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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."

Does collateral damage in war have a limit – can you destroy a missile base that will kill many civilians in the town nearby. Can you hit a nuclear reactor that will contaminate millions? Are citizens who support the regime considered combatants? What Issurim can you be Doche because of mental health – using phones on Shabbos, or other electric devices that will calm them down?  Does Iran have a Din of an active Rodef if it's only something in the future – they're in middle of making a nuclear bomb that won't be ready for another two years? Is it a Milchemes Mitzvah to start it on Shabbos ?  Can you be Mechalel Shabbos for preventive action – such as attacking on Shabbos to preempt an act (Is it תלוי בהותרה או דחויה- smoking while driving a tank)? Do you have to go to a shelter (odds of getting hurt are very small)? Is a tank Chayuv in Mezuza? Can you make it into a Sukkah? Light Chanukah Neiros? Can you listen do the Megillah on zoom? And more.... with Rabbi Binyamin Zimmerman – Rosh Kollel of World Musmachim Semicha Kollel, Senior Educator at the Zomet Institute of Halacha and Technology,  Captain (Res.) IDF Rabbinate – 19:17 with Rabbi Elyada Goldvicht – Rov in Ranana, Founder and heaod of Semichas Chaver – 53:04 מראי מקומות   

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."

Learn all aspects of Halacha through our 10 minutes a day Kitzur Shulchan Aruch Yomi with Rabbi Ya'akov Trump. This series is kindly sponsored by the Moshe Group & CA In the zechus of רבקה בילה בת נחמה שיפרה And in honor of Rabbi Trump Photo credit: El_design

Learn all aspects of Halacha through our 10 minutes a day Kitzur Shulchan Aruch Yomi with Rabbi Ya'akov Trump. This series is kindly sponsored by the Moshe Group & CA In the zechus of רבקה בילה בת נחמה שיפרה And in honor of Rabbi Trump Photo credit: El_design

Learn all aspects of Halacha through our 10 minutes a day Kitzur Shulchan Aruch Yomi with Rabbi Ya'akov Trump. This series is kindly sponsored by the Moshe Group & CA In the zechus of רבקה בילה בת נחמה שיפרה And in honor of Rabbi Trump Photo credit: El_design

Learn all aspects of Halacha through our 10 minutes a day Kitzur Shulchan Aruch Yomi with Rabbi Ya'akov Trump. This series is kindly sponsored by the Moshe Group & CA In the zechus of רבקה בילה בת נחמה שיפרה And in honor of Rabbi Trump Photo credit: El_design

Don't Trust Your Mind

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.

In Depth Halacha: Siman 318 8-10 [Tea vs Spices. Kalei HaBishul B'Yoiser. Tavlinim]

In Depth Halacha: Siman 318 18 [Hagassah, Stirring on & off the flame]

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."

As The Missiles Fall

As The Missiles Fall

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.

In this timely episode leading into Purim 5786 (2026), Rabbi Aryeh Wolbe reviews the laws of reading the Megillah from Kitzur Shulchan Aruch Siman 141. He begins with the joy of Adar ("When Adar enters, joy increases"), the four special Parshiyot read in the lead-up (Shekalim, Zachor, Parah, HaChodesh), and the Fast of Esther (Ta'anit Esther) on the 13th of Adar (Monday, March 2, 2026, from dawn to nightfall), which commemorates the fasts in the Purim story and is lenient for those in need (e.g., pregnant/nursing women, the ill). The fast humbles us, recognizing Hashem's aid in times of distress.The focus shifts to Megillah reading: obligations for men, women, and children to hear it both night (after stars out, Monday night March 2) and day (Tuesday, March 3); proper synagogue setting with minyan preferred for greater honor to Hashem; three before-blessings (Al Mikra Megillah, She'asah Nissim, Shehecheyanu—with Shehecheyanu at night for Megillah, daytime for the other mitzvot: mishloach manot, matanot la'evyonim, seudat Purim); after-blessing (Harav Et Riveinu); and key customs like reading the ten sons of Haman in one breath, noise at Haman's name (but carefully to avoid missing words), dressing festively, lighting candles upon return home, and adding Al HaNissim in prayers/meals.Additional details include: half-shekel donation (Machatzit Hashekel) before Megillah; no preparation (Maichin) on Shabbos for post-Shabbos Megillah if Purim Sunday; reading from kosher scroll preferred (Chumash ok without blessing if no scroll); Kavanah (intent) for reader and listeners; special rules for mourners/Onein; and early synagogue attendance on Purim morning with Torah reading of Amalek. He notes current events echoing Persia/Iran parallels and invites questions for the Ask Away segment.The episode concludes with a transition to the Ask Away #35._____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on March 1, 2026, in Houston, Texas.Released as Podcast on March 2, 2026_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Hey Rabbi! Podcast: https://heyrabbi.transistor.fm/episodesPrayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Halacha, #Jewishlaw, #Kitzur, #Halacha, #EverydayJudaism, #Purim, #Megillah, #TaanitEsther, #FastOfEsther, #AdarJoy, #AlHaNissim, #Shehecheyanu, #MishloachManot, #MatanotLaEvyonim, #SeudatPurim, #JewishHolidays ★ Support this podcast ★

