Rabbi Aryeh Wolbe Podcast Collection

00:03 - Intro (Announcement)
You are listening to Rabbi Aryeh Wolbe of Torch in Houston, Texas. This is the Prayer Podcast.

00:12 - Rabbi Aryeh Wolbe (Host)
Good, morning everybody, oh, now afternoon. Good afternoon everybody. It is time for us to understand Kaddish. This is the second episode dealing with Kaddish understanding Kaddish in our prayer podcast. So, as we mentioned previously, kaddish is recited, or at least instituted by our sages to be recited seven times a day Three in the morning, two by mincha, two by the evening by marif. So two in the afternoon, two in the evening and three in the morning. Now, that was the original decree. Today we have many more because we want to give opportunity. Those seven are recited by the chazen, by the leader of the congregation, the one who's leading the prayers. Today we have more kadeshim that are added and those are recited by mourners Okay, the mourners, those who are making a Siyum. They also recite a Kadesh. We mentioned this previously. At the graveside there's another Kadesh that's recited. We mentioned that and we shared them in our notes last week. You can find them in the description of this broadcast, of this podcast. We have the link for all of the sheets that we have in front of us. So let's begin by understanding the framework. The first original Kaddish was only half Kaddish. It was only half the Kaddish we have. Over here on our sheet we have the complete Kaddish. As you see, it's the, the Kaddish we have over here on our sheet. We have the complete Kaddish. As you see, it's the complete Kaddish. I added also the half Kaddish, the mourner's Kaddish, the rabbinic Kaddish, the graveside Kaddish and the finishing of a Torah study Kaddish. Okay, so now Kaddish, we said, was composed by the men of the Great Assembly after the first temple, when they were in Babylon. They were in the Babylonian exile and therefore it's written in Aramaic. Our sages also tell us that what we are trying to do, what we are trying to accomplish in Kaddish, our job with Kaddish, is to bring Hashem awareness it's a new word, okay Hashem awareness to the world. And which world? Into this world, the lower world. We're trying to bring Hashem awareness into this lower world and actually into all of the worlds, as we'll see soon. Therefore, we say it in Aramaic, which is not understood by the angels, which would potentially block that holiness, that spirituality, from taking hold in this world. We have a very special mitzvah in the Torah. In Leviticus 22, 32, it says and I will be sanctified among the Jewish people, v'nikdash ti b'soch b'nei Yisrael, I will be sanctified, which is just a background reason for why we have ten people that are required as a quorum for Kaddish to be recited. But additionally, what is? What does it mean to sanctify ourselves for the name of Hashem? We talk about Kiddush Hashem like the absolute Kiddush Hashem. Like the absolute Kiddush Hashem. You know what it is. Absolute Kiddush Hashem means I'm ready to give my life for the Almighty. I'm ready to give my life for the Almighty.

03:35
Rebbe Akiva was being killed. For what reason? Because he wasn't ready to convert, because he was not ready to disavow his commitment to Hashem. And when they were combing his skin with iron rods, he was smiling, he was happy. And his students are there and they're like why are you happy, rebbe? Why are you happy? He said my entire life, my entire life.

04:07
I prayed that I have the opportunity to fulfill this mitzvah of sanctifying the name of Hashem. The highest form of sanctification of God's name is giving our life for Hashem. Where someone says is giving our life for Hashem. Where someone says, convert to another religion, accept another God, denounce Hashem, and you say no. And if they say, do it or else I will kill you, you have to be willing to take a bullet for it. You have to be willing to not disavow our and not only that, declare the name of Hashem. We declare the name of Hashem. We declare the name of Hashem. This is Kiddush Hashem. This is sanctifying God's name and what we do, what we desire.

04:54
You know there were others who prayed for this. They said the Chavetz Chaim prayed that he should die on Kiddush Hashem. I don't think he merited to that. His student did, rabbi Hanan Wasserman. Rabbi Hanan Wasserman was taken from my grandmother's house. He gave his last lecture to his students. They knew the Germans were coming and they were going to murder them in the 9th fort in the Kovne Ghetto. So they said we want you to give a shiur on Kiddush Hashem, on this mitzvah of sanctifying ourselves for the name of Hashem. And then they walked to their death down the street singing Ani Ma'amin, I believe. And they died with great joy because they knew that they fulfilled.

05:34
The absolute perfection of a Jew is giving up our lives for Hashem. Now there's a different type of Kiddush Hashem, and that is the performance of a mitzvah. What is a mitzvah? A mitzvah is doing the will of Hashem. Now there's a different type of Kiddush Hashem, and that is the performance of a mitzvah. What is a mitzvah? A mitzvah is doing the will of Hashem. It's doing something that brings us closer to Hashem.

