קדיש Class Fifty One: Why answering Amain is greater than saying the Bracha גדול העונה אמן יותר מן המברך. Amain is 91 הוי’ אדנ”י. אמן next letter בנ”ס אמן is bringing G-dliness from the highest to the lowest levels.

קדיש Class Fifty: What is the meaning of the word Amain? אמת אומונה Truth and faith, affirmation, א-ל מלך נאמן, Truth in an absolute way. In good times: Truth; in poor times: faith. נאמנות Loyalty, human אמת.

קדיש Class Forty Nine. To explain the two levels of peace, we prefaced what, and why, is Atzilus, a place (of מ”ה,) where the peace (G-dliness) already exists, and that world becomes the basis for the peace in the lowest worlds. The two worlds (or: possible Atzilus), Tohu and Tikun. עושה שלום במרומיו peace in…

קדיש Class Forty Eight. There are two levels of peace: In a Holy environment and outside the Holy Environment. This is the difference between the peace in יהא שלמא רבה and the peace in עושה שלום במרומיו. This is explained with the RaMaK’s explaining the way we bow by עושה שלום, first left, and then…

קדיש Class Forty Seven. Continued from class 46. The Shalom here is culminating the Davening or Learning. Chayim Tovim means life rooted in (absolute) goodness.

קדיש Class Forty Six. Peace, in this sentence יהא שלמא רבה, means culminating the Davening or Learning, so it shouldn’t spill over hysterically. Two versions: A) 12 expressions of peace, against the 12 שבטים. B) 2 expressions (our version.) If you know detail you must use it, but if you don’t, generalization has a great…

קדיש Class Forty Five. Continued from 44. The peace at the end of עבודה and the peace as we go into the world. The two opinions of this sentence (יהא שלמא רבה) has only two ideas (שלמא רבה and חיים טובים) or twelve ideas as found in אבודרהם and many (נוסח ספרד סידורים).

קדיש Class Forty Four. שלמא רבה and עושה שלום both speak of שלום peace. But (notwithstanding the צלותא דאברהם) both are necessary. One is the peace after the struggle in תורה עבודה or גמילות חסדים The other (as explained in the רמ”ק) is the peace needed to go out into the world. The רמ”ק explains…

קדיש Class Forty Three. The end of Kaddish is really about Hashem. יתגדל ויתקדש שמי’ רבה was originally said by simple people and then became a staple of our Tefilla. These two last lines deal primarily with peace. According to the צלותא דאברהם, the idea of שלמא רבה מן שמייא isn’t about peace but a…

קדיש Class Forty Two. End of תתקבל- we explore the words קדם אבוהון דבשמייא (which, according to the רמ”ק) refer to כתר חכמה בינה and the idea is that after the sacrifice (תתקבל) and the coming close (צלותהון ובעותהון דכל בית ישראל) Hashem embraces us (קדם אבוהון דבשמייא).