<!DOCTYPE HTML PUBLIC "-//W3C//DTD HTML 4.01 Transitional//EN"
"http://www.w3.org/TR/html4/loose.dtd"><html><head><title>[Aspaqlaria] Minyan
for a Davar sheBiqdushah</title><link rel="stylesheet"
href="https://www.aishdas.org/asp/wp-content/themes/my_hueman/style.css"
type="text/css" media="screen" /><meta http-equiv="Content-Type"
content="text/html; charset=utf-8"></head><body>Aspaqlaria has posted a new
item, '<a href="https://www.aishdas.org/asp/minyan-qaddish">Minyan for a Davar
sheBiqdushah</a>'<br>
<br>
<font size=+1><br>
<div class="pf-content">
<p>There are <em>tefillos</em> including <em>Qaddish</em>, <em>Qedushah</em>,
<em>Borkhu</em>, that are labeled a “<em>Davar sheBiqdushah</em>“,
literally: “a matter that is in holiness”. The way we usually
study the <em>halakhah</em>, it is said that a <em>minyan</em> is required to
recite a <em>davar shebiqdushah</em>. Which is why we don’t say (e.g.
<em>Qaddish</em>) when <em>daven</em>ing without a <em>minyan</em>.</p>
<p>I am going to propose an entirely different framing.</p>
<p>Because as those who learn <em><a href="https://www.aishdas.org/ahs-yomi"
target="_blank" rel="noreferrer noopener" title="AhS Yomi Home Page">Arukh
haShulchan Yomi</a></em> saw in today’s learning, it is not exactly true
that you cannot say a <em>devar shebiqdushah</em> without a <em>minyan</em>.
Rav Yechiel Michl Epstein writes (<a
href="https://www.sefaria.org/Arukh_HaShulchan%2C_Orach_Chaim.55.7?lang=bi"
target="_blank" rel="noreferrer noopener">AhS OC 55:7</a>):</p>
<blockquote>
<p dir="rtl">כלל גדול הוא בדין זה: כשהיו עשרה,
ויצאו מקצתן באמצע, דגומרים ענין זה עם הקדיש
השייך לזה ולא יותר. כגון שבאמצע פסוקי דזמרה
יצאו מקצתן – גומרים עד ״ישתבח״ ואומר
קדיש…</p>
<p dir="ltr">There is a great principle in this law [of when Qaddish is said}:
If there were ten [men] and some left in the middle, that one finished the
topic with the Qaddish that is associated with it, and no more. For example,
if in the middle of <em>Pesuqei deZimra</em> some of [the <em>minyan</em>]
left in the middle — you complete through
“<em>Yishtabach</em>” and say <em>Qaddish</em>…</p>
</blockquote>
<p>In the situation the Arukh haShulchan describes, <em>Qaddish </em>is said
even though there is no <em>minyan</em> at any point during its recital. It is
said as the coda of a section of prayer that had a <em>minyan</em>, not
requiring a minyan in-and-of itself.</p>
<p>Similarly, when discussing <em>Qaddish deRabbanan</em>, it’s not
about needing a <em>minyan </em>for <em>Qaddish</em>, it’s about saying
<em>Qaddish </em>after a <em>minyan </em>learn. From <a
href="https://www.sefaria.org/Arukh_HaShulchan%2C_Orach_Chaim.55.5?lang=bi"
target="_blank" rel="noreferrer noopener" title="Sefaria - AhS OC
55:5"><em>se’if</em> 5</a>:</p>
<blockquote>
<p>כתב הרמב”ם בסדר התפילה בנוסח הקדיש: כל
עשרה מישראל או יותר, שעוסקין בתלמוד תורה
שבעל פה, ואפילו במדרשות או בהגדות, כשהן
מסיימין אומר אחד מהן קדיש בנוסח זה… והוא
הנקרא קדיש דרבנן. עד כאן לשונו. ומבואר
מדבריו דדווקא עשרה שלומדים ביחד יש רשות
לומר קדיש זה, לאפוקי אם פחות מעשרה לומדים,
וכל שכן אחד כשלומד. ולפי זה יש לגעור באנשים
כשיש להם יארציי”ט, לומדים בעצמם איזה
פרקי משניות ואומרים קדיש. ואסור לעשות כן.</p>
<p>The Rambam writes in his <em>Seder haTefillah</em> in [his introduction
to] the wording of the <em>Qaddish</em>, “Any ten or more Jewish [men]
who delve in studying Oral Torah, even midrashic or aggadic works, when they
finish, one of them says Qaddish with this wording… And that is
called <em>Qaddish deRabbanan</em>.”</p>
<p>It is understood from his words that specifically when it is ten who learn
together that there is permission to say this Qaddish. To the eclusioon of
fewer than ten who study, and all the more so if only one studies. Therefore,
one should stop men who, when they have a <em>yahrzeit</em> learn some
chapter of <em>mishnayos</em> by themselves, and then say <em>Qaddish</em>.
It is prohibited to do this. …</p>
</blockquote>
<p>So, it would seem to me from the example of Qaddish that the relationship
between a <em>Davar shebiQdushah </em>and <em>Minhan</em> is the reverse of
our opening assumption. It is not that these prayers require a
<em>minyan</em>, it is that they are said on having the opportunity to do
something — a section of prayer, learning Torah — as a
<em>minyan</em>.</p>
<p>Perhaps this is even hinted at by the language of the idiom. We do not call
these prayers “<em>Devarim Qedoshim</em> — Holy Matters”.
They are “<em>Devarim shebiQdushah</em> — matters that are in
holiness”. </p>
<p>The <em>qedushah </em>is in our coming together as a minyan, a community
united in <em>Avodas Hashem</em>. And that justifies saying <em>Qaddish</em>,
<em>Qedushah </em>or <em>Borkhu</em>. It is not that you need a minyan for
<em>Qaddish</em>, you only say <em>Qaddish </em>to celebrate the holiness of a
<em>minyan</em>!</p>
</div><br>
</font><br>
<br>
You may view the latest post at<br>
<a
href="https://www.aishdas.org/asp/minyan-qaddish">https://www.aishdas.org/asp/minyan-qaddish</a><br>
<br>
You received this e-mail because you asked to be notified when new updates are
posted.<br>
Best regards,<br>
micha<br>
micha@aishdas.org</body></html>