemeh Rabba" – G-d's great Name – shall be blessed and glorified. Tosafot (Berachot 3a) cite this interpretation in the name of Rabbenu Yishak. However, Tosafot also bring a different interpretation of this phrase, in the name of the Mahzor Vitri, according to which this phrase actually consists of two separate proclamations. First, we declare that "Yeheh Shemeh Rabba" – that G-d's Name shall be great, or complete, and we then add that it should be blessed forever ("Mebarach Le'alam…"). The concept underlying this second explanation is that G-d's Name is "incomplete" in our nation's state of exile. G-d's complete Name consists of four letters – Yod, Heh, Vav and Heh – but when the Jewish People are in exile, His Name is compromised, consisting of only Yod and Heh. This is indicated by G-d's pronouncement after Beneh Yisrael's first battle against Amalek: "Ki Yad Al Kes Y-ah" (Shemot 17:16). As long as Amalek exists, Hashem's Name is only "Y-ah," missing the final two letters, Vav and Heh. For the same reason, G-d refers in this verse to His throne with the word "Kes," a shortened version of the word "Kiseh," indicating the incompletion of His reign, so-to-speak, due to the presence of evil in the world. The Maharsha (Rav Shmuel Eidels, 1555-1631) explains on this basis the verse in Tehillim (132:13) which we recite each morning, "KI Bahar Hashem Be'Sion, Iva Le'moshab Lo" (literally, "For G-d has chosen Zion, desiring it as His abode"). This means that when Hashem will choose to return to Zion, with the rebuilding of the Bet Ha'mikdash, then "Iva" – the letters Alef, Vav and Heh – will be restored to their rightful place ("Le'moshab"). The missing Alef of the word "Kiseh," and the Vav and Heh missing from Hashem's Name, will finally return. Similarly, we recite each morning after Shema, "Hu Kayam U'shemo Kayam Ve'chis'o Nachon" – "He exists, His Name exists, and His throne is firmly set in place." Rav Shlomo Amar explains this to mean that when "Hu Kayam" – the letters Heh and Vav will come back, then "Shemo Kayam" – Hashem's Name will again be complete, and "Ve'chis'o Nachon" – His throne will be complete, as well. This notion is alluded to also in the prayer added by Ashkenazim to Birkat Ha'mazon: "Ha'Rahaman Hu Yishlah Lanu Et Eliyahu Ha'nabi" – "The Compassionate One – He will send us Eliyahu the prophet." When Eliyahu comes, "Hu" – the letters Heh and Vav – will be restored. Another allusion to this concept appears in the final verse in Tehillim: "Kol Ha'neshama Tehalel Ya-ah" – "Every soul shall praise Y-ah." The word "He'neshama" ("the soul") can be punctuated differently such that it means "the desolation." This verse thus implies that in the current state of "desolation," in the absence of the Bet Ha'mikdash, we can praise only "Y-ah," as Hashem's Name remains incomplete. According to this second interpretation of "Yeheh Shemeh Rabba Mebarach," we are praying that "Shemeh" – a contraction of the words "Shem" and "Y-ah," referring to the incomplete Name – shall be made "Rabba," complete, and, additionally, His Name should be blessed ("Mebarach"). Incidentally, the word "Yitgadal" consists of five letters, and the word "Ve'yitkadash" consists of six letters. These two words thus represent the letters Heh and Vav, which, respectively, equal in Gematria 5 and 6. We pray through the recitation of these words that G-d's Name should be glorified through the restoration of the missing Vav and Heh. According to this second opinion, when reciting "Yeheh Shemeh Rabba Mebarach," one should pause slightly between the words "Shemeh" and "Rabba," as this is a prayer that the Name ("Shemeh") should become great ("Rabba"), and the word "Rabba" is thus not describing the word "Shemeh." The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) cites the Arizal as concurring with this view of the Mahzor Vitri. However, as Hacham Ovadia Yosef cites, Tosafot challenged this reading in light of the Gemara's comment (there in Berachot) that speaks of Jews proclaiming in the synagogue, "Yeheh Shemeh Ha'gadol Meborach" ("May His great Name be blessed") – which clearly indicates that we are declaring that the great Name shall be blessed, as Rabbenu Yishak explained. Moreover, Rav Yisrael Bitan notes that the Ben Ish Hai elsewhere brings Rabbenu Yishak's understanding, and ruled that one should therefore not pause between the words "Shemeh" and "Rabba." This is, indeed, the correct practice to follow. Summary: The accepted interpretation of "Yeheh Shemeh Rabba Mebarach" is "May the Great Name be blessed." One should recite these words without any pause in between the words "Shemeh" and "Rabba."

