Tefillah 083

26:
The last few shiurim have been devoted to the major content of the fourth benediction of the Musaf Amidah, because the text of that benediction became problematic for many Jews because of its plea for the restoration of the sacrificial cult. The rest of the Musaf Amidah for Shabbat is not really any different from the Shaĥarit Amidah which we have already covered extensively.

27:
The conclusion of the Amidah is followed by the recital by the cantor of Kaddish. We have noted several times that when recited by the cantor (as opposed to its recitation by mourners) the Kaddish serves as a kind of liturgical punctuation mark: it indicates that at this point a section of the service is concluded. Indeed, in its present instance [Siddur Sim Shalom page 181, Siddur Va'ani Tefillati page 396] it marks what was originally the end of the service in its entirety, for everything that follows it is a later accretion.

28:
Kaddish is one of several liturgical items that are known collectively as Devarim she-bi-Kedushah. This Hebrew term may be renered as 'Items of [special] Sanctity'. The external sign of their special sanctity is the fact that they can only be included in the service when a religious quorum – minyan – is present. The congregating together of ten adult Jews is what changes private prayer to public worship. In his Shulĥan Arukh [Oraĥ Ĥayyim 55:1] Rabbi Yosef Karo defined a minyan as follows:

The sprouting of the first two hairs around the genitalia was always considered to be the physical sign of the onset of adolescence; or, from a different point of view, the end of childhood. No doubt in ancient times when it was necessary to ascertain for legal or ritual purposes whether or not a youngster had reached the end of childhood a physical examination was made. However, of course, such an examination has not been required now for very many centuries and it is a working assumption that a female who has reached the age of twelve and a male who has reached the age of thirteen years must have already fulfilled this requirement (unless there is a clear medical reason to suspect otherwise). This, of course, explains why we celebrate the acceptance of the obligation of observing the mitzvot at this age – Bat-Mitzvah and Bar-Mitzvah.

29
In order to qualify for inclusion in a minyan a person must also be free. That is to say that a slave cannot be part of a minyan. In ancient Israel there were two kinds of slave, or indentured servant:

• A person who was born a Jew but who had been sold into slavery either by himself because of debt or by order of the court for the same reason was to serve for a period of six years, at the end of which period he was to regain his freedom.
• A Jew could maintain a slave who was born as a non-Jew for a period of no more than one year. At the end of that year he must sell his slave to a non-Jew unless the slave asked to convert to Judaism and remain a slave.

(Those who care to pursue the institution of slavery in ancient Israel are invited to read the summary which can be found in our study of Yadayyim Chapter 4.)

The Gemara [Berakhot 47b] records an occasion when Rabbi Eli'ezer was short of one for a minyan so he manumitted to his Canaanite slave on the spot so that he could complete the number of "ten free males". However, by the time of Rabbi Karo (16th century) all forms of slavery among Jews had been defunct for centuries, so his mention of the requirement of legal freedom is as superfluous as his mention of two genital hairs.

30:
In times past the Canaanite slave who had opted for membership of the Jewish people was obligated to observe the same commandments as a Jewish woman. I have on several occasions throughout the years of our study here offered a view of mine as to how and why the status of the modern Jewish woman is essentially different from that of her ancient counterpart. Those interested can refer, for instance, to Berakhot 137. Many decades have now passed since Conservative Judaism first held that adult women can contribute to a minyan just as men do. So, nothing is left of Rabbi Karo's definition except "ten Jewish adults".

31:
Let us return to the halakhah of Kaddish. Many peeople are under the impression that we are required to stand whenever Kaddish is recited (either by the cantor or by a mourner). This is by no means certain from our halakhic sources. For example, in his commentary Mishnah Berurah on Shulĥan Arukh Oraĥ Ĥayyim 56:8, Rabbi Israel Me'ir Kagan (fondly known as the Ĥaftetz Ĥayyim) refers to a view that does not require one to stand for Kaddish: if one was standing for some other reason when Kaddish begins then it is forbidden to sit down until it is completed, but if one were sitting one is not required to stand. This view certainly seems to be the habitual halakhah that is followed in most Sefaradi and most Chassific congregations. However, the Mishnah Berurah also brings another view – approvingly – which seems to be followed in many Ashkenazi congregations and most Conservative congregations. In the book of Judges we are told how Ehud released Israel from the domination of Eglon the king of Moab. Having secreted about his person a dagger Ehud sought audience of the king. The story now reads as follows:

On this our sages commented [Sanhedrin 60a] that if Eglon, a wicked non-Jewish king, rose from his throne when Ehud tells him that he has for him "a message from God" we, devout and God-fearing Jews as we are, could hardly act otherwise when we hear mention made of God's great and holy Name. So when we hear the first words of Kaddish we should stand just as dad Eglon king of Moab.

32:
The most important element of Kaddish as far as the congregation is concerned is the response which follows the first time they are invited to "say Amen". The congregation responds:

In the Gemara [Shabbat 119b] the sages promise that anyone who makes this response "with all his might" will be rewarded by the cancellation in heaven of his "evil decree". Clearly, what is required of us is to make this response clearly and devoutly and not to mumble it or respond in a perfunctory manner. (More of this when we come – soon – to discuss the Mourner's Kaddish.)

To be continued.

Soon, God willing, we shall reach the end of our study of the Shabbat Morning Service. I would be grateful if you would send me emails with your suggestion as to what the next topic of the Halakhah Study Group might be. Hopefully, there will be several topics suggested so that when the time comes I shall be able, once again, to let you, the participants, decide by your majority vote what the next topic shall be. The address for your emails appears in the blurb that follows this and every other shiur.