Kaddish Overload:When Less Is More

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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. Kaddish Overload

In Bukharian Jewish tradition, it is customary to honor the deceased at a memorial meal, known as a yushvo. It has become customary by some for Kaddish to be recited after every speaker who shares words of Torah. However, this custom is frowned upon by the poskim.

Rabbi Chaim Benveniste (1603–1673)¹  explained that just as we avoid reciting unnecessary blessings - for instance, making a blessing on each individual fruit at the table, when one blessing can cover them all - we must also exercise caution not to unnecessarily multiply the recitation of Kaddish.  In Halacha, this principle is referred to as "Ein Marbim Be'kaddishim," which translates to "We do not increase the number of Kaddishes unnecessarily." This means that while we should certainly recite Kaddish when it is required, we should not artificially create situations that would necessitate additional recitations of Kaddish.

Rabbi Shmuel Abohav (1610-1694)²  criticized the practice of interrupting Torah study sessions to recite multiple Kaddishes. Instead, it is sufficient to recite a single Kaddish to cover all the passages from the Written Torah (Kaddish Yehe Shelama), and another single Kaddish to cover all the passages from the Oral Torah studied (Kaddish Al Yisrael).

Rav Chaim David Azulay (Chida) writes³ “I am troubled and my soul is disturbed because of the widespread custom of excessively reciting Kaddish. People recite three verses and then Kaddish, and then repeat the process, saying three more verses and another Kaddish. This becomes a meaningless routine. Many have complained about this practice, but no one seems to listen. However, the great Rabbi Chaim Abulafia, of blessed memory, addressed this issue and established an enactment in the city of Izmir against such a practice, as written in his book "Chanan Elokim." I urge those who will listen to correct this practice in their own communities.”

The Vilna Gaon,⁴  Rav Yakov Chaim Sofer (1870-1939),⁵  Rav Eliezer Papo (1785–1828), Rav Yosef Chayim (1835-1909), Rav Eliyahu Mani (1818-1899),⁶ and Rav David Yosef⁷ and many others have concurred with this ruling and also disapproved of this practice.

Rav Bentzion Mutzafi⁸ shared a story he heard from his late father, the kabbalist Rav Salman Mutzafi. The great Rabbi Yosef Chaim, known as the Ben Ish Chai, would often rebuke the community for excessively reciting Kaddish at any time and hour. However, his words fell on deaf ears.

One Shabbat, during his derasha, the Ben Ish Chai took a different approach. He told the congregation that there are two entrances to Heaven, one in the south and one in the north. He explained that when Kaddish is recited in accordance with Halacha, the soul enters through the southern gate. However, if another Kaddish is recited unnecessarily, the soul is moved slowly closer to the exit. And if the Kaddish recitations continue to multiply, the soul reaches the northern gate, where it is ultimately expelled from Heaven. This time, the congregation listened and took heed, avoiding the excessive recitation of Kaddish.

In conclusion, the custom of excessively reciting Kaddish, particularly in the context of memorial meals and Torah study sessions, is a practice that warrants careful reconsideration.

 

III. The Half-Kaddish Before Arvit

It is customary in many synagogues to incorporate a period of Torah study or Halakha discussion following the Mincha prayer service, prior to the commencement of Arvit. The Kaddish Al Yisrael is recited upon the completion of the Torah lesson. The question arises: Is it permissible to recite the half-Kaddish before the beginning of Arvit, immediately after the study session?

According to Halakha Berura (194) and the practice of Rav Ovadia Yosef (Yalkut Yosef 237), an additional half-Kaddish should not be recited prior to the Arvit prayers. Rather, the chazan should commence directly with the Vehu Rahum and Barechu. The rationale is that Kaddish Al Yisrael is recited upon the completion of the Torah lesson can fulfill both necessary functions. However, if there is a significant interruption between the Kaddish Al Yisrael and the start of Arvit, it is considered appropriate to recite the half-Kaddish before beginning the prayer service.