One who recites Kaddish must ensure while saying the phrase "Be'alma Di Bera" to pronounce "Di Bera" as two separate words. If one recites this phrase too quickly, he will end up saying, "Dibera," as one word, which is incorrect. He must be careful to recite two separate words – "Di" and "Bera." Different opinions exist regarding the pronunciation of the word "Chi'r'uteh" in the phrase "Be'alma Di Bera Chi'r'uteh," as according to some views, the letter Chaf has a Dagesh (dot), such that it should be pronounced "Ki'r'uteh." The debate hinges on how to read this phrase. The basic rule is that when any of the letters Bet, Gimmel, Dalet, Kaf, Peh or Tav appears at the beginning of the word, it receives a Dagesh. The exception to this rule is when the preceding word ends with an Alef, Heh, Vav or Yod, in which case the word does not receive a Dagesh. In the case of "Chi'r'uteh," then, it would seem that since the previous word ("Bera") ends with the letter Alef, the Chaf at the beginning of "Chi'r'uteh" should remain without a Dagesh, and thus be pronounced "Chi'r'uteh." Indeed, this is how the word is punctuated in many editions of the Siddur. However, Hacham Ovadia Yosef ruled that the more correct pronunciation is "Ki'r'uteh." He explained that although the previous word ends with an Alef, that word – "Bera" – is not connected to the word "Ki'r'uteh." The word "Ki'r'uteh" means "in accordance with His will," and Hacham Ovadia explained, based on a passage in Masechet Sofrim, that this word modifies not the immediately preceding words, but rather the beginning of Kaddish, when we pray for G-d's Name to be glorified. We pray that His Name should be sanctified and praised "Ki'r'uteh" – in fulfillment of His will. Hence, the word "Ki'r'uteh" stands separate and apart from the words "Di Bera," and so the Heh at the end of the word "Bera" does not affect the letter Chaf at the beginning of the word "Ki'r'uteh." We thus apply the standard rule that a Chaf at the beginning of a word receives a Dagesh, such that the word should be pronounced "Ki'r'uteh." Rav Meir Mazuz (1945-2025) disputed Hacham Ovadia's position. He noted that the Abudarham (Spain, 14 th century) interpreted "Di Bera Chi'r'uteh" to mean, "that He created in accordance with His will." According to this reading, the word "Chi'r'uteh" indeed modifies the immediately preceding words – "Di Bera," such that the letter Chaf should not receive a Dagesh. Rav Mazuz conceded, however, that the passage in Masechet Sofrim indeed implies that "Chi'r'uteh" modifies the earlier part of the sentence, and not the words "Di Bera." In practice, different customs exist. Tunisian communities pronounce the word "Ki'r'uteh," whereas the custom among the communities in Aleppo, Syria was to pronounce it "Chi'r'uteh." Rav Yisrael Bitan writes that Hacham Ovadia, despite preferring the pronunciation of "Ki'r'uteh," acknowledged that those who pronounce it "Chi'r'uteh" have a legitimate basis for this practice. Therefore, each community should follow its custom. Summary: One who recites Kaddish must ensure while saying the phrase "Be'alma Di Bera" to pronounce "Di Bera" as two separate words, and not as one word ("Dibera"). Different customs exist regarding the next word – "Chi'r'uteh," as some pronounce the word this way, and others pronounce it "Ki'r'uteh." Each community should follow its custom.

When one responds, "Amen Yeheh Shemeh Rabba" to Kaddish, he must ensure to pause between "Amen" and "Yeheh Shemeh Rabba." The word "Amen" is a response to the prayer that the Hazzan had just said – that G-d's Name should be glorified and praised throughout the world. The words "Yeheh Shemeh Rabba…" constitute a separate proclamation, and are not a direct continuation of the "Amen" response. Therefore, one must pause briefly after responding "Amen," before declaring, "Yeheh Shemeh Rabba…"

April 21 first The custom among many Ashkenazim is to pronounce the first two words of Kaddish as "Yitgadel Ve'yitkadesh." This follows the ruling of the Mishna Berura, who maintained that these words are Hebrew, not Aramaic, such that they should be pronounced "Yitgadel Ve'yitkadesh," with the Sereh vowel underneath the Dalet in both words. However, Rav Meir Mazuz (1945-2025) noted that in ancient sources, these words appear in the Aramaic form – "Yitgadal Ve'yitkadash," with a Patah vowel, and so this is the proper pronunciation. This is, indeed, the custom among Sepharadim. When reciting the word "Yitgadal," one must ensure to pronounce the Gimmel properly, and not as a Kuf, as though reciting "Yitkadal," a word that means something very different from "Yitgadal." Furthermore, one must make a point to pronounce the Dalet properly, so the word does not sound like "Yitkatal," with a Tav.

Hacham Ovadia Yosef ruled that when one recites Kaddish, it is proper for him to keep his feet together, just as we do when reciting the Amida and Nakdishach. The reason for this practice is to resemble the angels, who have but one leg. Certainly, one should not be walking about while reciting Kaddish. The Kav Ha'yashar (Rav Tzvi Hersh Kaidanover, Germany, d. 1712) writes that even those who are listening to Kaddish should keep their feet together in their seats. However, this was said only as a measure of extra piety, and not as an actual requirement. It is customary when reciting Kaddish to face toward Jerusalem, just as when reciting the Amida. Strictly speaking, however, this is not necessary. Therefore, when Kaddish is recited in a cemetery, and it is difficult to determine the direction of Jerusalem, one may face whichever direction he wishes.

The Shulhan Aruch writes that one who recites Kaddish should bow at five points during the recitation: the first word, "Yitgadal"; "Yeheh Shemeh Rabba"; "Yitbarach"; "Berich Hu"; "Ve'imru Amen" after "Da'amiran Be'alma." Some have the custom to bow also while reciting "Ve'imru Amen" before "Yeheh Shemeh Rabba." A number of Poskim, including Rav Haim Palachi (Turkey, 1788-1868) and the Kaf Ha'haim Sofer (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939), cite the Yad Aharon as ruling that one should now each time he says the word "Amen" during Kaddish. It is recorded (in the work Neveh Shalom) that this was the custom in Cairo, and this is the position taken by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Od Yosef Hai. By contrast, the Ish Masliah (Rav Masliah Mazuz, 1911-1971) claimed that this custom has no Halachic basis, and should not be followed. This is the opinion accepted by Hacham David Yosed, in Halacha Berura, writing that one should bow only at the five points mentioned by the Shulhan Aruch. In contrast to all these views, the Gaon of Vilna (Rav Eliyahu of Vilna, 1720-1797) ruled that one should not bow at all during Kaddish. The accepted custom among Sepharadim, however, is to bow at the five points mentioned by the Shulhan Aruch, and some bow also while reciting "Ve'imru Amen" before "Yeheh Shemeh Rabba," as mentioned. It is customary to turn to the sides when reciting the words "Be'hayechon U'b'yomechon." This is done as a sign of affection for the congregation, as these words express the wish that Hashem's Name should be glorified with the coming of Mashiah "in your lives and in your days" – during the lifetime of the members of the congregation. Summary: Different customs exist when it comes to bowing during the recitation of Kaddish. The accepted custom among Sepharadim is to bow at the five points mentioned by the Shulhan Aruch, and some bow also while reciting "Ve'imru Amen" before "Yeheh Shemeh Rabba."

