Kaddish For Two?

The Efficacy of One Zechus for Two People
&
More than One Reciting Kaddish at One Time
&
Yisgadel vs Yiskadeish

Over the past few years, when I have yartzeit for my mother a’h, I share with the reader common shailos that arise on this ominous day, and questions rabbonim receive having to do with these related topics.

1. Kaddish for More Than One Person?

I receive this shailah at least a couple of times a year. Let me give a classic example. Say someone puts out a mishnayos chart by a shiva. The goal is to complete all of mishnayos by the shloshim. They then see that several mesechtos are not taken; these are usually the most difficult to learn. They will then often ask me if someone who is already learning said mesechta for another niftar can also have in mind this one.

    This may also occur in terms of kaddish. Say an avel is ill and cant make it to shul one day. Should he ask someone to say kaddish who is already saying it, or, ask someone who is not.

   Simply put, can one action benefit two neshamos with one act?

The Magen Avraham takes an extreme view in this, in that even for a mother and a father this would not be of value -say an overlapping year of aveilus, or if they have the same yartzeit. The Chofetz Chaim (Biur Halacha siman 132) and others explain that we do not pasken like this, and indeed, with parents, one zechus does affect both. Rav Yaakov Kamanetzky writes the same (Emes L’Yaakov siman 386, note 224).

    Rav Shlomo Kluger posits that this is only true by two connected people. However, when it comes to two separate people, then one zechus can’t benefit both of them (shu”t HaEleph L’Cha Shlomo, oh’c 68).

    Neverthells, Rav Chaim Kinievsky wrote to Rav Taplin (Taarich Yisroel, p. 514) that in cases of need one can rely on one zechus for more than one neshama.

     Rav Aahron Levine brings from Rav Ahron Kotler and Rav Scheinberg that they both l’chatchila allowed a double (or even more) zechus through one action, so long as the family for whom one is saying it is aware that you are ‘double dipping’ (Kol Bo L’Yartzeit, volume 2). This latter psak is echoed by Rav Moshe Feinstein, although he still recommends only one kaddish is said for each niftar at a time, thus dividing them throughout the day (Igros Moshe, y’d 1, 254).

     So, in the end, if the two meisim are not connected, it is best to avoid, however, if it is a case of need then certainly it should be done.

1. Kaddish One At A Time?

Most are aware that ashkanazim had a minhag that only one person would ever say kaddish at a time. Most halachos about who has the right to the amud, etc. stem from this history. Many ask when we changed to the way we have today, where everyone says kaddish together. This is unclear. We know that already in Brisk, under Rav Chaim, kaddish was said by more than one person at a time (Avodos V’hanhagos M’Beis Brisk, 2:54). The Chasam Sofer also wrote that if there is a fear that someone will forcefully start a kaddish before the rightful person has the ability to start, or the like, then a shul should institute everyone saying ot together, so as to avoid machlokos (shu”t Chasam Sofer oh’c 159).

    But this change was not solely so as to avoid machlokos. The Maharitz Chiyos discusses another concern. At times, there are people who are embarrassed in that they are unable to recite the words of kaddish. He records shuls in his time (19^th century) where the chazan would be surrounded by all the aveilim and he would recite kaddish with them repeating word by word. This was a similar concern mentioned in the mishneh (Bikkurim 3:9) of a concern people will not bring their bikkurim out of the shame in being unable to read.

     On this note, an interesting question arises. Must each person saying kaddish say it loud enough so that if he would have been saying it alone everyone could hear him? Like the Maharitz Chiyus mentions, we have all seen people saying kaddish in a whisper along with everyone else. Perhaps they are shy, or are insecure in the reading skills. Is this ok?

    The Ben Ish Chei states explicitly that so long as others can be heard, one may say it along with them in a low voice (shu”t Rav Poalim 2:14). Rav Shlomo Zalman Aurbach syays the same (Halichos Shlomo, teffila, p. 230).

   It is of interest to note that some poskim were strongly against the minhag of saying kaddish together, for a number of reasons. Some even urged that those saying it should not stand near each other. However, some poskim bring proof from chazal that such a practice dates far back. The Yerushalmi states ‘hischilu’ (they began; Taanis 4:1). The meforshim explain that it refers to kaddish. From the plural we may infer that they would say it as a group (Yesodei Yeshurin p. 242).

1. Yisgadel or Yisgadal?

The exact nusach and pronounciation of kaddish deserves its own column, but for now let us focus on this most famous of questions. The opeoing terms come from Yechezkel 38:23, “v’higadalti v’hiskadashti…”. The Chofetz Chaim writes that since it comes from a verse, this part of kaddish should keep the Hebrew dikduk and be yisgadeil v’yisgadeish. The Aruch HaShulchan, Vilna Gaon and Baal HaTanya agree.

     However, others, such as the Yaavetz, defend the patach (yisgadal…) for kaddish is, after all, an Aramaic teffila. Why then should we use Hebrew grammar for the opening words?

       On this note, the Rashba already points out that kaddish is a mixture of both Hebrew and Aramaic (shu”t Rashba 5:54, see there as to why).

    May the Great Day arrive when kiddush shem shomayim will be fulfilled not merely with words but with our and His actions.