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The Proper Pronunciation of “Shemeh Rabba Mebarach” in Kaddish
Mar 11Tap to summarizeThe 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."
Transcribe →The Meaning of “Yeheh Shemeh Rabba Mebarach”
Mar 10Tap to summarizeThe 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."
Transcribe →The Proper Pronunciation of “Di Bera Chi’r’uteh” in Kaddish
Mar 9Tap to summarizeOne 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.
Transcribe →Reciting “Amen Yeheh Shemeh Rabba”
Mar 8Tap to summarizeWhen 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…"
Transcribe →The Proper Pronunciation of the First Two Words of Kaddish
Mar 6Tap to summarizeApril 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.
Transcribe →The Proper Position When Reciting Kaddish
Mar 5Tap to summarizeHacham 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.
Transcribe →Bowing While Reciting Kaddish
Mar 4Tap to summarizeThe 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."
Transcribe →Bowing When Responding to Barechu
Mar 3Tap to summarizeThere 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.
Transcribe →Walking in Front of Someone Reciting Kaddish
Mar 2Tap to summarizeIt 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.
Transcribe →Purim – When and How Should Matanot La’ebyonim be Given?
Mar 1Tap to summarizeThe 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.
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