The Prohibition Against Excessive Kaddish

Tractate Soferim 19:12

מסכת סופרים, פרק יט

Tractate Soferim 19:12

The blessing for mourners is recited in the evening after prayer before the congregation over a cup, and on Shabbat when mourning is not practiced publicly; according to Rabbi Eliezer ben Horkenus, after the Temple's destruction the practice was instituted that grooms and mourners come to the synagogue to receive acts of kindness, with the mourners standing outside or in front of the synagogue building, and after the cantor finishes the additional prayer service, he goes to find the mourners and their relatives, blesses them, and then recites kaddish—but the kaddish recited for the future world is said only over the study of Torah and derash, not otherwise.

Tractate Soferim 10:7

מסכת סופרים, פרק י

Tractate Soferim 10:7

The passage prohibits saying kaddish and barchu with fewer than ten people, though authorities in the West permit it with seven; it notes that the sages ordained specific blessings after the redemption blessing and after the completion of the eighteen-blessing prayer to allow those who did not hear them to fulfill their obligation, citing Rabbi Yochanan's teaching that one may pray all day.

Tractate Soferim 16:12

מסכת סופרים, פרק טז

Tractate Soferim 16:12

A child who has not yet reached the age of religious majority cannot recite Kaddish independently but may answer with the congregation, while an adult reciting Kaddish of the standing prayer (Amidah) must do so with at least ten people present, and a minor cannot be counted toward the quorum for Kaddish, blessings on the Torah, or other communal recitations until age thirteen.

Berakhot 21

ברכות כ״א — ד"ה אוֹ צִבּוּר וְצִבּוּר

Berakhot 21:2

The Gemara presents a dispute over whether one may interrupt prayer to recite "May His great name be blessed" in kaddish, with Rabbi Yehuda and Rabbi Shimon teaching that one may interrupt for this formula even during the study of Ma'aseh Merkava, though the halakha is not ruled in accordance with their opinion.

Arukh HaShulchan, Orach Chaim 55:1-8

ערוך השולחן, אורח חיים נ״ה:א׳-ח׳

Arukh HaShulchan, Orach Chaim 55:1-8

Arukh HaShulchan surveys the laws of minyan and matters of sanctity, including Kaddish, and helps frame why Kaddish requires a genuine communal setting and orderly prayer structure.

Mishnah Berurah 55:1-2

משנה ברורה נ״ה:א׳-ב׳

Mishnah Berurah 55:1-2

The Mishnah Berurah explains the communal requirements of Kaddish and related matters of davar shebikdushah, emphasizing that its recitation is tied to an appropriate minyan and prayer context.

Kaf HaChaim, Orach Chaim 55:1-2

כף החיים על שולחן ערוך אורח חיים נ״ה:א׳-ב׳

Kaf HaChayim on Shulchan Arukh, Orach Chayim 55:1-2

The Raabd identifies seven specific places where kaddish should be recited during prayer: after the introductory psalms, after the Amidah (which is an independent mitzvah), after the Kedusha, after the recitation of a psalm or chapter or aggadic passage, after Ashrei before the afternoon service, after the evening Shema (since evening prayer is optional and those who leave before the Amidah should still hear kaddish), and maintains that no fewer than seven kaddishim should be said daily, corresponding to "seven times daily I praise You.

Arukh HaShulchan, Orach Chaim 56:1-6

ערוך השולחן, אורח חיים נ״ו:א׳-ו׳

Arukh HaShulchan, Orach Chaim 56:1-6

This section explains the responses to Kaddish and the reverence due to them. It is useful background for the concern that multiplying Kaddishim can weaken attentiveness to each individual recitation.

Beit Yosef, Orach Chayim 55

בית יוסף, אורח חיים נ״ה

Beit Yosef, Orach Chayim 55:3

Beit Yosef gathers the rishonim on minyan and davar shebikdushah, including the institutional setting of Kaddish. It is valuable for tracing how the structured use of Kaddish developed in halakhic literature.

Kaf HaChaim, Orach Chaim 56:1-2

כף החיים על שולחן ערוך אורח חיים נ״ו:א׳-ב׳

Kaf HaChayim on Shulchan Arukh, Orach Chayim 56:1-2

This section gathers the laws and kabbalistic emphasis surrounding the congregation’s response to Kaddish, useful for understanding why repeated Kaddishim should not become routine or inattentively recited.

recovered from “Magen Avraham 55:1”

Magen Avraham

מגן אברהם נ״ה

Magen Avraham 55

The Levush holds that the kaddish before Arvit belongs to the Kiddush Hashem (since it was established for people leaving, as the Beit Yosef explains), and therefore if some have already left, one cannot recite kaddish for other purposes since it is merely a custom rather than an obligation.

recovered from “Taz, Orach Chayim 55:1”

Turei Zahav on Shulchan Arukh, Orach Chayim

טורי זהב על שולחן ערוך אורח חיים נ״ה:א׳

Turei Zahav on Shulchan Arukh, Orach Chayim 55:1

The passage explains the reasons for saying kaddish at various points in the service—after the Amidah prayer, after Torah reading, and after the Kedushah—each of which is a separate commandment, and notes the custom of saying at least seven kaddishes daily based on the verse "seven times daily I praise You," while also addressing the kaddish said in the evening service between the conclusion of the Shema blessing and the Amidah.

