הלכות קדיש חלק ו | "יהא שמיה רבא" - כ"ח אותיות או כ"ח תיבות, מנהגים וחילוקי דינים | רבי דוד בכר

When the congregation responds, "Amen. May the Great God, etc.", how far should one say? Rabbi David Abu Darham (p. Et) wrote: There are people who want to say "Amen, may the Great God bless you, etc." and they said "Amen." And I have accepted from our rabbis that one should only answer "Amen, may the Great God bless you, the unborn and the unborn, the unborn." And this is evident from the words of our Rabbi Saadia [Gaon] in his siddur. And this is written in the name of the Rosh. And the reason is that there are seven letters and twenty-eight letters for "unborn," and the word "Amen" is not proper because it answers what he said, "May he grow and be sanctified." According to this, one should say "and to the unborn, the unborn" so that there are twenty-eight letters. Moreover, this is the language of the verse we mentioned above. And also in everything in which the sign 7 is written that there should be seven letters - in contrast to the seven letters of "Raqi'in." And 28 letters – in contrast to what we are interested in, “And now let the power of God be great.” He also wrote there that in the verse “In the beginning God created the heavens and the earth” there are also 7 letters and 28 letters. Likewise, in the verse that precedes the Ten Commandments (Exodus 21), “And God spoke all these words, saying,” there are 7 letters and 28 letters. And on this they relied in the entire season, “Amen, may Shemiah Rava be as if he had become a partner in the act of Genesis, and it was considered for him as if he had heard the Ten Commandments from the mouth of the Word to fulfill what is said, “The power of His deeds He declared to His people.” Therefore, our rabbis, z”l, said about the season, “I will be with all my might,” etc., and he intends to be meticulous in 28 letters in it, he is assured that he is a son of the world to come. And according to this, one should be careful not to say “and to the world of the living” (with the addition of 56), because there will be 29 letters in it. Rather, “and to the world of the living” and “and to the world of the living” and “and to the world of the living.” Aked. And the House of Joseph wrote on this with the sign No. 67. And it seems to me that there is no need to change from a coin minted by the Sages for any sermon, and since we received from our predecessors to say 'and to the wise and the wise' (with the addition of 56), the entire Mishnah is on the lower side. And I have heard that there are those who maintain the version of 'and to the wise and the wise with what they said should not be more than 28 letters, and they say that the letter 'Shemya' lacks a Yod because it is so in Daniel (2:20). So. In any case, from all of the above, it is clear that one should only answer up to 'and to the wise and the wise' and nothing more. And it is also clear from the words of the Maimonides (in the version of the Kaddish) that he wrote 'And when he says first and they say Amen, all the people answer "Amen, may the great Shemya bless you and to the wise and the wise", and when he says "May you be blessed" all the people answer Amen. It is clear that one should only answer up to "and to the wise and the wise and the wise", and nothing more. It also appears from Semsar Pardes to Rashi z"l, and from Rashi Abuhav that one should answer only up to "almiya". However, Rashi Abuhav wrote under the name 'Vish Emir' that one should answer Kaddish with 28 syllables. There are 28 syllables from "Yaha shema rabba" to "Damiran balma". And the House of Yosef reported that he found it in some siddur that includes the words of all of them, because if he said up to "almiya" that is enough, but if he continued and said "Yitbarek" he should continue until "and said Amen" and not answer Amen after himself. And the BH criticized the words of those who say that ts"l up to "almiya", which apparently does not mean so from the words of the midrash, that Rabbi Elazar ben Rabbi Yosi said that once he was walking on the road and found Eliyahu z"l and with him four thousand loaded camels. He said to him, What are these loaded camels? He said to him, "Why?" To take revenge with anger and hatred from someone who recites between Kaddish and blessing, between blessing and blessing, between chapter and chapter, between Amen, may the great Shemya Rava be blessed. This means that one must also say God bless you and not stop at the Elmiya. And he was forced to settle there, but he concluded in this verse: “And in any case, it seems that it is also necessary for the one who does not stop between the Elmiya and the Elmiya, since the Midrash Stama Kamer said,” etc. And in the name of Rabbi Yosef Giktelia, he brought that the one who separates between the Elmiya and the Elmiya is as if he separated and pruned in plantings. And thus he ruled in the Shulchan Shulchan there, section 3, “Those who answer up to ‘the Elmiya of the Elmiya’ alone are mistaken, because it is forbidden to separate ‘the Elmiya’ and ‘the Elmiy...