## Kitzur Shulchan Arukh Siman 26

###### Kitzur Shulchan Arukh 26:1
[Kitzur Shulchan Arukh 26:1](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/26:1)

נִמְצְאוּ בַּמִּדְרָשִׁים הַרְבֵּה מַעֲשִׂיּוֹת, כִּי עַל יְדֵי שֶׁהַבֵּן אוֹמֵר קַדִּישׁ בִּשְׁבִיל אָבִיו אוֹ אִמּוֹ, נִצּוֹלִים מִן הַדִּין. עַל כֵּן נוֹהֲגִין לוֹמַר קַדִּישׁ. וְכֵן לַעֲלֹת לַמַפְטִיר וּלְהִתְפַּלֵּל לִפְנֵי הַתֵּבָה, וּבִפְרָט בְּמוֹצָאֵי שַׁבָּתוֹת, שֶׁהוּא הַזְּמָן שֶׁחוֹזְרוֹת הַנְּשָׁמוֹת לְגֵיהִנֹּם, וְכֵן בְּכָל עַרְבִית שֶׁאָז תִּגְבֹּרֶת הַדִּין. וְיֵשׁ בְּעִנְיַן הַקַּדִּישִׁים כַּמָּה חִלּוּקֵי דִּינִים עַל פִּי הַמִּנְהָגִים.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Many stories are told in the *Midrashim* indicating that because the son said kaddish for his father or mother they were saved from [Heavenly] judgment. It is, therefore, customary [for a mourner] to say kaddish, to be called up to *maftir*, and to act as chazzan before the congregation, especially on *motza'ei shabbos* (ending of Shabbos) which is the time when the souls return to *Geihinnom*. The same holds true for every evening, for then judgment is rendered with great severity. Concerning the kaddish there are many divergent rules, in accordance with the various [local] customs.


###### Kitzur Shulchan Arukh 26:2
[Kitzur Shulchan Arukh 26:2](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/26:2)

בְּתוֹךְ שִׁבְעָה, בֵּין שֶׁהוּא קָטָן בֵּין גָּדוֹל, בֵּין תּוֹשָׁב בֵּין אוֹרֵחַ, יֵשׁ לוֹ כָּל הַקַּדִּישִׁים, וְדוֹחֶה כָּל הָאֲבֵלִים. וַאֲפִלּוּ פָּגַע הָרֶגֶל תּוֹךְ שִׁבְעָה הַמְבַטֵּל גְּזֵרַת שִׁבְעָה, וְכֵן לְאַחַר שִׁבְעָה שֶׁמְבַטֵּל גְּזֵרַת שְׁלֹשִׁים, לְעִנְיַן קַדִּישׁ אֵינוֹ מְבַטֵּל. וְכֵן לֹא אַמְרִינָן לְעִנְיַן קַדִּישׁ מִקְּצָת הַיּוֹם כְּכֻלּוֹ. וַאֲפִלּוּ בְּמִנְחָה שֶׁל יוֹם הַשְּׁבִיעִי, יֵשׁ לוֹ כָּל הַקַּדִּישִׁים, וּמוֹנִין שִׁבְעָה וּשְׁלֹשִׁים מִיּוֹם הַקְּבוּרָה. וְאַף עַל פִּי שֶׁהָאָבֵל לֹא שָׁמַע מִיָּד, וְנוֹהֵג אַחַר כָּךְ שִׁבְעָה יְמֵי אֵבֵל. מִכָּל מָקוֹם, לְעִנְיַן קַדִּישׁ אֵין לוֹ דִּין שִׁבְעָה. וְכֵן אִם מֵת בָּרֶגֶל מוֹנִין לְעִנְיַן קַדִּישׁ מִיּוֹם הַקְּבוּרָה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
During the *shivah*,¹ whether [the mourner] is a minor or an adult, a resident or a visitor, he is entitled to say all the *kaddishim*, precluding all other mourners. Even if a festival occurs during the *shivah* which, cancels the rules of the *shivah*, or [if the festival occurs] after the *shivah* which cancels the rules of the *sheloshim*,² this does not nullify the laws of kaddish. Likewise, relative to kaddish [we do not apply] [the principle] that part of the day is considered as the whole day. Thus, even at *Minchah* of the seventh day, the mourner has the right to say all the *kaddishim*. The *shivah* and *sheloshim* are counted from the day of the burial. Even though the mourner was not informed [of his loss] immediately, and begins to observe the seven days of mourning afterwards, yet, with regard to saying kaddish the rules of *shivah* do not apply in his case.³ Similarly, if the death occurs on a festival, with regard to the kaddish we count, from the day of the burial.⁴ begins, after the festivals.

footnotes:
¹ The first seven days of mourning.
² The first thirty days of mourning.
³ And he has no preference during his period of mourning.
⁴ And not from the day the shivah