In this timely episode leading into Purim 5786 (2026), Rabbi Aryeh Wolbe reviews the laws of reading the Megillah from Kitzur Shulchan Aruch Siman 141. He begins with the joy of Adar ("When Adar enters, joy increases"), the four special Parshiyot read in the lead-up (Shekalim, Zachor, Parah, HaChodesh), and the Fast of Esther (Ta'anit Esther) on the 13th of Adar (Monday, March 2, 2026, from dawn to nightfall), which commemorates the fasts in the Purim story and is lenient for those in need (e.g., pregnant/nursing women, the ill). The fast humbles us, recognizing Hashem's aid in times of distress.The focus shifts to Megillah reading: obligations for men, women, and children to hear it both night (after stars out, Monday night March 2) and day (Tuesday, March 3); proper synagogue setting with minyan preferred for greater honor to Hashem; three before-blessings (Al Mikra Megillah, She'asah Nissim, Shehecheyanu—with Shehecheyanu at night for Megillah, daytime for the other mitzvot: mishloach manot, matanot la'evyonim, seudat Purim); after-blessing (Harav Et Riveinu); and key customs like reading the ten sons of Haman in one breath, noise at Haman's name (but carefully to avoid missing words), dressing festively, lighting candles upon return home, and adding Al HaNissim in prayers/meals.Additional details include: half-shekel donation (Machatzit Hashekel) before Megillah; no preparation (Maichin) on Shabbos for post-Shabbos Megillah if Purim Sunday; reading from kosher scroll preferred (Chumash ok without blessing if no scroll); Kavanah (intent) for reader and listeners; special rules for mourners/Onein; and early synagogue attendance on Purim morning with Torah reading of Amalek. He notes current events echoing Persia/Iran parallels and invites questions for the Ask Away segment.The episode concludes with a transition to the Ask Away #35._____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on March 1, 2026, in Houston, Texas.Released as Podcast on March 2, 2026_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Hey Rabbi! Podcast: https://heyrabbi.transistor.fm/episodesPrayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Halacha, #Jewishlaw, #Kitzur, #Halacha, #EverydayJudaism, #Purim, #Megillah, #TaanitEsther, #FastOfEsther, #AdarJoy, #AlHaNissim, #Shehecheyanu, #MishloachManot, #MatanotLaEvyonim, #SeudatPurim, #JewishHolidays ★ Support this podcast ★

Rav Ron's “Minhagim & Halacha” series, Choref 5786

#446> The Book of Esther In The Age Of Rembrandt (with Abigail Rapoport)> To purchase the book: https://amzn.to/3NbssR4> This episode is sponsored by Cancer in Halacha by Dr. Moshe Ornstein. > Purchase the book and use code CIHSC20 for an additional 15% off: https://israelbookshoppublications.com/products/cancer-in-halachah-pre-order> To join the SeforimChatter WhatsApp community: https://chat.whatsapp.com/DZ3C2CjUeD9AGJvXeEODtK> To join the SeforimChatter WhatsApp status: https://wa.me/message/TI343XQHHMHPN1>  To support the podcast or to sponsor an episode follow this link: https://seforimchatter.com/support-seforimchatter/or email seforimchatter@gmail.com (Zelle/QP this email address)Support the show

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.