05:52
But you know what else I could be doing at the time Instead of learning Torah. You know what I could be doing. I could be watching sports, I could be eating food, I could be doing a lot of great things. But I'm ready to give up my desire for the desire of Hashem. That's a smaller form of Kiddush Hashem, of sanctifying God's name. I'm willing to give up my will for the will of Hashem. But there's another, even easier way to do Kiddush Hashem to sanctify God's name. And what is that With the recitation of Kaddish?

06:34
Kaddish is Kiddush is sanctifying. By the way, what do we do on Shabbos? We're sanctifying the day. It's an amazing thing. You know what you can do instead of making Kiddush with your family around the Shabbos table. You can take a flight around the world and you can travel to the beach, and you can do this and do that. You can take a flight around the world and you can travel to the beach, and you can do this and do that. You can do so many things. And we stop everything. We stop all of our business, we stop everything and we raise up a glass and we sanctify God's name.

06:57
We could be doing other things, but we're not doing it. Why? Because this is the will of Hashem. We're willing to give up our own desires, our own things, for the will of Hashem. We're willing to give up our own desires, our own things, for the will of Hashem. That's a sanctity, that's holiness. When I'm ready to give up my will for the will of Hashem, that is holiness. So when someone recites the Amen Yehe Shemei Rabbah, which is part we're going to talk about this in a second we're going to read through the entire Kaddish. When someone says may his name, may his great name, be blessed forever and ever throughout the world, it doesn't say world, it says worlds. We're going to see what this means in a minute. When someone says that what they're doing is they're sanctifying the name of Hashem, they're magnifying and they're sanctifying the name of Hashem.

07:43
The highest form of dedication is giving is mesiris. Nefesh is giving devotion and dedication of our life for Hashem, giving everything up for Hashem, every mitzvah. It's either me or Hashem. Should I take care of myself now? You know, the halacha says, very interestingly, that a person should light the menorah of Hanukkah before they eat dinner. You should search your house for chametz before you eat dinner. You should pray the evening service before you eat dinner. Why? It's very, very clear. What am I going to do first? The will of Hashem or my will Me eat or talk to Hashem? Bring Hashem's name down to the world. It's my will versus the will of Hashem. It's a very simple yet amazingly lofty task that we have. Reciting and responding to Kaddish is a way of sanctifying the name of Hashem.

08:51
Our job with Kaddish is to bring God awareness into the lower worlds. If you remember, we spoke previously in the prayer podcast. We spoke about the four worlds. We have the world of Asiyah, which is the world we're in, then an elevated the world of Yetzirah, the world of Bria and the world of Atzilus. We're not going to get into each of them. You can listen to that episode but what do we use as a transition between each of these worlds? We say Kaddish when we recite the morning blessings and the Karbonot, the offerings. That's the world of Asiyah. We want to elevate to the next. We want to transcend to the next world, which is the world of Psuket, azimra, the world of Yetzira. We need Kaddish Because what does Kaddish do?

09:43
We recite Kaddish, which is, by the way, very interesting. We recite Kaddish between the world of Asiyah to Yetzira, which is Psuket Dezimra, which we're going to start, hopefully, next week. Then we recite Kaddish from the world of Yetzira to the world of Brio, which is the Shema blessings. And our sages tell us that there is no Kaddish between the world of Bria to Atzilus. There is no Kaddish, you're not allowed to interrupt between the redemption and the beginning of the Amidah. So we don't have a Kaddish.

10:20
That's why the prayer, the blessings of the Shema, are called Tfilud D'myushav, the prayer, the sitting prayer. You're supposed to sit in that prayer. You know why? Because when you stand up, you're elevating yourself to the next world. You're specifically supposed to be sitting during the blessings of Kriya, shema and Shema, so that when you stand up, there's a moment when we stand in our prayer, we stand up. By standing up at that time we're elevating ourselves to the next world. And that's in place of the Kaddish.

11:00
The Kaddish is recited later. Therefore we say it in Aramaic, because that way the angels don't get involved. They don't understand the Aramaic and therefore they're not going to interfere with our elevation from world to world. We're bringing the spirit of Hashem into this physical world by reciting the Kaddish. Our mitzvah is to sanctify, therefore, a child who recites Kaddish for the past, parent or grandparent or family, a close family relative. What they're doing is as if. It's as if, because they are extension, particularly a child for a parent. A child is an extension of their parent. They came to this world through the parent, so now it's as if the person who's already deceased is sanctifying God's name. That's why it's so important to recite Kaddish, because it's as if they're reciting the Kaddish themselves. It's as if they are sanctifying the name of Hashem.