###### Kitzur Shulchan Arukh 26:3
[Kitzur Shulchan Arukh 26:3](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/26:3)

אִם יֵשׁ בְּבֵית הַכְּנֶסֶת גַּם יָאהרְצַיְיט (פי' יום השנה לפטירת אביו או אמו). אֲזַי אִם הַבֶּן שִׁבְעָה הוּא קָטָן, שֶׁהוֹלֵךְ כָּל יְמֵי הַשִּׁבְעָה לְבֵית הַכְּנֶסֶת, יֵשׁ לְהַיָּארְצַיְיט קַדִּישׁ אֶחָד. וְאִם יֵשׁ הַרְבֵּה יָאהרְצַיְיט, יֵשׁ לְכָל אֶחָד קַדִּישׁ אֶחָד. וַאֲפִלּוּ אִם הַקָּטָן שֶׁהוּא בֶּן ז' יִדָּחֶה לְגַמְרֵי. וְאִם יֵשׁ בֶּן שְׁלֹשִׁים, יֵשׁ לוֹ גַּם כֵּן קַדִּישׁ אֶחָד. אֲבָל אִם יֵשׁ הַרְבֵּה בְּנֵי שְׁלֹשִׁים, אֵין הַקָּטָן בֶּן שִׁבְעָה נִדְחֶה מֵחֲמָתָן לְגַמְרֵי. וְאִם הוּא גָּדוֹל, שֶׁאֵינוֹ הוֹלֵךְ כָּל הַשִּׁבְעָה לְבֵית הַכְּנֶסֶת אַף עַל פִּי שֶׁמִּתְפַּלֵּל בְּבֵיתוֹ בְּמִנְיָן, מִכָּל מָקוֹם, כְּשֶׁבָּא בְּשַׁבָּת לְבֵית הַכְּנֶסֶת אוֹמֵר כָּל הַקַּדִּישִׁים. וְאִם יֵשׁ שָׁם יָאהרְצַיְיט, אוֹמֵר גַּם כֵּן כָּל הַקַּדִּישִׁים, מִלְבַד קַדִּישׁ אֶחָד יָטִילוּ עָלָיו גּוֹרָל. וְאַךְ כְּשֶׁנִּתְבַּטֵּל מִמֶּנּוּ הַשִּׁבְעָה עַל יְדֵי רֶגֶל, אוֹ שֶׁמֵּת אָבִיו בָּרֶגֶל, אֲזַי יֵשׁ לוֹ דִּין קָטָן, כֵּיוָן שֶׁיָּכוֹל לֵילֵךְ לְבֵית הַכְּנֶסֶת בְּכָל יוֹם.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If there is also a *yorzeit*⁵ at the synagogue, then if the person observing *shivah* is a minor who attends [services] throughout the *shivah* at the synagogue, then the *yorzeit* may say one kaddish. If there are many people observing *yorzeit* then each one may say one kaddish, even if [because of that] the minor who is observing *shivah* is entirely excluded [from saying kaddish]. If there is a mourner observing *sheloshim* he may also say one kaddish. But if there are many observing *sheloshim*, then a minor who is observing *shivah* is not entirely excluded because of them. If [the mourner] is an adult who does not attend services [during *shivah*], at the synagogue, even though he prays at his home with a *minyan*, nevertheless, when he comes to the synagogue on Shabbos, he is [entitled] to say all the *kaddishim*. If one who is observing *yorzeit* is there, he is still entitled to say all the *kaddishim*, except for one kaddish over which lots should be drawn [to determine who will say it]. But if the *shivah* was interrupted either because of an intervening festival or his father's death occurred on a festival, then the law regarding a minor applies to him, since he may attend [services] at the synagogue daily.

footnotes:
⁵ Anniversary of the death of a father or mother.


###### Kitzur Shulchan Arukh 26:4
[Kitzur Shulchan Arukh 26:4](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/26:4)

בֶּן ז' קָטָן, וּבֶן ז' גָּדוֹל בַּשַׁבָּת כְּשֶׁבָּא לְבֵית הַכְּנֶסֶת, שָׁוִים בְּקַדִּישִׁים, וְאִם יֵשׁ גַּם יָאהרְצַיְיט, הוּא נִדְחֶה מֵחֲמַת הַגָּדוֹל. וְלָכֵן יֵשׁ לְהַגָּדוֹל קַדִּישׁ אֶחָד יוֹתֵר מִן הַקָּטָן, דְּהַיְנוּ הַקַּדִּישׁ שֶׁהָיָה צָרִיךְ הַקָּטָן לָתֵת לְהַיָּאהרְצַיְיט.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
A minor and an adult who are observing *shivah;* have equal rights regarding the kaddish, when they come to the synagogue on Shabbos. A person who is observing *yorzeit*, is barred by the adult [from saying kaddish], and, therefore, the adult recites [in this case] one kaddish more than the minor, that is, the kaddish which the minor would have had to give to the *yorzeit*.