However, some Kabbalists argue that each Kaddish serves a distinct spiritual purpose (as cited by the Kaf HaChaim Sofer (337:3) in the name of the Arizal) and therefore two Kaddishim should be recited. This view is supported by Rav Rahamim Shayo (Shu"t Mehkereh Aretz) and Rav Mantzur BenShimon (Aliba Dehilcheta Vol. 39 pg. 11).

 

 

¹ Kenesset Hagedola (glosses to the Arba'a Turim)

²  Shu”t Devar Shemuel (#183)

³  Birkei Yosef (Kuntres Acharon 132:2), Kesher Gudal 8:9

מאנה הנחם נפשי כי פשתה המספחת להרבות בקדישים מאוד, שאומרים שלש פסוקים וקדיש, וחוזרים לומר שלש פסוקים וקדיש וכיוצא והוי כחוכא ואיטלולא, וכמה צווחות צווחו קמאי על זה ואין שומע ואין מקיץ, וגדול בדורינו מורנו הרב חיים אבולעפיא זלה"ה ראה והתקין בעיר איזמיר כמפורש בתקנותיו אשר בסוף ספרו חנן אלהים, ומי שדבריו נשמעים ימהר לתקן בקהל עדתו

⁴  Ma’aseh Rav Siman 57

⁵  Kaf Hahayim (55:8)

ח) שם  וא"א אותו בפחות מי' וכו'. כאשר טוב למעט בברכות כך טוב למעט בקדישים. הרב מהר"י פאס ז"ל בתשו' כ"י. כנה"ג בהגה"ט. וכן בתשו' דב"ש סי' קפ"ג קירא תגר על זה שנאספים עשרה בני אדם ואומרים כמה קדישים על פסוקי תורה או משנה או גמרא יעו"ש. והב"ד י"א בהגה"ט. ש"ץ דף ף' ע"ב ודף פ"א ע"ג. וכ"כ החיד"א בקש"ג סי' ח' אות ט'. סידור בי"ע אות ב' חס"ל אות י"א. אלא יאמר קדיש אחד על כל מה שלומד תורה שבכתב וקדיש אחד על תורה שבע"פ. חס"ל שם. וכ"כ בן א"ח ז"ל פ' ויחי אות ט'

⁶  Michtav M’Eliyahu Siman 33

7  Halacha Berurah 55:4

נכון למעט באמירת קדישים, ולא יאמר "קדיש" אלא במקום שצריך לאומרו. ולכן הנוהגים לומר כמה פסוקים או דברי תורה, ואחר כך אומרים "קדיש", וחוזרים שוב ואומרים פסוקים או דברי תורה, ושוב אומרים "קדיש", וכן הלאה, יש ללמדם שלא לעשות כן [ומחמת כן כשלומדים תורה קודם תפלת ערבית, ואומרים "קדיש על ישראל" אחר הלימוד, לא יחזרו לומר "חצי קדיש" קודם תפלת ערבית, אלא יאמרו "והוא רחום" ו"ברכו"].

⁸  Orchot Tzion, Vol.1 Siman 4:37

ושמעתי ממור אבי ז"ל שהגאון רבנו יוסף חיים היה צווח בכל כוחו על ההמונים המרבים בקדישים בכל עת ובכל שעה ולא עלתה בידו למנעם כי לא שמעו בקולו בזה ולא הקשיבו לדבריו ואז עשה מעשה ובאחת השבתות בדרשתו הקבועה אמר להם דעו כי בגן עדן יש שני פתחים אחד בדרום ואחד בצפון וכשקוראים קדיש על פי ההלכה מכניסים אותו בשער הדרומי ועוד קדיש מעבירים אותו עוד מקום, וכשמוסיפים ומרבים בקדישים מגיע לשער הצפוני וגורמים לו שיסולק ויוציאוהו מגן עדן ובזה הקשיבו ונמנעו מכך