12:08
Prayer is to elevate world to world. We're trying to get to a higher place. Therefore, kaddish, at transition point, serves to solidify Hashem in this world. Meaning what do we do? We pray the world of Asiyah in our morning blessings and the offerings. Now I have to establish that God is sanctified in this world. Now I can go to the next world. I go to the next world, the world of Yetzirah. I recite all of the prayers of Yetzirah and now I need to solidify God's presence in that world.

12:46
We have a Kaddish and that's why our sages specifically say that the Kaddish is related to the previous section. It's related to the previous section because you have to solidify God's name in that world, and then you can move on. It's so incredibly important for us to realize the power of Kaddish when we go to synagogue and we say Amen, yehei Shemei Rabba, we're going to go through these words. Now we're going to go through the words of the Kaddish. What we're doing is we're bringing God into our consciousness. We're bringing God into our consciousness, we're bringing God into our world, we're bringing sanctifying God's name in this world. We're saying we're giving up everything to declare your name. So let's begin.

13:35
And, our sages, I'm telling you there's so much to talk about. We can do ten more classes about the Kaddish and it won't suffice Because there is so much to talk about. You know, for example, there's the four words of Yit Kadal, v'yit Kadash Shemei Rabah, four words representing the four letters of Hashem's name. What we're doing is we're representing Hashem's name. Then we say we're going to speak about this, let's go through it, and then we'll explain what the names are. So, beginning of Kaddish may his great name grow exalted and sanctified. And the entire congregation answers what does ameen mean? Ameen means yes, I affirm, I agree. This is true. Meaning I'm joining in your prayer. Meaning the leader of the congregation, the one who's leading the service for the congregation is making this declaration and we're attaching ourselves to it by reciting Amen.

14:36
Sages tell us that someone who, with full intent we mentioned this last week with all of their strength answers Amen, yeheysha Meir Abba, all of the decrees against such a person are nullified. All of the decrees are nullified. How is that? How is it possible that a person's all the decrees against the person are nullified? How? Because what did we do wrong?

15:06
When a person does something wrong, why is there a punishment for that person? There's a punishment for that person? Very simple because I removed that sanctity of Hashem in this world for that person. There's a punishment for that person? Very simple, because I remove that sanctity of Hashem in this world. What do I do now? I recite the Kaddish, I say Amen, I'm bringing it back into this world. And when we do it, bechol Kochol.

15:31
The Talmud says because you do it with all of your strength, you're giving your full self to it. You're giving your full self to it, you're removing that sin per se and now you're forgiven. It's very easy for you to be forgiven. You're forgiven because what got you into the problem is now you're getting yourself out of it by declaring Hashem's name, by sanctifying the name of Hashem. So we say ameen.

15:54
The entire congregation says ameen, be'al modiv rachir usei. So we say. The entire congregation says in the world that he created as he willed. May he give reign to his kingship and, according to Nusach Sfard, we add over here, bring forth his redemption and hasten the coming of the Mashiach. And what is the whole congregation answer? Amen, indeed, true. We affirm Bechay Yechonu V'yom Echon, in your lifetimes and in your days and in the lifetime of the entire family of Israel, swiftly and soon now, respond Amen.

16:34
What's going on here? Where is this name of Hashem going to grow, be exalted and sanctified the Alma in the world, in all of the worlds? Which worlds did we talk about? The four worlds we're declaring every time? You understand the power we say amen. We don't realize. I'll tell you the biggest challenge, the biggest challenge is we say, say amin to blessings, from when we're a child, before we even have knowledge, before we have understanding, and we say it so many times, repeated again and again and again. Now we have to retrain ourselves that we have intention, focus, thought.

17:17
When we respond to Amen, when we say Yehe Shmei Rabba, what do we say then? Yehe, may his great name be blessed forever and ever, throughout all the worlds. Who is the first to say this? Who is the first to recite Amen, yehe Shmei Rabba? Or say, just tell us that, jacob, when he was with his sons right before he passed away and he gave all of them their blessings, what did Jacob recite? He recited the Yehe Shemei Rabba right when it was instituted. It was instituted in Aramaic, but the original Yehe Shemei Gadol right. Our sages tell us that it was originally in the Hebrewamaic, but the original Yehesha mei gadol right. Our sages tell us that it was originally in the Hebrew Yisbarach, the next phrase Yisbarach v'yishtabach v'yisparach.