Shulchan Arukh, Yoreh De'ah 376:4

שולחן ערוך, יורה דעה שע״ו

Shulchan Arukh, Yoreh De'ah 376:4

When multiple mourners are present, the custom is that those mourning a parent have priority for saying kaddish during the first thirty days after burial, after which all kaddishim of the day belong to that mourner; other relatives say kaddish only when there are no mourners for parents, though some places compromise by having other relatives say fewer kaddishim than those mourning parents, and mourners recite kaddish even on Shabbat and Yom Tov (though not the full prayers on those days), while on weekdays those able to pray recite the full prayer service rather than only kaddish yatom, and the custom is to recite kaddish and prayer for only eleven months so as not to declare the parents wicked (as a wicked person's judgment is twelve months).

Mishnah Berurah 55:5

משנה ברורה נ״ה

Mishnah Berurah 55:5

Explains the laws of a minyan of ten and discusses who may be counted, the status of individuals who are absent or unable to answer, and related practical conditions for communal prayer.

recovered from “Mishnah Berurah 132:10”

Mishnah Berurah

משנה ברורה קל״ב

Mishnah Berurah 132

The practice developed to reserve the mourner's kaddish after "Aleinu" specifically for orphans whose parents have died, since there are young or even adult orphans unable to serve as prayer leaders or recite kaddish and blessings after their parents, and it is known from the episode of Rabbi Akiva that the deceased benefits greatly when a son recites kaddish and leads blessings, especially during the first year, making this kaddish a unique opportunity available to all orphans regardless of age or ability.

שבט הלוי ח"ח סי' קס"ג שאלה ג'

שבט הלוי, ח״ח סי׳ קס״ג

שבט הלוי ח"ח סי' קס"ג שאלה ג'

The passage is a responsum discussing the proper placement of a mezuzah in a doorway between two rooms when the directional indicator (heker tzir) is ambiguous, citing sources including the Shakh and the Tur, and ultimately suggesting that in modern homes where a kitchen is used primarily throughout the week while a dining room is used mainly on Shabbat, the mezuzah might be placed at the entrance to the kitchen based on frequency of use rather than importance of the room.

On this pageThe passage is a responsum discussing the proper placement of a mezuzah in a doorway between two rooms when the directional indicator (heker tzir) is ambiguous, citing sources including the Shakh and the Tur, and ultimately suggesting that in modern homes where a kitchen is used primarily throughout the week while a dining room is used mainly on Shabbat, the mezuzah might be placed at the entrance to the kitchen based on frequency of use rather than importance of the room.

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B'Mareh HaBazak Volume IV 118

שו"ת במראה הבזק חלק רביעי קי״ח

B'Mareh HaBazak Volume IV 118

In the custom of the community, when mourners in a house of mourning include both those in the seven days of mourning and others, the household mourners recite kaddish separately and then the other mourners recite kaddish, creating a problem of unnecessary multiplication of kaddishes; the practice of reciting multiple kaddishes presents difficulties, and therefore this custom should be discontinued.

B'Mareh HaBazak Volume IV 117

שו"ת במראה הבזק חלק רביעי קי״ז

B'Mareh HaBazak Volume IV 117

One who arrives at the synagogue and finds a first minyan at the end of prayer may recite kaddish with that minyan; if he wishes, he may also pray with a second minyan and recite kaddishes there, and this does not fall under the restriction that later authorities warned against regarding multiplying kaddishes.

Nitei Gavriel, Aveilus vol 2, perek 46

נטעי גבריאל, אבילות ב סי׳ מ״ו

Nitei Gavriel, Aveilus vol 2, perek 46

The custom is that only one person recites kaddish, not two or more; they draw lots so each person says only one kaddish slowly and in clear language, with the congregation listening and responding amen.

On this pageThe custom is that only one person recites kaddish, not two or more; they draw lots so each person says only one kaddish slowly and in clear language, with the congregation listening and responding amen.

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אמירת קדיש

נטעי גבריאל, אבילות ב סי׳ מ׳

Nitei Gavriel, Aveilus vol 2, perek 40

The passage discusses the laws and customs of reciting Kaddish, particularly emphasizing that one should not say more Kaddishes than what the Sages established, and those who multiply Kaddishim beyond the prescribed amount are disrespecting the holiness of God's name and weakening its sanctity.