There are those who have the practice to rise for Barechu, though this is not the generally accepted custom among Sepharadim. An exception is the recitation of Barechu on Friday night, when many Sepharadim are accustomed to standing, following the teachings of Kabbalah. Some have the custom to momentarily lift themselves off their seats when responding "Baruch Hashem Ha'meborach Le'olam Va'ed" to the Hazzan's declaration of Barechu. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes in his Od Yosef Hai that this was the common practice in Baghdad. He adds, however, that there seems to be no basis for such a practice in the Halachic sources. Hacham Bension Abba Shaul (Israel, 1924-1998) opposed this custom, and ruled that one should simply remain seated without moving when responding to Barechu, without moving at all. He explained that it is improper to bow on occasions when there is no Halachic requirement to do so, as this undermines the significance of this gesture. Therefore, as there is no Halachic basis for bowing when responding to Barechu, this should not be done. Summary: Some have the custom to slightly lift their bodies off their seats when responding to Barechu, but some Poskim discourage this practice.

It is well-known that one may not walk in front of somebody while he recites the Amida. Is it similarly forbidden to walk in front of somebody while he recites Kaddish? The Hida (Rav Haim Yosef David Azulai, 1724-1806), in his Birkeh Yosef, references a manuscript written by Rav Yaakob Molcho (Jerusalem, 17 th century) stating that it is forbidden to walk in front of somebody reciting Kaddish. This ruling is cited later approvingly by both the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) and Rav Yaakob Haim Sofer (Baghdad-Jerusalem, 1870-1939). The reason is that passing in front of the person can easily cause him to be distracted and lose concentration. Hacham Ovadia Yosef clarified that this applies only through the recitation of "Da'amiran Be'alma Ve'imru Amen." The rest of Kaddish was added later, and is thus treated more leniently. Hence, it is permissible to walk in front of somebody while he recites these additions. Unlike in the case of somebody reciting the Amida, it is permissible to sit within four Amot of somebody reciting Kaddish. The reason, as explained by Hacham Ovadia Yosef, is that one does not disrespect the recitation of Kaddish by sitting next to the person, since he responds to the Kaddish recitation. Halacha forbids sitting near a person reciting the Amida because this disrespects the recitation; in the case of Kaddish, however, one is actively participating by responding to the Kaddish, such that there is no display of disrespect, and so this is allowed. Summary: It is forbidden to walk in front of somebody while he recites the main body of Kaddish – from the beginning until "Da'amiran Be'alma Ve'imru Amen." One is allowed to sit near somebody who is reciting Kaddish.

The Rambam writes that Matanot La'ebyonim – giving charity to the poor on Purim – is the most important of all the Purim obligations. If a person has a limited budget, he should prioritize Matanot La'ebyonim and allocate more for this purpose than for the Purim feast and Mishloah Manot. The reason, the Rambam explains, is that there is no greater joy than lifting the spirits of those who struggle. This Misva brings joy to the recipient, to the donor, and also to the Shechina, as it were. The Ba'al Ha'maor (Rav Zerahya Ha'levi, Provence, 12 th century) cites the ruling of Rabbenu Efrayim (late 11 th -early 12 th century) that Matanot La'ebyonim must be given to the poor specifically on Purim day. In ancient times, villages were allowed under certain circumstances to read the Megilla earlier – on the 11 th , 12 th , or 13 th of Adar. Nevertheless, Rabbenu Efrayim ruled, even when the Megilla was read earlier, the gifts to the poor needed to be given on Purim day – the 14 th of Adar. This money, Rabbenu Efrayim explained, is given for the purpose of helping the needy enjoy a Purim feast. If one gives charity before Purim, the money might be spent before Purim. Therefore, while it is of course always a great Misva to assist the needy, the particular Misva of Matanot La'ebyonim – which is geared toward helping the poor properly celebrate Purim – can be fulfilled only on Purim day itself. This position is cited as Halacha by the Shulhan Aruch as well as later Poskim. The Peri Megadim (Rav Yosef Teomim, 1727-1792) maintained that one may give Matanot La'ebyonim on the night of Purim, as by then, one can be certain that the money will be spent on food for Purim day. However, the Shulhan Aruch and later Poskim maintain that the money should be given on Purim day, and not the previous night. It is common to fulfill this Misva by giving money to a Rabbi before Purim and appointing him as one's "agent" to distribute the funds to the needy on Purim. Many people are not likely to encounter a needy person on Purim itself, so they instead give the money to a Rabbi who knows those in need of assistance, so he can give it to them on Purim day. If one who does not live in Jerusalem gives the money to a Rabbi who will distribute the funds in Jerusalem on the 15 th of Adar – when Purim is celebrated in Jerusalem – then he does not fulfill the Misva, because he must give charity on the day that he observes as Purim (the 14 th of Adar). While the preferred manner of fulfilling this obligation is by giving cash, one satisfies his requirement also by writing a check and giving it to a needy person. Since the recipient can take the check to the bank and receive cash to be used for purchasing food, this qualifies as Matanot La'ebyonim. Even if Purim falls on Sunday, when banks are closed, the recipient can sign the check and give it to the casher in a store, or to a friend or neighbor in exchange for cash. Hence, one can, if necessary, fulfill this Misva by giving a check. One does not, however, fulfill this Misva by donating to the needy by charging his credit card. When one charges his credit card, the money is transferred only several days later, and so this does not qualify as a gift given on Purim itself. Theoretically, one can fulfill the Misva by charging his credit card several days before Purim, if he knows that the funds will be transferred on Purim day, though this is, of course, not very practical. Summary: One is required to give Matanot La'ebyonim (gifts to the poor) on Purim day. One can fulfill his requirement by giving money before Purim to somebody – like a Rabbi – who will distribute the money to the needy on Purim day. It is preferable to fulfill this Misva with cash, but if necessary, one fulfills the requirement also with a check. One cannot fulfill this obligation by charging a credit card.