In this halacha-focused episode, Rabbi Aryeh Wolbe reviews the laws of brachot for items consumed during a bread-based meal (one that begins with netilat yadayim, hamotzi on bread, and ends with Birkat Hamazon). The core principle is that hamotzi on bread exempts all satiating foods eaten during the meal—such as meat, fish, chicken, rice, pancakes, soups, condiments, and most drinks (e.g., water, soda)—from individual brachot before or after, as they are subordinate to the bread, humanity's primary sustenance.Exceptions include wine, which requires its own Borei Pri HaGafen (due to its special status), though wine from Kiddush (before hamotzi) exempts further wine during the meal; a finer wine brought mid-meal may require Hatov Vehametiv. Liquor (e.g., whiskey shots) creates doubt—often resolved by drinking a bit before the meal or on sugar/bread to exempt it. Fruits generally require a before-bracha (e.g., Borei Pri Ha'etz) if eaten alone, as they are not satiating/meal-primary, but no after-bracha (covered by Birkat Hamazon); solutions include eating them with bread (to subordinate them) or careful order to avoid doubt (sfeika berachot lehakel—no bracha in doubt).Special cases: Appetizer fruits/vegetables (e.g., pickled olives, radishes) to stimulate appetite are exempt (part of meal); cooked meal-fruits or designated main-course fruits (eaten with bread) are exempt; baked goods like cake are exempt if satiating but doubtful if dessert-like (intent at hamotzi helps); post-meal coffee (for digestion) requires a bracha (not meal-part), though exempt via sugar. Rabbi Wolbe shares personal/family anecdotes (e.g., his grandfather's vegetarianism and heroic story) to illustrate points.The episode concludes with a transition to the Ask Away #32._____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on February 8, 2026, in Houston, Texas.Released as Podcast on March 1, 2026_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Halacha, #Jewishlaw, #blessings, #Kitzur, #Halacha, #EverydayJudaism, #Brachot, #Hamotzi, #BirkatHamazon, #JewishHalacha, #BrachaRishona ★ Support this podcast ★

Shiur given by Rabbi Heshy Friedman as a Halacha Overview of Purim.

In this halacha-focused episode, Rabbi Aryeh Wolbe reviews the laws of brachot for items consumed during a bread-based meal (one that begins with netilat yadayim, hamotzi on bread, and ends with Birkat Hamazon). The core principle is that hamotzi on bread exempts all satiating foods eaten during the meal—such as meat, fish, chicken, rice, pancakes, soups, condiments, and most drinks (e.g., water, soda)—from individual brachot before or after, as they are subordinate to the bread, humanity's primary sustenance.Exceptions include wine, which requires its own Borei Pri HaGafen (due to its special status), though wine from Kiddush (before hamotzi) exempts further wine during the meal; a finer wine brought mid-meal may require Hatov Vehametiv. Liquor (e.g., whiskey shots) creates doubt—often resolved by drinking a bit before the meal or on sugar/bread to exempt it. Fruits generally require a before-bracha (e.g., Borei Pri Ha'etz) if eaten alone, as they are not satiating/meal-primary, but no after-bracha (covered by Birkat Hamazon); solutions include eating them with bread (to subordinate them) or careful order to avoid doubt (sfeika berachot lehakel—no bracha in doubt).Special cases: Appetizer fruits/vegetables (e.g., pickled olives, radishes) to stimulate appetite are exempt (part of meal); cooked meal-fruits or designated main-course fruits (eaten with bread) are exempt; baked goods like cake are exempt if satiating but doubtful if dessert-like (intent at hamotzi helps); post-meal coffee (for digestion) requires a bracha (not meal-part), though exempt via sugar. Rabbi Wolbe shares personal/family anecdotes (e.g., his grandfather's vegetarianism and heroic story) to illustrate points.The episode concludes with a transition to the Ask Away #32._____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on February 8, 2026, in Houston, Texas.Released as Podcast on March 1, 2026_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Halacha, #Jewishlaw, #blessings, #Kitzur, #Halacha, #EverydayJudaism, #Brachot, #Hamotzi, #BirkatHamazon, #JewishHalacha, #BrachaRishona ★ Support this podcast ★

If you brought 4 challos with the kivsei atzeres 4 kvasim what you do and what's the Halacha about kivsei atzeres shlo lishmo

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.

