Hebrew | Francais

Search


> > Archive

Shabbat Parashat Teruma 5780

Ask the Rabbi: Kaddish after Anim Zemirot

Rav Daniel Mann

Question: In my shul, at the end of An’im Zemirot, the chazan (child) does not say “Lecha Hashem hagedula …” I understand that it is not permitted to say Kaddish after a shir (song of praise) without p’sukim. Can you provide me with sources to prove this?  

 

Answer: To start with, we at Eretz Hemdah basically agree with you. We wrote a teshuva (Bemareh Habazak VII:2) about whether it is proper to say a Kaddish at all after An’im Zemirot in a place where the minhag was not to but an avel wanted them to change the minhag, which he claimed was wrong. In footnote 4, we accepted the thesis to which you subscribe, that it is the p’sukim added (they were not in the original) to the end of the piyut that justify the saying of Kaddish.

In general, it is problematic to recite an unauthorized Kaddish. The Mishna Berura (55:1) compares saying too many Kaddishes to reciting too many berachot. However, we do not generally find in poskim discussing doubts about Kaddish indications of the same severity of an unnecessary Kaddish as we do regarding a questionable beracha.

Therefore, while we generally agree with you, we are hesitant to state as a simple fact that your shul’s (and we understand others as well) minhag is wrong. Therefore, we will see if we can be melamed z’chut on those who skip the p’sukim and recite the Kaddish.

We found a teshuva by Chief Rabbi David Lau in which he questions the thesis that the p’sukim recited at the end are there to justify the Kaddish. He points to the standard sources (see Mishna Berura 55:2) that state that for p’sukim to justify Kaddish there must be three p’sukim and that, after An’im Zemirot, only two p’sukim are recited. One can add to the apparent incongruence according to the Sha’arei Ephrayim (10:44 in a footnote) that the p’sukim need to be continuous (the ones after An’im Zemirot are from Divrei Hayamim and Tehillim, respectively). Therefore, Rav Lau posits that the reason for the Kaddish is that a major part of An’im Zemirot is based on adapted or reworded p’sukim.

One can claim there is a precedent for saying Kaddish after a shir without added p’sukim in Aleinu. Siddurim cite p’sukim there as well, yet the very broad minhag is to ignore them and recite Kaddish anyway, and perhaps a shir of this type is deserving of Kaddish in and of itself.

However, one can argue with these attempts to break the linkage between p’sukim recited after a shir and Kaddish. First, there are opinions that two p’sukim is enough (Beit David (Saloniki) 30); Bemareh Habazak ibid.; see Ishei Yisrael 15:(98)). The claim that the p’sukim must be consecutive is apparently not accepted. Regarding Aleinu, the Mishna Berura (132:10) points out that it has p’sukim mixed into it (three, albeit from different places in Tanach and interspersed in Aleinu). Therefore, it seems very likely that the p’sukim at the end of An’im Zemirot were intended to justify the Kaddish.

There is another factor which can work (at least if orchestrated well), even according to your assumption, in shuls that do not jointly recite “Lecha Hashem … .” What if, as is likely, some people in the shul do say the p’sukim even if the chazan does not? We have written about whether Kaddish can be recited after Pitum Haketoret when there are not ten people who recite it. The basic sources seem to indicate that six reciters justify Kaddish, even if the chazan did not recite the critical sections (see parallel case in Shulchan Aruch, Orach Chayim 69:1). While even one suffices when the Kaddish is classically required (see ibid.; Pri Megadim, OC, MZ 55:3), there is a machloket (see Magen Avraham 54:9; Aruch Hashulchan 55:9) whether a minority of a minyan suffices when the Kaddish is optional (as the one after An’im Zemirot is). So perhaps someone like you and another one or two who still recite the p’sukim before Kaddish suffice to justify the Kaddish.

So while the sources indicate that it is proper for shuls to recite the p’sukim after An’im Zemirot, shuls that do not make a point of reciting them also have whom and what to rely upon.

Top of page
Print this page
Send to friend


Dedication

We daven for a complete and speedy refuah for:

 

Nir Rephael ben Rachel Bracha
Refael Yitchak ben Chana

Netanel Ilan ben Sheina Tzipora

Netanel ben Sarah Zehava

Meira bat Esther

Yair Menachem ben Yehudit Chana

Rivka Reena bat Gruna Natna

Lillian bat Fortune

Yafa bat Rachel Yente

Eliezer Yosef ben Chana Liba

Ro'i Moshe Elchanan ben Gina Devra

Esther Michal bat Gitel

Yehudit Sarah bat Rachel

 

Together with all cholei Yisrael

 

Hemdat Yamim is dedicated

to the memory of:

those who fell in wars

for our homeland

 

Eretz Hemdah's beloved friends

and Members of

Eretz Hemdah's Amutah

 

Rav Shlomo Merzel z”l
Iyar 10 5771

 

Rav Reuven Aberman z"l

Tishrei 9   5776

 

Mr. Shmuel Shemesh  z"l
Sivan 17 5774

 

R' Eliyahu Carmel z"l

Rav Carmel's father

Iyar 8   5776

 

Mrs. Sara Wengrowsky

bat R’ Moshe Zev a”h.

Tamuz 10      5774

 

Rav Asher Wasserteil z"l

Kislev 9  5769

 

R'  Meir ben

Yechezkel Shraga Brachfeld z"l

&

Mrs. Sara Brachfeld z"l

Tevet 16 5780

 

 R'  Yaakov ben Abraham & Aisha

and

Chana bat Yaish & Simcha

Sebbag, z"l

 

Rav Yisrael Rozen z"l
Cheshvan 13 5778

 

Rav Benzion Grossman z"l
Tamuz 23  5777

 

Rav Moshe Zvi (Milton)

Polin z"l

Tamuz 19    5778

 

R' Abraham Klein z"l

Iyar 18 5779

 

 Hemdat Yamim
is endowed by Les & Ethel Sutker
of Chicago, Illinois
in loving memory of
Max and Mary Sutker
and
Louis and Lillian Klein, z”l

site by entry.
Eretz Hemdah - Institute for Advanced Jewish Studies, Jerusalem All Rights Reserved | Privacy Policy. | Terms of Use.