Whereas Ashkenazic custom requires standing during Kaddish, the accepted practice among Sepharadim is to remain seated during Kaddish, unless one was standing when Kaddish began, in which case he must remain standing (until he completes his "Yeheh Shemeh Rabba" response). Hacham Ovadia Yosef ruled that if a Sepharadi wishes to follow the stringent practice of the Ashkenazim and stand for Kaddish, he should not do so, as this appears arrogant. Since the accepted Sephardic custom is to remain seated, and even the greatest Rabbis sit during Kaddish, making a point of standing gives the appearance of thinking that one is better than everyone else, and this is therefore inappropriate. Hacham Ovadia notes the ruling of the Kol Eliyahu that one who decides to stand during the Torah reading – when the commonly accepted custom is to sit – should be reprimanded for this display of arrogance. By the same token, it is inappropriate to break the accepted Sephardic practice by standing for Kaddish. The Sedeh Hemed (Rav Haim Hizkiya Medini, Hebron, 1834-1904) writes that his practice was to stand for Kaddish. The reason may have been that as a Rabbinic leader, he felt this was an appropriate stringency to accept. Regardless, as a general rule, this is discouraged. Summary: Sephardic practice is to remain seated during Kaddish, and it is improper for a Sepharadi to make a point of standing.

Sephardic custom allows one to remain seated during Kaddish, but if one was standing at the time when Kaddish began, then he must remain standing. If an elderly person, or Torah scholar, passed by a person as he was sitting during Kaddish, and he rose in that individual's honor, then he must remain standing (until he completes his response of "Da'amiran Be'alma"). Although he was sitting when Kaddish began, nevertheless, once he stood, he is not then permitted to sit down, just as if he had been standing when Kaddish began. The exception to this rule is where the person did not fully stand up to honor the Torah scholar, but momentarily lifted his body off his seat. A person who is himself a Torah scholar is not required to stand fully when another Torah scholar passes by, and may merely gesture by lifting himself very briefly from his seat. If this happened during Kaddish, then the Torah scholar does not need to stand for the rest of Kaddish.

Sephardic practice allows one to remain seated during Kaddish, but if one had been standing when Kaddish begins, then he must remain standing. If somebody sees his fellow about to sit down during Kaddish, then he should remind him of the Halachic requirement to remain standing. Sometimes a person enters the synagogue in the middle of the prayer service, and, seeing that people are sitting, he goes to sit down in his seat, not realizing that the Hazzan is reciting Kaddish. One who sees his fellow about to make this mistake should remind him that he must stand. However, Hacham Ovadia Yosef writes that if one fears that this might embarrass his fellow, then he should not say anything. There is a minority view among the Poskim – that of the Pekudat Elazar – that one is required to remain standing during Kaddish only if the entire synagogue is standing. According to this view, if one enters the synagogue in the middle of the Kaddish, and the congregation is sitting, then he is allowed to sit. Although Halacha does not follow this opinion, it may be relied upon to avoid the risk of making one's fellow uncomfortable by pointing out his mistake. Therefore, if one has reason to fear that the person who is mistakenly sitting might feel slightly embarrassed, it is better to remain silent and not say anything. Summary: If a person who had been standing before Kaddish begins sitting down after Kaddish began, his fellow should point out to him that Halacha requires him to remain standing, unless this would make him uncomfortable, in which case it is preferable to remain silent.

Ashkenazic custom requires standing during Kaddish, whereas Sephardic practice allows sitting during Kaddish (unless one had been standing before Kaddish began). Hacham Bension Abba Shaul (Jerusalem, 1924-1998) writes that if a Sepharadi is praying in an Ashkenazic Minyan, he must abide by the Ashkenazic custom and stand during Kaddish. If he remains seated, Hacham Bension writes, this would violate the prohibition of "Lo Titgodedu," which forbids following divergent religious practices in the same place. Hacham Bension makes an exception in a case where there are others in the Minyan sitting during Kaddish, such as elderly congregants who have difficulty standing and are thus permitted to sit during Kaddish even according to Ashkenazic practice. Since there are already some people sitting, a Sepharadi is permitted to sit, as well. Hacham Ovadia Yosef disagreed. He argued that the law of "Lo Titgodedu" does not apply when the divergent practices involve a Minhag (custom), as opposed to a strict Halachic obligation. It is thus not relevant to the issue of sitting or standing during Kaddish, and so a Sepharadi is allowed to sit during Kaddish in an Ashkenazic Minyan. Nevertheless, Hacham Ovadia added, if the Sepharadi has reason to suspect that sitting would cause tension and controversy – which we must always try to avoid – then he should certainly stand in the interest of maintaining peaceful relations among Jews. Summary: A Sepharadi praying in an Ashkenazic Minyan is allowed to sit during Kaddish, despite the fact that Ashkenazic custom requires standing. If, however, he suspects that sitting would cause tension and strife, then he should follow the local custom and stand.