In this interactive Q&A episode, Rabbi Aryeh Wolbe addresses listener questions on a range of Jewish topics, starting with a critique of the musical/film Fiddler on the Roof. He argues it has harmed American Judaism by portraying Jewish observance as mere "tradition" rather than divine Torah commandments, leading to shaky foundations where practices become optional or emotion-based, rather than rooted in absolute truth and commitment to God. He contrasts this with the unbreakable commitment seen in truly Torah-observant individuals (e.g., refusing to desecrate Shabbos for any price) and ties the title's "fiddler on the roof" imagery to instability without Torah's protective "fence" (ma'akeh, the biblical requirement for railings on roofs to prevent falls).Other questions cover practical halacha, such as the sea splitting being on dry land (citing explicit verses in Exodus 14:29 and 15:19, not just midrash), kosher meat preferences (no halachic preference for rare/medium/well-done once kosher; focus on certified kosher and avoiding waste), grace after meals (Birkat Hamazon applies after bread; dessert is part of the meal for Birkat but not satiating, so separate brachot may apply), and the spies' sin (not lying about the land, but lacking self-belief and positive self-view, leading to negativity).The discussion extends to self-esteem as a mitzvah-like belief in oneself (paralleling belief in God), modesty in Torah knowledge, reflections on Schindler's List (a wake-up call against regret for not doing more mitzvos), handling late guests at meals (start reasonably without ruining Shabbos peace), beautifying mitzvos (zeh Eli v'anveihu – seeing God and glorifying Him with the best), Tu B'Shvat as a Rosh Hashanah for trees/produce/Torah growth (a powerful time for prayer on livelihood, learning, and shidduchim), and the era of Moshiach (clarity where the world recognizes Hashem as One, ending confusion/war, with righteous non-Jews welcomed in a house of prayer for all nations).Throughout, Rabbi Wolbe emphasizes intentional Judaism (kavanah), trusting Hashem (Hashem li lo ira – no fear when God is the pilot), avoiding anxiety through emunah, and prioritizing eternal mitzvos over fleeting concerns.Please submit your questions at askaway@torchweb.org_____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on February 1, 2026, in Houston, Texas.Released as Podcast on February 25, 2026_____________Connect with Us:Subscribe to the Everyday Judaism PodcastApple Podcasts: https://podcasts.apple.com/us/podcast/everyday-judaism-rabbi-aryeh-wolbe/id1600622789Spotify: https://open.spotify.com/show/3AXCNcyKSVsaOLsLQsCN1CShare your questions at askaway@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Subscribe and Listen to other podcasts by Rabbi Aryeh Wolbe: NEW!! Hey Rabbi! Podcast: https://heyrabbi.transistor.fm/episodesPrayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#AskAway, #Torah, #Halacha, #Q&A, #Jewish, #Halacha, #FiddlerOnTheRoof, #TraditionVsTorah, #BirkatHamazon, #TuBShvat, #Moshiach, #Emunah, #SelfEsteemInJudaism, #BeautifyMitzvos ★ Support this podcast ★

In this interactive Q&A episode, Rabbi Aryeh Wolbe addresses listener questions on a range of Jewish topics, starting with a critique of the musical/film Fiddler on the Roof. He argues it has harmed American Judaism by portraying Jewish observance as mere "tradition" rather than divine Torah commandments, leading to shaky foundations where practices become optional or emotion-based, rather than rooted in absolute truth and commitment to God. He contrasts this with the unbreakable commitment seen in truly Torah-observant individuals (e.g., refusing to desecrate Shabbos for any price) and ties the title's "fiddler on the roof" imagery to instability without Torah's protective "fence" (ma'akeh, the biblical requirement for railings on roofs to prevent falls).Other questions cover practical halacha, such as the sea splitting being on dry land (citing explicit verses in Exodus 14:29 and 15:19, not just midrash), kosher meat preferences (no halachic preference for rare/medium/well-done once kosher; focus on certified kosher and avoiding waste), grace after meals (Birkat Hamazon applies after bread; dessert is part of the meal for Birkat but not satiating, so separate brachot may apply), and the spies' sin (not lying about the land, but lacking self-belief and positive self-view, leading to negativity).The discussion extends to self-esteem as a mitzvah-like belief in oneself (paralleling belief in God), modesty in Torah knowledge, reflections on Schindler's List (a wake-up call against regret for not doing more mitzvos), handling late guests at meals (start reasonably without ruining Shabbos peace), beautifying mitzvos (zeh Eli v'anveihu – seeing God and glorifying Him with the best), Tu B'Shvat as a Rosh Hashanah for trees/produce/Torah growth (a powerful time for prayer on livelihood, learning, and shidduchim), and the era of Moshiach (clarity where the world recognizes Hashem as One, ending confusion/war, with righteous non-Jews welcomed in a house of prayer for all nations).Throughout, Rabbi Wolbe emphasizes intentional Judaism (kavanah), trusting Hashem (Hashem li lo ira – no fear when God is the pilot), avoiding anxiety through emunah, and prioritizing eternal mitzvos over fleeting concerns.Please submit your questions at askaway@torchweb.org_____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on February 1, 2026, in Houston, Texas.Released as Podcast on February 25, 2026_____________Connect with Us:Subscribe to the Everyday Judaism PodcastApple Podcasts: https://podcasts.apple.com/us/podcast/everyday-judaism-rabbi-aryeh-wolbe/id1600622789Spotify: https://open.spotify.com/show/3AXCNcyKSVsaOLsLQsCN1CShare your questions at askaway@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Subscribe and Listen to other podcasts by Rabbi Aryeh Wolbe: NEW!! Hey Rabbi! Podcast: https://heyrabbi.transistor.fm/episodesPrayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#AskAway, #Torah, #Halacha, #Q&A, #Jewish, #Halacha, #FiddlerOnTheRoof, #TraditionVsTorah, #BirkatHamazon, #TuBShvat, #Moshiach, #Emunah, #SelfEsteemInJudaism, #BeautifyMitzvos ★ Support this podcast ★

