(2013/5773)
Before we embark on our analysis of a significant difference between Sefardic and Ashkenazic practice, we must emphasize that the commonalities between these two groups are dramatically greater than their differences. Tefilah is an excellent case in point. Although the melodies and pronunciations differ quite notably, the content and structure of the Sefaradic and Ashkenazic Siddurim are essentially identical. Thus, for example, a Jew whose family has lived more than two thousand years in Persia/Iran easily adjusts to an Ashkenazic Minyan within a few days, and vice versa. The differences lie only in nuance.
One of the most, if not the most, prominent differences is whether to stand or sit for Kaddish – Sefaradim sit for almost all Kaddishim whereas the Ashkenazic custom is to stand. Let us begin our discussion with an explanation of the basis for the Ashkenazic practice.
Ashkenazim Stand for Kaddish – Three Sources
Rama (Darkei Moshe, at the conclusion of Orach Chayim 56) records the Ashkenazic custom to stand for Kaddish, citing the Talmud Yerushalmi as the source for this practice. The Yerushalmi, in turn, cites the unlikely role model of Eglon, the king of Mo’av, who stood when Ehud ben Geira announced that he bears a message of Hashem to him (Shofetim 3:20). The Yerushalmi states that, following this example, we should stand for “Amein – Yehei Shemei Rabbah” as well as any other Davar SheBiKedushah (special prayers such as Kedushah and Barechu that require a Minyan).
The Machatzit HaShekel (O.C. 56) notes that the Talmud Bavli (Sanhedrin 60a) echoes a similar theme. This Gemara discusses how testimony is presented regarding the most regrettable situation of a Megadeif, a blasphemer who insults Hashem by (heaven forfend) cursing Him. The Mishnah states that the most prominent of the witnesses stands when he states the name of Hashem that was cursed. The Dayanim (judges), in turn, stand and rip their clothes. The Gemara states that the source for standing when Hashem’s name is mentioned is none other than Eglon, the king of Mo’av. Kal VaChomer, argues the Bavli, if the Nochri king Eglon was respectful and stood when he heard the name of Hashem, so too we must stand.
Rav Shlomo Kluger (Teshuvot Shenot Chayim 81) cites yet another source for the Ashkenazic practice to stand during Kaddish. He marshals Bil’am’s command to Balak (BeMidbar 23:18), “Kum Balak UShema,” “Stand, Balak, and listen,” in response to Balak’s inquiry as to what Hashem had stated. The Midrash (BeMidbar Rabbah 20:20) states that based on this, we are not permitted to sit when the when the words of Hashem are proclaimed.
The Sefaradic Practice to Sit – the Ari
In light of these three impressive sources – the Talmud Bavli, the Yerushalmi, and the Midrash – it is difficult to comprehend the Sefaradic practice to sit for Kaddish. Before discussing the basis for the Sefaradic custom from the practice of the Ari, we must note the profound impact the Ari had on Sefaradic practice (and on Chasidic practice as well). Those not well-versed in Sefaradic practices assume that Rambam and Rav Yosef Karo (reverently referred to by Sefaradim as Maran, our master) are the two central and exclusive pillars of Sefaradic Halachah. While Rambam and Rav Yosef Karo certainly are most important, the contribution of the Ari is enormous as well. A few examples of where nearly all Sefaradim follow the Ari instead of Rav Yosef Karo are the arrangement of the Seder plate, the blowing of the Shofar during the silent Amidah of Musaf on Rosh Hashanah, and the order of waving the Lulav during Sukkot.
To illustrate the esteem in which Sefaradim hold the Ari we cite a Bakashah (plea) most Sefaradic Jews recite before blowing the Shofar. The one blowing the Shofar asks Hashem to consider as if everyone had in mind the proper Kavanot (mystical intentions) for the Shofar of Moshe Rabbeinu, Rabi Shim’on bar Yochai, and Rav Yitzchak Luria (the Ari). It is breathtakingly stunning to include the Ari in the same category as Moshe Rabbeinu and Rabi Shim’on bar Yochai!
With this perspective, we understand why Sefaradim follow the practice of the Ari (reported by his eminent student Rav Chaim Vital in Sha’ar HaKavanot, Derush HaKaddish p.16) to sit during Kaddish. Rav Chaim Vital testifies that the Ari told him, shockingly, that the Yerushalmi cited by the Rama is not authentic! The Magein Avraham (a major Ashkenazic authority who was greatly influenced by the Ari) explains the basis for this astounding claim of the Ari. He notes that the Pasuk in Sefer Shofetim records that Ehud used the name “Elokim” in communicating with Eglon. The Yerushalmi cited by the Rama, by contrast, cites the Pasuk using the name “YHVH.” In addition, the Yerushalmi presents the Pasuk as saying that Ehud commanded Eglon to stand, whereas the Pasuk does not record this. Instead, the Pasuk states that Eglon stood of his own accord. An authentic passage in the Yerushalmi, explains the Magein Avraham, would never misquote a Pasuk!