Our practice follows the custom of the Arizal to remain sitting during Kaddish. Although Ashkenazim make a point of standing for Kaddish, Sephardic practice is to remain seated. The exception to this rule is the Kaddish recited before Barechu at the beginning of Arbit on Friday night, when many have the custom to stand. The Arizal taught that one should stand during this recitation of Barechu, as part of the extra Shabbat soul descends upon a person at this point. Therefore, since in any event one stands for Barechu, many have the custom to stand already during the Kaddish that precedes Barechu. As a general rule, however, Sephardic custom allows one to remain sitting for Kaddish. This applies only if a person was sitting before Kaddish began. If one was already standing when Kaddish starts, then he must remain standing. This was the practice of the Arizal. According to some Poskim, if one was standing when Kaddish began, then he must remain standing throughout the entire recitation of Kaddish. Others maintain that one must remain standing only until the Hazzan reaches "Da'amiran Be'alma Ve'imru Amen." Our custom follows a third opinion, that of the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) – that one may sit after he completes his "Yeheh Shemeh Rabba" response, which, according to our community's practice, ends with the words "Da'amiran Be'alma." Once a person completes his response, he may sit, even though the Hazzan has not yet reached "Da'amiran Be'alma." Some have the misconception that it is improper to sit before the Hazzan reaches "Da'amiran Be'alma," but in truth, one may sit once he reaches that point. On Friday night, the congregation stands during the recitation of Vayechulu and the Hazzan's recitation of "Me'en Sheba," which is then followed by Kaddish. In some synagogues, people rush to sit down after the Hazzan concludes "Me'en Sheba" (with the recitation of "Baruch Ata Hashem Mekadesh Ha'Shabbat"), before he begins Kaddish, so they would not have to remain standing during Kaddish. Some Hazzanim even pause before Kaddish to give the congregants the opportunity to sit before Kaddish. Hacham Ovadia Yosef writes that this is improper, as specifically rushing to sit down before Kaddish begins shows disrespect to Kaddish. He brings as an example a ruling of the Ma'amar Mordechai (Rav Mordechai Karmi, 1749-1825) regarding the situation of somebody standing next to a person who is about to begin the Amida. Halacha requires one to stand if the individual next to him is reciting the Amida, unless he was sitting before his neighbor began the Amida, in which case he may remain seated. The Ma'amar Mordechai writes that one who is standing and sees that the person next to him will soon begin the Amida should not rush to sit down so he would not need to remain standing. By the same token, Hacham Ovadia writes, it is inappropriate to specifically rush to sit down before Kaddish in order to avoid having to stand during Kaddish. During Arbit, one may remain seated during the recitation of the Kaddish that precedes the Amida. Since one is already seated during Hashkibenu, he may remain seated for Kaddish, and then stand for the Amida prayer. On days when Tahanunim are not recited after the Hazzan's repetition of the Amida, and only the brief "Yehi Shem" recitation precedes Kaddish, it is proper to remain standing for Kaddish. Some people mistakenly think that they may sit down for Kaddish – even though they had been standing before Kaddish began – if the Hazzan sings the Kaddish and thus prolongs its recitation. This is incorrect; one must remain standing even if the Hazzan sings the Kaddish. However, the Poskim write that if the Hazzan knows that people are standing, he should ensure not to prolong the recitation of Kaddish, in order not to overburden the congregation by making them remain standing for several minutes. This Halacha alerts us to the care that must be taken to avoid "Tirha De'sibura" – causing the congregation even minor inconvenience. If Hazzanim are discouraged from prolonging the Kaddish recitation by several minutes when people are standing, then this shows us the sensitivity that Halacha requires toward the congregation. In fact, a well-known Hazzan told me that when he led the service on the High Holidays in Hacham Ovadia Yosef's synagogue, and he wanted to sing a special melody for Birkat Kohanim that was traditionally sung in Jerusalem communities, Hacham Ovadia instructed him not to. He explained that it would be inconsiderate to overburden the congregation who are standing during Birkat Kohanim – especially on Yom Kippur, when the people are fasting – by prolonging this part of the service. Unfortunately, it has become common to sing a great deal at Huppa ceremonies, which causes a great deal of inconvenience to the guests, and this practice should be discouraged. Summary: Sephardic custom is to remain seated during Kaddish. If one was standing before Kaddish began, then he must remain standing until he completes his "Yeheh Shemeh Rabba" response, through "Da'amiran Be'alma," at which point he may sit, even if the Hazzan has not yet reached "Da'amiran Be'alma." A Hazzan who knows that people are standing for Kaddish should not prolong the Kaddish recitation. It is improper to rush to sit down before Kaddish to avoid having to remain standing.

When a person recites Kaddish, he says at several points, "Ve'imru Amen" ("And say: Amen"), urging the congregation to respond "Amen" to what he has recited. The question thus arises as to what to do when all the men in the Minyan need to recite Kaddish. If they all recite Kaddish, then, seemingly, they cannot say, "Ve'imru Amen," because there is nobody present whom they can invite to respond "Amen." Some Poskim rule that in this situation, one or two men should volunteer not to say Kaddish, so there will be people responding to Kaddish. Others, however, contend that the men may all recite Kaddish without concern. These Poskim point to the fact that we end the silent Amida prayer with "Oseh Shalom Bi'mromav… Ve'imru Amen" – saying, "Ve'imru Amen" even though there is nobody listening. According to the Kabbalists, when we say, "Ve'imru Amen" at the end of the silent Amida, we are speaking to the angels. This can be applied also to Kaddish. Therefore, even if there is nobody responding, it is still acceptable to recite, "Ve'imru Amen." This is the position of Rav Eliyahu Mani (Hebron, 1818-1899), cited by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in his work Rav Pe'alim. However, in Ben Ish Hai (Parashat Vayehi), after mentioning this position of Rav Eliyahu Mani, the Ben Ish Hai writes that it is preferable to have at least one person refrain from reciting Kaddish so he can respond. The Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939) added that it is best to have two people refrain, as the phrase "Ve'imru Amen" is formulated in the plural form, inviting more than one person to respond. This is, indeed, the final Halacha – that although it is acceptable for everyone in the Minyan to recite Kaddish, it is preferred that at least two people refrain from reciting Kaddish so they can respond to the others.