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.

Never Depend on Yourself

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.

In the 19th century, the Herzog family supplied wine to the Emperor, while the 20th ushered in the era and risks of Prohibition in America and the profound transformation of the humble grape juice. Contemporary technology has enabled the wine industry to flourish, yet the intricate halachos makes kosher wine production, a uniquely complex product   Meanwhile in the mid-1500s, Moravia was fertile ground for both the Maharal's views and the Rama's rulings of yayin stam, which resonate to this day.      Timestamps: 00:00 — Opening anecdote   00:00:36 — Intro & episode overview   00:01:12 — Listener feedback (medieval England)   00:02:02 — History: Bohemia & Moravia (1500s)   00:04:54 — Maharal: philosophy of wine   00:08:43 — Nicholsburg controversy (1600s)   00:15:00 — Prohibition & bootlegging (Bronfmans)   00:16:25 — Sacramental wine loophole & abuses   00:25:00 — 1926 regulations & grape juice debate   00:29:30 — Interview: Nathan (Yogi) Herzog   00:35:00 — Herzog: kosher production practices   00:40:00 — Kedem grape juice & market evolution   00:50:00 — Harvest logistics & mashgichim   00:51:54 — Production issues & quality control   00:52:02 — Interview: Rabbi Padva (kashrus expert)   00:53:15 — Halacha: non-Jew involvement, mevushal, transport   01:04:24 — Practical challenges (pumping/maceration)   01:06:06 — Closing & sign-off

We're coming up on the 40th yahrzeit of Rabbi Moshe Feinstein, and this episode is a guided tour through Rav Moshe's Torah on the questions every Ben Torah eventually faces:How do I build a life where Torah stays central… while I'm working, providing, and living in the real world?Our guest, Rabbi Moshe Kurtz (rabbi, podcaster, and serious Rav Moshe researcher), just released a new sefer: Me'oros Moshe — a curated collection of Rav Moshe's divrei Torah on Pirkei Avos, pulling from Igros Moshe, derashos, chidushim, and key writings from talmidim and family.You will hear: how Rav Moshe frames kollel, parnassah, college, career choices, and what it means to live with “aseh Torascha keva” even outside the beis medrash.What you'll learn in this episode:1) Kollel isn't “all or nothing”2) “College” is not automatically the derech ha-parnassah3) The big idea: “Aseh Torascha keva” is about orientation, not just hours4) Career choices: Rav Moshe's lens on medicine and “zero-sum” tradeoffs5) Rav Moshe's greatness wasn't only brilliance — it was care-driven psakTo order Meoros Moshe, click hereBio: Rabbi Moshe KurtzRabbi Moshe Kurtz serves as the Rabbi of Congregation Sons of Israel in Allentown, PA. He is the author of Meoros Moshe (Aleh Zayis, 2025), a Pirkei Avos anthology of scholarship and stories about HaGaon HaRav Moshe Feinstein zt”l. Rabbi Kurtz previously hosted Shu"T First Ask, Questions Later, published Challenging Assumptions (Mosaica Press, 2023), and writes about contemporary halachic issues in forums such as the Journal of Halacha and Contemporary Society (RJJ Journal), OUTorah, The Lehrhaus, Torah Musings and Jewish Action. Rabbi Kurtz proudly serves as a member of the Allentown Police Department's chaplain unit as well as the Allentown School District Superintendent's Interfaith Council. He also contributes to The Morning Call and was featured on Business Matters, a production of the Lehigh Valley Chamber of Commerce (WFMZ Studios). Rabbi Kurtz hosts the As I Walk Through the Valley podcast, and is currently writing a book based on his Unpacking the Iggerot column at Tradition. He can be reached at rabbi@sonsofisrael.net. 

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."