18:06
We're praising Hashem, blessed, praised, glorified, exalted, extolled, mighty, appraised and lauded. Be the name of the Holy One. Blessed is he. And what does everybody say? Amen. Be the name of the Holy One. Blessed is he. And what does everybody say? Amen, le'eilam mikob b'chasa, beyond any blessings and song, praise and consolation that are uttered in the world, and say Amen means the greatest praise in the world should be for Hashem.

18:32
You think of like the power today that we have with media. Imagine if all the media was dedicated to bringing the name of Hashem of like the power today that we have with media. Imagine if all the media was dedicated to bringing the name of Hashem, to bringing clarity to the world, that will come. May the, may, the prayers and pleas of the entire family of Israel be accepted before their father, who is in heaven. Now respond Amen, yehe Shalom Araba. May there be abundant peace from heaven and good life upon us and upon all Israel. Now respond Amen.

19:10
Now, what's this peace? How do we have peace? Because when we have Hashem, what do we have? We have peace. If we're bringing Hashem into this world, what's going to be the result? Peaceem. What do we have? We have peace. If we're bringing Hashem into this world, what's going to be the result? Peace. So what do we say now? Oseh shalom b'mamav, he who makes peace in his heights, may he, in his compassion, make peace upon us and upon all Israel. Now respond Amen. So this is the Kadesh Sholem. Again, there's five different Kadesh Sholem.

19:36
But do you know what's really amazing? We say a phrase in the Mishnah Talmidei Chachamim Marbim Sholem Ba'olam, the righteous scholars, bring peace to this world. Does it make sense? Now? It makes all the sense in the world. Why? Because what's their job? To bring godliness into this world, to sanctify the name of Hashem. So by doing so they're bringing peace into the world. What's Hashem's name? Hashem's name is shalom is peace, which is why the halacha says we can't greet someone in the restroom because it's the name of Hashem.

20:12
Now, just a little interesting thing, that we see that the number of words in Yitkadel v'Yitkadesh, me'er haba, we said it was four, reflecting the name of Hashem, the four-letter name of Hashem. But then if you continue, all of that is 28, which equals the sorry is 10 letters, is 10 words total and that is the. If you spell out the name of Hashem Yud, hey and Vav and hey then what you're doing is that is 10. So we're bringing godliness further down. Then we have Milu de milu. If you spell out each of those letters further, you'll have 28, and we know 28 is the number, the numerical value of koach, of strength. Very interesting that you have 28 letters of Yehe Shmei Rabba. Then you have from there all the way till Be'alma, you have 28.

21:18
If you go to a Sephardic synagogue you'll notice that they all recite in unison Yehe Shmei Rabba, mevorach Le'olam, me'olmei Alma. Yit Barach V'Yit Pah, v'yit Pah, v'yit Turman, v'yit Naseh, v'yit Adav V'Yit Alev V. They stop there and then the chazen continues why that's 28 words? Specifically, those 28 words are the ones recited by the congregation. So there's still so much more to talk about.

21:51
When we talk about Kaddish, we're talking about the connecting point. We do a lot of great things, but here we have an opportunity, every time we pray, to bring Hashem awareness into this world, into our own lives, into our own congregations, into our own communities, into this world. We're bringing God awareness into this world. That's what Kaddish is all about, which is why it's such an incredible achievement, when we do pray, that we are able to bring godliness and we think, like, what can I do? Me, I'm a nobody, I'm a little guy here in Houston. What am I doing? No, no, no. You can accomplish absolute greatness. This is the gift of Kaddish.

22:39
My dear friends, this concludes part two of the Kaddish. I'm happy that we had an ability, an opportunity somewhat to gain a little bit of clarity on the Kaddish and hopefully next week we will begin with Mizmor Shir Hanukkah, sabayis L'David, which is the beginning of Pesuket Zimra. We're going to be talking a lot about Pesuket Zimra. We're going to learn what it means those words. Pesuket Zimra is in Aramaic is the verses of praise, but Zimra also means Lismor means to prune, to prune. What are we pruning, what are we doing? Okay, we're going to talk about that next week. My dear friends, I look forward to learning more together. God willing, have an amazing week.

23:28 - Intro (Announcement)
You've been listening to Rabbi Aryeh Wolbe on a podcast produced by TORCH, the Torah Outreach Resource Center of Houston. Please help sponsor an episode so we can continue to produce more quality Jewish content for our listeners around the globe. Please visit torchweb.org to donate and partner with us on this incredible endeavor.