HALACHA OF THE WEEK: STANDING FOR KADDISH The Rama [Orech Chaim 56:1] writes that one needs to stand for "dvarim she’bikdusha" including answering Kaddish. According to Elya Rabba [56:3] one should stand until at least after the words "da’amiran b’alma v’imru amen [Mishna Berurah 56:1]. Although Rav Shlomo Zalman Auerbach agreed that it wasn’t necessary to continue standing after that point, he felt that one should not deviate from the accepted custom to stand until the end of Kaddish [Halichot Shlomo, Tefilla chapter 6 note 48].
The Taz [Orech Chaim53:1; 56:2], however, quotes a different custom. A person standing when the chazan begins to say Kaddish may not sit down, but a person who is sitting is not required to stand [Mishna Berurah 56:8]. The Magen Avraham [ibid. 56:4] however, argues that one should always stand - using as proof that Eglon, King of Moav, stood out of respect for Dvar Hashem [Shoftim 3:20]. Therefore, how much more so do we need to show our respect.
[See Halichot Shlomo, ibid., that Rav Shlomo Zalman Auerbach was careful to stand for the Kaddish that immediately preceded or followed the Amidah, and for the Kaddish recited just prior to leaving shul.]
According to Rav Ovadya Yosef [Yechaveh Da’at 3:4], Sephardic custom is to sit for Kaddish unless one was standing when the recitation of Kaddish began. In addition, the minhag is to stand for the Kaddish said Friday night prior to the beginning of Maariv. He notes that it is proper for a Sephardi davening in an Ashkenazi shul to stand for Kaddish according to the custom of the shul.
In general, Rav Shlomo Zalman Auerbach maintained that when someone is davening in a shul where the minhag differs from his personal minhag, he should not act differently than the congregation if it will be noticeable [Halichot Shlomo, Tefilla 5:23].
DVAR TORAH In this week's parsha, Moshe Rabbeinu refers to the miracle of manna, the heavenly food that Hashem provided for the Jews throughout their years in the desert, in the following manner: "The One Who feeds you manna in the desert... to test you." (Devarim 8:16).
Why did he refer to this miracle as a test? Why not consider it a blessing?
According to Rashi, the "test of the manna" was the laws that governed the manna - the fact that one could not store it or collect a double portion for Shabbat.
However, Seforno disagrees. He suggests that the test of the manna was to see how the Jews would respond if everything in life were delivered "on a silver platter." For while there is a test of faith when life is difficult, there is also a test of faith when things are too easy. (In fact, the Netziv made a similar observation on the words of the Priestly blessing - "May G-d bless you and keep you" - i.e., may He bless you and protect you from those blessings!)
The Maggid of Mezritch once said that when people face troubles, sickness, or mortal danger, they naturally become religious. They go to shul, pray with fervor, and give tzedaka. But when things are going well, they seem to disappear. This was the test of the manna, a test of abundance and not of need.
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MAZAL TOV * to Dr. David and Rachel Spindel on the birth of a great-grandson. * to Daniella & Noam Domsky on the birth of a son. Mazal tov to grandparents, Oren and Judy Domsky and Uri & Karen Kluk, and to great-grandmothers, Marilyn Domsky and Rita Horovics.
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The Day of Learning, the 19th of Av (August 23, 2024) is sponsored by Steve Lavenda in commemoration of the yahrzeit of his father, Sidney Sack z’l.
Sponsorships this week: Seudah Shlishit at KINS Main is sponsored by Dr. Yudel and Louise Mayefsky in commemoration of the yahrtzeit of Yudel’s father, Rabbi Isaac Mayefsky z’l.
Parent Child Learning last week was sponsored by Claire Silverman.
A Donation to the Kiddush Fund was made by: * Naomi Samber in commemoration of the yahrtzeit of her husband, Moshe Samber z’l.
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