One who recites Kaddish should do so loudly enough for the entire congregation to hear him. If, however, one is incapable of reciting Kaddish loudly, he may nevertheless recite Kaddish – as long as others in the congregation are reciting Kaddish loudly at the same time. This is the ruling of the Petah Ha'debir (Rav Haim Pontromoli, Turkey, d. 1873), and of the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in his Rav Pe'alim. The Ben Ish Hai adds that the practice in Bet El – a yeshiva of Kabbalists in Jerusalem – was that the Hazzan recited Kaddish aloud with the deep kabbalistic intentions, and those who did know these intentions recited Kaddish silently along with the Hazzan. This way, they could be considered to recite Kaddish with these deep intentions. Nevertheless, the Ben Ish Hai writes that as a general rule, congregants reciting Kaddish should do so in a loud voice. The Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939), by contrast, maintained that this practice is valid, though he added that the congregants who silently recite Kaddish should stand at a distance from the Hazzan, and that they should recite Kaddish loudly enough for two or three people near them to hear. By contrast, the Binyan Sion (Rav Yaakov Ettlinger, Germany, 1798-1871) ruled that one may not recite Kaddish silently. As for the final Halacha, one who cannot recite Kaddish loudly may recite it quietly, though he should try to ensure that at least two or three people near him can hear his recitation. Hacham Bension Abba Shaul (Jerusalem, 1924-1998) ruled similarly regarding the case where many people recite Kaddish, and because they do not recite it in unison, the recitation is chaotic and none of them can be heard. While this situation is, of course, undesirable, and the people reciting Kaddish should strive to do so in unison, nevertheless, if the recitation is chaotic, one is nevertheless permitted to recite Kaddish with the others, even though he will not be heard. Summary: One who recites Kaddish must do so in a loud voice, so that he can be heard by everyone in the synagogue. If one cannot recite Kaddish loudly, he may recite it quietly, though he should try to ensure that at least two or three people near him can hear his recitation.

When two or more people recite Kaddish together, they must make an effort to recite the words in unison, at the same pace. Otherwise, this causes a great deal of confusion for the congregants, who need to respond at various points during the Kaddish. If the people reciting Kaddish do not say the words in unison, and one reaches "Ve'imru Amen" (or "Berich Hu") before the other, to whom should the congregation respond? The Halachot Ketanot (Rav Yisrael Yaakob Hagiz, 1620-1674) writes that if the people reciting Kaddish reach "Ve'imru Amen" within one second of another, then the congregation may respond to whichever one they choose. This is based on the principle of "Toch Ke'deh Dibur," which allows us to ignore a period short enough to say the words "Shalom Alechem Rebbe," which is approximately one second. If two people say "Ve'imru Amen" within one second of one another, then they may be considered as having recited this together, simultaneously, and so one may respond to either. However, the Halachot Ketanot writes, if the two people say "Ve'imru Amen" more than a second apart, then the congregation answers "Amen" to them both. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) rules accordingly, except that in his view, if the two people recite "Ve'imru Amen" more than a second apart, then the congregation should answer "Amen" to the one who recites it first. This applies only if the two people are reciting Kaddish together in the same Minyan. If, however, a person hears Kaddish from a different Minyan while Kaddish is being recited in his Minyan, then he responds only to the Kaddish recited in his Minyan. This situation arises very often at the Kotel, where different Minyanim pray in a relatively small area, and one is thus likely to hear other Minyanim while he prays with his Minyan. If he hears Kaddish recited in a different Minyan at the same time as Kaddish is being recited in his Minyan, he responds only to the Kaddish in his Minyan. If a person hears somebody else complete a Beracha just when he must respond to Kaddish, then he should respond to both the Kaddish and the Beracha, even if the Beracha ends within one second of the recitation of "Ve'imru Amen" in Kaddish. Since these are two separate recitations, one must answer "Amen" to both. If he must respond at the same time, he should say, "Amen Ve'amen," instead of "Amen Amen." This is the ruling of the Hesed La'alafim (Rav Eliezer Papo, 1785-1828). It sometimes happens that somebody arrives late for Shaharit, and he puts on his Tallit or Tefillin during the Kaddish Al Yisrael recited after "Rabbi Yishmael Omer…" The people near him might then need to respond to his Beracha over the Tallit and Tefillin at the same time they respond to Kaddish. In such a case, they should respond, "Amen Ve'amen." Summary: When two or more people recite Kaddish together, they must make an effort to recite it in unison. If it happens that one person recites Kaddish slower than the other, then the congregation must respond to both of them separately, unless the two people reach "Ve'imru Amen" within one second of each other, in which case the congregation responds to the person who said "Ve'imru Amen" first. If one hears Kaddish from a different Minyan at the same time as Kaddish is recited in his Minyan, he responds only to the Kaddish in his Minyan. If a person hears someone complete a Beracha just as he must respond to Kaddish, then he answers "Amen" to each one separately, even if they end within one second of one another, in which case he responds, "Amen Ve'amen."