Explaining the Sefaradic Custom
The Chatam Sofer (Volume 2, p. 35) defends the Sefaradic custom based on a Gemara (Berachot 34b) regarding bowing during the silent Amidah. The Gemara states that an ordinary individual bows at the beginning and conclusion of Avot and Hoda’ah (Modim), a Kohein Gadol does so at the beginning and end of each Beracha, and a king must remain in the bowing position the entire Amidah. Rashi (ad loc.) explains that the greater one’s stature is, the more he must express humility. This is similar to a king’s unique requirement to write a Sefer Torah and carry it with him wherever he goes (Devarim 17:19). The Torah states (ad loc. 20) that this requirement is intended to prevent the king from becoming haughty. This is another example of the steps that a king must take to avoid his power corrupting him.
Accordingly, Eglon’s standing when the message of Hashem was delivered does not conclusively prove that everyone must stand when Devarim SheBiKedushah are recited. It could be that more humility and respect is expected from a king than from one not endowed with such great power.
One may say the same in regard to the proof from Balak. Furthermore, the Balak situation was entirely different since, as Rashi (BeMidbar 23:18) explains, when Balak asked “What did Hashem speak,” he was mocking Bil’am and Hashem. In response to the mockery, Bil’am demanded Balak to rise and listen to Hashem’s words.
Similarly, one does not necessarily extrapolate from the Megadeif situation that we must stand for Devarim SheBiKedushah. One could argue that standing in such a situation is necessary to compensate for the terrible degradation of Hashem’s name that occurs during Beit Din’s hearing the testimony regarding the cursing of Hashem. Thus, there is no conclusive proof to the Ashkenazic practice to stand for Kaddish.
Indeed, five of the greatest Sefaradic Halachic authorities support the Sefaradic custom to sit for Kaddish. These are the Chidah (Tov Ayin 18:32), Rav Chaim Palaggi (Kaf HaChayim 13:7), the Ben Ish Chai (Parashat VaYechi 8), Rav Ya’akov Chaim Sofer (Kaf HaChayim 56:20), and Rav Ovadyah Yosef (Teshuvot Yechaveh Da’at 3:4). The Mishnah Berurah (56:8), on the other hand, while acknowledging the validity of the other opinion, encourages standing for Kaddish, and this has become the accepted Ashkenazic practice.
Three Exceptions to the Sefaradic Practice
There are three times when even Sefaradim stand for Kaddish. Even the Ari would remain standing for Kaddish if he was already standing, such as during the Kaddish recited after the completion of Chazarat HaShatz. Although the Ari did not require standing for Kaddish, specifically sitting during Kaddish is regarded as disrespectful. Another exception is the Sefaradic practice to stand during the Kaddish recited before the beginning of Ma’ariv of Friday night (Sefaradim and Nusach Sefarad recite Kaddish before the Barechu of Ma’ariv). Rav Chaim Vital explains in his Siddur that one should stand for this Kaddish since it is at this point that one accepts Tosefet Shabbat (the additional time to observe Shabbat). Finally, Rav Ovadyah Yosef notes that it is proper for a Sefaradi who is praying at an Ashkenazic Beit Kenesset to stand during Kaddish. In addition to conforming to Minhag HaMakom (which, in general, is the proper practice – see Mishnah Pesachim 4:1) it seems disrespectful to Hashem if one would exclude himself from a Kehilah which is standing in honor of Hashem. Conversely, it seems appropriate for an Ashkenazi praying at a Sefaradic synagogue to follow the custom of the Kehilah to remain seated for Kaddish.
Conclusion
Rav Ovadyah Yosef concludes about this matter that “Nehara Nehara UFashtei,” a Talmudic phrase (Chulin 18b and 57a) that means that rivers flow at different rates and in their usual places (see Rashi ad loc.). Similarly, Jewish communities that have slight variances in customs should maintain their respective customs.
Postscript
The Ben Ish Chai (Od Yosef Chai Parashat VaYechi) records the practice in Baghdad (until 1950, Baghdad was a major center of Jewish life already from the time of the Gemara) to stand a little bit when the Sheliach Tzibbur recites Barechu. The Ben Ish Chai comments that he knows of no source for this practice. I suggest that it is a compromise approach to the question whether to stand or sit for Devarim SheBiKedushah. We should note that this has become a common practice for many Sefaradim and that in addition many Sefaradim (as well as Ashkenazim) also stand a bit when reciting “Nevareich LEilokeinu SheAchalnu MiShelo” during a Zimun when there is a Minyan.