Kaddish Recited By Mourners

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By Rabbi Nissan Shalomayev

Rav, Bukharian Jewish Cong. of Hillcrest, Kehilat Ohr V’Achdut

I. Introduction

There are four distinct types of Kaddish prayers, each serving a specific purpose.

  1. Half Kaddish (Chatzi Kaddish): This abbreviated version is recited by the chazan to separate sections within a prayer unit, marking the conclusion of a particular segment. Examples include the transition from Yishtabach to Barechu, or preceding the Shemoneh Esreh in Mincha and Arvit.
  2. Kaddish Titkabal: This Kaddish is recited by the chazan upon completing the main section of a prayer unit, typically following the Shemoneh Esreh.
  3. Kaddish Yehe Shelama: This Kaddish is said after the recitation of written Torah texts, such as Tehillim. It does not include the phrase "titkabal," which is typically recited by the chazan and is usually reserved for mourners.
  4. Kaddish Al Yisrael: This Kaddish is recited by mourners after studying aggadah, or oral Torah portions.

 

II. What is the Daily Frequency of Kaddish Recitation?

The Bet Yosef, citing the Shibole Haleket (Tefilla #8), mandates a minimum of seven daily Kaddish recitations. However, the Kaf Hahayim Sofer (55:1), referencing the Arizal, suggests twelve. This includes six Kaddish recitations during Shacharit (before Hodu, after Yishtabach, after Tachanun, after Uva Letzion, after Hayom Yom, and before Alenu), two during Minchah (before and after the Amidah), and four during Arvit (before Barechu, before the Amidah, after the Amidah, and before Alenu). Some communities add a third Kaddish during Mincha, totaling thirteen, corresponding to the Thirteen Attributes of Mercy.

According to Kabbalah, the universe is made up of four spiritual worlds or dimensions: Asiyah, Yetzirah, Beriah, and Atzilut. Our prayers are connected to these four spiritual worlds, where Kaddish helps our prayers move ever higher from one world to the next, and more cosmically. As per a handwritten letter by Rav Ovadia Yosef (Yated Hameir, Vol. 13, pg 15), the chazan should recite all necessary Kaddish when there are no mourners present. This is to fulfill the mitzvah of reciting the required number of Kaddish.

III. Mourners Kaddish

Mourner's Kaddish (Kaddish Al Yisrael) is typically recited twice during Shacharit and after Torah study sessions. According to the Arizal, Kaddish not only aids in the release of souls from Gehinnom but more significantly facilitates their ascent to Gan Eden. This clarifies the practice of reciting Kaddish on Shabbat, a day of rest for souls in Gehinnom. It also highlights the importance of reciting Kaddish for both the righteous and the wicked. Even the most righteous individuals can benefit from the elevating power of Kaddish, enabling them to ascend to higher levels of Gan Eden.

Rav Eliezer Papo (Chesed Le’alafim 56:19) advises G-d-fearing individuals to instruct their children to recite at least one Kaddish daily (specifically Kaddish Al Yisrael) for them, even after the traditional 12-month mourning period. He cautions that no one can be certain they won’t face divine judgment and punishment beyond this timeframe, especially in our generation. While our Sages teach that the wicked are punished in Gehinnom for 12 months, Rav Chaim Vital reveals that this follows a period of severe, extra-Gehinnom suffering. Moreover, these 12 months are divided into a more severe initial period and a less severe latter period.

According to the Arizal, reciting Kaddish can elevate one's parents' souls to increasingly higher spiritual realms. Sefer Yafeh Lelev (Siman 56) also supports this practice, noting that many pious individuals continue to recite Kaddish daily, even after the traditional mourning period. This act is seen as a fulfillment of the commandment to "honor your father and mother," even after their passing. Given these considerations, it’s prudent to take preventative measures.

 

III. How Many Times

During the initial year of mourning, some parents instruct their children to recite Kaddish eight times daily.1 This custom stems from a Zohar (Noach 62b) that suggests that when Jews in synagogues answer 'Amen Yehe Sheme Rabba' to a single Kaddish, it can mitigate suffering for the deceased for one and a half hours. By reciting Kaddish eight times daily, it's believed that they can alleviate their parents' suffering for a total of twelve hours each day.2

However, Rav Chaim Vital3 explains that the the Zohar is speaking in figurative language. He argues that if each Kaddish truly alleviated suffering for 1.5 hours, then reciting 16 Kaddish daily would theoretically eliminate the concept of entirely. This interpretation is clearly illogical.4

Rather, Rav Chaim Vital explains, that the eighth and final level of Gehinnom, the most severe, is called "Eretz Aifeta". This level is specifically designated for individuals who neglected to say "Amen" during their lifetime, as detailed in the Zohar (Vayelech 285b). Each level within Gehinnom demands a soul's presence for a duration of 1.5 months, culminating in a total of 12 months. When Jews utter "Amen Yehe Sheme Rabba" in the synagogue, it offers a temporary respite of 1.5 hours to the souls confined to this level. Nonetheless, this reprieve does not exempt them from enduring punishment in the other levels of Gehinnom.

In the next BJL, we will explore the issue of unnecessarily increasing the number of Kaddishes recited.

 

  1. Cited by Rav Chaim David Azulay (Chida) in Birkei Yosef (Shiurei Beracha Y.D 376).
  2. This is the source often cited to explain why some mourners choose to lead the tefilot as chazan when they are in mourning or on a yahrzeit. However, as we will see, the Zohar's meaning is not as straightforward as it may seem. Rav Yitzchak Yosef clarifies that the practice of leading prayers as a chazan during a mourning period or on a yahrzeit was not the custom by prominent Sephardic Rabbis of the past. A more appropriate approach would be to have a community-employed chazan, skilled in halacha and dikduk (proper Hebrew grammar and pronunciation), lead the prayers consistently.
  3. Cited by Ohr Hachama commentary on the Zohar and Rav Chaim David Azulay (Chida) in Birkei Yosef (Shiurei Beracha Y.D 376).
  4. Despite the popular interpretation, the Sefer Meorei Ohr (Od Lemoed 140a) clarifies that the Zohar's reference is specifically to the Kaddish titkabal recited during regular prayer services.