When a person answers "Amen Yeheh Shemeh Rabba" to Kaddish, he is expressing his agreement to the prayer recited by the Hazzan, that G-d's Name should be glorified throughout the world. The question thus arises as to whether a person can respond "Amen Yeheh Shemeh Rabba" if he entered the synagogue after the congregation began responding. Must he have heard the beginning of Kaddish from the Hazzan in order to respond, or does it suffice that the congregation is responding at that time for him to join? Hacham Ovadia Yosef, based on the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) in Parashat Vayehi, writes that the person in this case may, in fact, join the congregation. As long as the congregation is still in the middle of the "Yeheh Shemeh Rabba" response, the person may respond together with them. The Poskim debate the question of whether the person in this case should begin his response with "Amen," or if he should omit "Amen" and begin with "Yeheh Shemeh Rabba." The Ben Ish Hai brings those who maintain that since the person did not hear the Hazzan's recitation of the beginning of Kaddish, he cannot answer "Amen," as this would constitute an "Amen Yetoma" (literally, "an orphan Amen") – an "Amen" that does not respond to anything, which is improper. Hacham Ovadia Yosef cited opinions that permit the person to begin with "Amen" if he can quickly think of the words of Kaddish to which he will be responding. However, Hacham Ovadia then brought the ruling of the Hida (Rav Haim Yosef David Azulai, 1724-1806) that if a person hears others answering "Amen" to a Beracha which he did not hear, he may not answer "Amen" with them even if he knows precisely which Beracha they are responding to. The Kaf Ha'haim (Rav Yaakob Haim Sofer, 1870-1939) agreed with this ruling. According to this opinion, one should not answer "Amen" to Kaddish if he did not hear the Hazzan, even if he can quickly think of the Hazzan's words in his mind. Hacham Ovadia thus concluded that it is preferable not to begin with "Amen" in this case, though he added that one who wishes to begin with "Amen" has a basis on which to rely. Hacham David Yosef, in Halacha Berura, noted that different views exist among the Poskim as to whether the rule of "Amen Yetoma" applies to one who responds to Kaddish. In light of this question, Hacham David ruled that one may, in fact, respond "Amen" to Kaddish even if he did not hear the Hazzan, as long as he can think the words in his mind. We generally follow the rulings of Hacham Ovadia, and so it is preferable in this case for the person to begin his response with "Yeheh Shemeh Rabba," omitting "Amen." This entire discussion applies only if the Hazzan had not yet begun "Yeheh Shemeh Rabba." If a person arrives after the Hazzan had begun "Yeheh Shemeh," then according to all opinions, he should not begin with "Amen." This situation is comparable to one who did not answer "Amen" to a blessing of the Amida during the Hazzan's repetition, until the Hazzan began the next Beracha. Once the Hazzan begins the next Beracha, one can no longer answer "Amen." By the same token, one cannot answer "Amen" to Kaddish once the Hazzan had proceeded with "Yeheh Shemeh Rabba." The Poskim debate the question of whether one answers "Amen" if he arrived in the synagogue during Kaddish just as the Hazzan recited, "Ve'imru Amen" ("And say: 'Amen'"). The Ben Ish Hai implies that the person cannot answer "Amen," even though he heard the Hazzan announce "Ve'imru Amen," since he did not hear the words to which the congregation now responds. By contrast, both the Kaf Ha'haim and Hacham David Yosef maintain that the person can answer "Amen" in such a case. The Hazzan must ensure not to repeat the word "Amen" before he begins "Yeheh Shemeh Rabba." After declaring, "Ve'imru Amen," and then pausing to allow the congregation to begin their response, he should proceed directly to "Yeheh Shemeh Rabba," and must not make the mistake of repeating the word "Amen." Summary: If a person arrived in the synagogue as the congregation was responding "Amen Yeheh Shemeh Rabba" to Kaddish, he may join in their response, unless the Hazzan had begun reciting "Yeheh Shemeh Rabba," in which case it is too late to respond. If the Hazzan had yet to begin "Yeheh Shemeh Rabba," the person joins the congregation's response but should preferably omit "Amen" and begin from "Yeheh Shemeh Rabba." If a person arrived just when the Hazzan recited "Ve'imru Amen," he may respond "Amen" with the congregation.

Kaddish is a prayer asking that Hashem's Name shall be recognized, revered and glorified throughout the world. When we answer to the Hazzan, "Amen, Yeheh Shemeh Rabba," we are essentially joining in this prayer, affirming that we, too, pray and yearn for the time when G-d's Name will be great. The Rabbis teach that during our period of exile, G-d's Name is "incomplete," as it were, consisting only of the first two letters – Yod and Heh. This is indicated in Hashem's pronouncement following the war against Amalek, "Ki Yad Al Kes Y-ah" (Shemot 17:16) – that as long as Amalek has yet to be defeated, and evil still exists in the world, G-d's Name is "Y-ah," consisting of only two letters. In the future, the Vav and the second Heh will be added to complete the Name. The Hazzan thus begins Kaddish with the words "Yitgadal Ve'yitkadash," which together consist of eleven letters – an allusion to the letters Vav and Heh, which have the combined number value of 11. "Yitgadal Ve'yitkadash Shemeh Rabba" is a prayer that G-d's Name shall be "completed" through its glorification among all peoples on earth. We therefore proclaim in our response to Kaddish, "Yeheh Shemeh Rabba" – that Hashem's Name shall be "Rabba," "large" and complete, with the arrival of Mashiah, when G-d's Name will be acknowledged and respected throughout the world. Because we respond to Kaddish so often – numerous times each day – we are prone to answering mindlessly, without paying attention to what we are saying. We should try, as much as possible, to concentrate on the meaning of the Hazzan's declaration, and on the meaning of our response – that we are praying for G-d's Name to be known and glorified throughout the world. Some have the custom when the Hazzan begins Kaddish to recite the verse, "Ve'ata Yigdal Na Koah Hashem…" (Bamidbar 14:17). However, the Arizal taught that this practice is incorrect. One should listen silently and attentively to the Hazzan's recitation, and then have in mind when responding that we are joining in his prayer for the glorification of the divine Name.