On this pageThe passage discusses the laws and customs of reciting Kaddish, particularly emphasizing that one should not say more Kaddishes than what the Sages established, and those who multiply Kaddishim beyond the prescribed amount are disrespecting the holiness of God's name and weakening its sanctity.

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Gesher HaChaim 30

גשר החיים, ח״א סי׳ ל׳

Gesher HaChaim 30

Acharonim write that one should not proliferate kaddishes beyond the standard measure, and kaddish is recited after Torah words, aggadah, a drasha, or a eulogy (specifically with a minyan), or after a psalm of Tehillim.

On this pageAcharonim write that one should not proliferate kaddishes beyond the standard measure, and kaddish is recited after Torah words, aggadah, a drasha, or a eulogy (specifically with a minyan), or after a psalm of Tehillim.

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דיני אמירת קדיש

נטעי גבריאל, אבילות ב סי׳ מ״א

Nitei Gavriel, Aveilus vol 2, perek 41

Section 12 of this passage addresses the problem of multiple mourners saying kaddish simultaneously, stating that ideally they should recite it together in unison, though there is no strict requirement that they pronounce each word together at precisely the same moment.

On this pageSection 12 of this passage addresses the problem of multiple mourners saying kaddish simultaneously, stating that ideally they should recite it together in unison, though there is no strict requirement that they pronounce each word together at precisely the same moment.

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Maamar Mordechai Hilchot Shabbat, Chelek 2 39:57

מאמר מרדכי הלכות שבת, Chelek 2 ל״ט:נ״ז — ד"ה קדיש ביום השנה קדיש בשבוע האזכרה

Maamar Mordechai Hilchot Shabbat, Chelek 2 39:57

There is a custom in this city that when a yahrzeit falls on a weekday, orphans begin reciting kaddish from the evening prayer of the preceding Shabbat through the end of the afternoon service on yahrzeit day; if yahrzeit falls on Shabbat, they begin from the evening of the preceding Shabbat and continue through the end of the following Shabbat, and this custom is cited in Shlomei Tzibur, though the Kuntres HaKavanos appears to indicate that the Arizal recited kaddish for his father only on one day of yahrzeit, at night and during the day.

Maamar Mordechai Limot HaChol 12:21

מאמר מרדכי לימות החול, י״ב:כ״א — ד"ה קדיש וקדושה – אם שומע קדיש

Maamar Mordechai Limot HaChol 12:21

When two people recite kaddish, the congregation should answer after the one who begins first; if one begins only slightly before the other, the congregation responds with "amen vamen.

Minchas Yitzchak 9:122

מנחת יצחק, ח״ט סי׳ קכ״ב

Minchas Yitzchak 9:122

A questioner asks whether four brothers saying kaddish for their mother should each lead a separate minyan so that each can recite all the kaddishes, or whether they should remain in one minyan; the respondent surveys various sources (including the Rema and Levush) on how kaddishim are divided among mourners, notes conflicting practices regarding whether all mourners recite every kaddish or kaddishim are apportioned by lot or number of sons, and concludes that while there is no clear obligation to divide the minyanim, he cannot give a definitive ruling due to pressing circumstances.

On this pageA questioner asks whether four brothers saying kaddish for their mother should each lead a separate minyan so that each can recite all the kaddishes, or whether they should remain in one minyan; the respondent surveys various sources (including the Rema and Levush) on how kaddishim are divided among mourners, notes conflicting practices regarding whether all mourners recite every kaddish or kaddishim are apportioned by lot or number of sons, and concludes that while there is no clear obligation to divide the minyanim, he cannot give a definitive ruling due to pressing circumstances.

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B'Mareh HaBazak Volume VII 2

שו"ת במראה הבזק חלק שביעי ב׳

B'Mareh HaBazak Volume VII 2

The passage discusses a complaint about the burden on the congregation and an increase in kaddishes, noting that during certain times a mourner in a year of mourning requests adding a kaddish yatom after "Shir HaKavod," claiming it is a mistaken custom, and asks whether this request constitutes the problematic ribui kadishim that has been warned against or whether the custom should be changed to accommodate him; it then notes that some places have practiced saying kaddish yatom after Shir HaKavod without it being considered a problem of ribui kadishim.

Maamar Mordechai Limot HaChol 12:38

מאמר מרדכי לימות החול, י״ב:ל״ח — ד"ה קדיש על ב' נפטרים – יש

Maamar Mordechai Limot HaChol 12:38

When multiple deceased are mourned, one may recite a single kaddish for two deceased persons while directing the accompanying prayers toward both of them, and similarly one may light a single candle for two deceased.