During Kaddish, the Hazzan must recite "Yeheh Shemeh Rabba" along with the congregation. The Mishna Berura writes that the Hazzan recites "Yeheh Shemeh Rabba" silently, and then raises his voice again when he reaches the word "Yitbarach." The work Az Nidberu (Rav Binyamin Zilber, 1916-2008) explains the Mishna Berura to mean that the Hazzan may recite "Yeheh Shemeh Rabba" silently if he so wishes, but he must then raise his voice beginning with the word "Yitbarach." This ruling, the Az Nidberu explains, is based on the Lebush (Rav Mordechai Yoffe, 1530-1612), who writes that when the congregation responds to Barechu by declaring, "Baruch Hashem Ha'meborach Le'olam Va'ed," the Hazzan also makes this declaration, and may do so silently if he so wishes. By the same token, the Hazzan may recite "Yeheh Shemeh Rabba" silently. It is unclear, however, why, according to this view, the Gemara's promise of reward for one who responds to "Yeheh Shemeh" with "all his strength" ("Be'chol Koho") does not apply to the Hazzan. We would assume that just as the members of the congregation are encouraged to respond "with all their strength," this should be true of the Hazzan, as well. The answer, as some have suggested, might be that the "Yeheh Shemeh Rabba" response is primarily for the congregation, and not for the Hazzan. The Hazzan joins only so that he does not exclude himself from the congregation. Therefore, it is not necessary for him to recite it loudly. However, there seems to be a different reason to require the Hazzan to recite "Yeheh Shemeh Rabba" aloud. The Shulhan Aruch (104:7) writes that if somebody hears Nakdishach or Kaddish while he recites the Amida, he should pause and listen attentively to the Hazzan, whereby he can be considered to have responded to Nakdishach and Kaddish. This ruling clearly assumes that the Hazzan recites the entire Kaddish – including "Yeheh Shemeh Rabba" – loudly, such that the congregants who are still reciting the Amida can listen and thereby fulfill the Misva of responding. It is possible that the Mishna Berura referred to a case where nobody in the congregation was still reciting the Amida, and for this reason, he wrote that the Hazzan does not need to recite "Yeheh Shemeh Rabba" out loud. Regardless, the accepted practice is that the Hazzan recites "Yeheh Shemeh Rabba" aloud, just like the rest of the Kaddish. In light of what we have seen, the Hazzan must have in mind when reciting Kaddish (and Nakdishach, for that matter) that his recitation should fulfill the obligation for those who are reciting the Amida and thus cannot respond. Those who wish to fulfill the Misva by listening to the Hazzan can do so only if both they and the Hazzan have this in mind, and it is therefore imperative that the Hazzan has in mind to fulfill the obligation for those who cannot respond. In fact, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes that if a person reciting the Amida knows that the Hazzan is unaware of this Halacha, and does not have in mind for his Kaddish recitation to fulfill the obligation for those reciting the Amida, then there is no reason for this person to interrupt his Amida prayer to hear the Kaddish. Since the Hazzan does not have in mind for his recitation to fulfill the listeners' obligation, the listeners have no possibility of fulfilling their obligation, and they might as well just continue their Amida without pausing to hear the Hazzan's recitation of Kaddish. Hacham Ovadia Yosef concurred with this ruling. Summary: During Kaddish, the Hazzan recites "Yeheh Shemeh Rabba" together with the congregation. He should do so in a loud voice – like the rest of Kaddish – and should have in mind that those who are reciting the Amida, and thus cannot respond, will fulfill their obligation by listening to his recitation.

Our custom is to extend the "Yeheh Shemeh Rabba" response during Kaddish all the way to "Da'amiran Be'alma." It sometimes happens that the Hazzan does not recite "Yeheh Shemeh Rabba" slow enough to allow the congregation to complete their response before he recites "De'Kudsha Berich Hu." The congregation is meant to answer "Amen" to "De'Kudsha Berich Hu," and the question thus arises as to whether they may answer if they are still in the middle of their "Yeheh Shemeh Rabba" response, having yet to reach "Da'amiran Be'alma." The Arizal, in Sha'ar Ha'kavanot, implies that one should not respond to "De'Kudsha Berich Hu" if he is still in the middle of "Yeheh Shemeh Rabba." This is the ruling of the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Rav Pe'alim. One could explain that the "Amen" response to "De'Kudsha Berich Hu" is less significant than the other "Amen" responses to Kaddish, as evidenced by the fact that not all customs require answering "Amen" at that point. This response therefore does not justify interrupting "Yeheh Shemeh Rabba." In truth, however, the Ben Ish Hai applied this ruling even if the Hazzan recites "Yeheh Shemeh Rabba" so fast that he reaches "Da'amiran Be'alma" before the congregation. In the Ben Ish Hai's view, even the "Amen" response to "Da'amiran Be'alma" does not justify interrupting "Yeheh Shemeh Rabba." This was the position also of Hacham Bension Abba Shaul (Jerusalem, 1924-1998). Hacham Ovadia Yosef, however, disagreed. He maintained that although one should not interrupt "Yeheh Shemeh Rabba" to respond to "De'kudsha Berich Hu," one should interrupt to respond to "Da'amiran Be'alma." Optimally, of course, the Hazzan should recite "Yeheh Shemeh Rabba" slowly, in order to allow the congregation to complete their response before the Hazzan reaches "De'Kudsha Berich Hu." The Ben Ish Hai laments the fact that he was hardly ever able to answer "Amen" to "De'Kudsha Berich Hu," because the Hazzanim in Baghdad recited "Yeheh Shemeh Rabba" too quickly. He repeatedly asked them to recite it more slowly, but they did not. The Hazzan should preferably pause before beginning "Yeheh Shemeh Rabba," and then recite it slowly, so that the congregation can finish their response in time to answer to "De"Kudsha Berich Hu." Summary: Hazzanim should recite "Yeheh Shemeh Rabba" in Kaddish slowly, to ensure that the congregation completes their response in time to answer "Amen" to "De"Kudsha Berich Hu." If one has yet to complete his "Yeheh Shemeh Rabba" response before the Hazzan reaches "De"Kudsha Berich Hu," he should not interrupt his response to answer "Amen." Regarding one who does not finish his "Yeheh Shemeh Rabba" response before the Hazzan reaches "Da'amiran Be'alma," different views exist among the Poskim as to whether he should interrupt his response to answer "Amen" at that point.