###### Kitzur Shulchan Arukh 26:5
[Kitzur Shulchan Arukh 26:5](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/26:5)

יָאהרְצַיְיט וְכֵן בֶּן שְׁלֹשִׁים, קוֹדְמִין לִשְׁאָר אֲבֵלִים שֶׁהֵם בְּתוֹךְ הַשָּׁנָה. וּמִכָּל מָקוֹם יֵשׁ לָהֶם לָתֵת גַּם לָהֶם אֵיזֶה קַדִּישִׁים. וְיֵשׁ לִנְהֹג שֶׁקַּדִּישׁ דְּרַבָּנָן, וְגַם הַקַּדִּישׁ שֶׁלְאַחַר עָלֵינוּ, יִהְיֶה לְהַיָּאהרְצַיְיט אוֹ לְבֶן ל', וּשְׁאָר הַקַּדִּישִׁים לִשְׁאָר הָאֲבֵלִים, אִם יֶשְׁנָם כְּמִנְיַן הַקַּדִּישִׁים.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
A person observing *yorzeit* and one observing *sheloshim* have preference over other mourners who are in their year of mourning. Even so, they should also be given some of the kaddishim. It is proper to follow the practice that the *kaddish derabbonon* and also the kaddish that is said after *Aleinu*, should be assigned to the person observing *yorzeit* or *sheloshim*, while the other *kaddishim* should be said by the other mourners, if there are as many mourners as there are *kaddishim*.


###### Kitzur Shulchan Arukh 26:6
[Kitzur Shulchan Arukh 26:6](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/26:6)

יָאהרְצַיְיט וּבֶן שְׁלֹשִׁים הֵיכָא דְּאִכָּא רַוְחָא (פ' כשיש אפשרות), בֶּן שְׁלֹשִׁים קֹדֶם, וְאֵין לְהַיָּאהרְצַיְיט רַק קַדִּישׁ אֶחָד. וְאִם יֵשׁ הַרְבֵּה יָאהרְצַיְיט יֵשׁ לְכָל אֶחָד קַדִּישׁ אֶחָד, וְאַף עַל פִּי שֶׁהַבֶּן שְׁלֹשִׁים יִדָּחֶה לְגַמְרֵי, מִשּׁוּם שֶׁהוּא יֹאמַר לְמָחָר. וְהַיָּאהרְצַיְיט אִם לֹא יֹאמַר הַיּוֹם, עָבַר זְמַנּוֹ.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
[If there is in the synagogue] a person who is observing *yorzeit* and one who is observing *sheloshim*, then if at all possible, the one who is observing *sheloshim* should be given precedence, and the *yorzeit* should say only one kaddish. If there are many observing *yorzeit*, every one of them is entitled to one kaddish, even if [as a result] the person observing *sheloshim* will be entirely prevented [from saying kaddish], because the latter will have the opportunity to say it the next day, where as if the *yorzeit* does not say it today, he will have missed his opportunity.


###### Kitzur Shulchan Arukh 26:7
[Kitzur Shulchan Arukh 26:7](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/26:7)

אִם יֵשׁ שְׁנֵי אֲבֵלִים שָׁוִים יַטִילוּ גּוֹרָל בֵּינֵיהֶם, וּמִי שֶׁעָלָה לוֹ הַגּוֹרָל לוֹמַר עַרְבִית, יֵשׁ לַשֵּׁנִי כְּנֶגֶד זֶה קַדִּישׁ אֶחָד שַׁחֲרִית בְּלֹא גּוֹרָל. וְעַל הַקַּדִּישׁ הַגּ' יַטִילוּ גּוֹרָל. וְכֵן אִם יֶשְׁנָם הַרְבֵּה, גַּם כֵּן מַטִּילִין גּוֹרָל. וּמִי שֶׁעָלָה לוֹ הַגּוֹרָל, לֹא יָבֹא עוֹד בְּתוֹךְ הַגּוֹרָל עַד שֶׁיֹּאמְרוּ כֻלָּם.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If there are two mourners, with equal rights, they should draw lots, and if one wins the right to recite the kaddish at the *Ma'ariv* service the other is entitled accordingly, to say one kaddish at the *Shacharis* service without drawing lots, and for the third kaddish they should [again] draw lots. Likewise, if there are many [mourners], lots should also be drawn, and the one who wins does not participate in any subsequent lots until all the [mourners] have said [one kaddish].


###### Kitzur Shulchan Arukh 26:8
[Kitzur Shulchan Arukh 26:8](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/26:8)

הַתּוֹשָׁב קוֹדֵם לָאוֹרֵחַ (אִם אֵינוֹ תּוֹךְ שִׁבְעָה) יָאהרְצַיְיט תּוֹשָׁב וְיָאהרְצַיְיט אוֹרֵחַ אֵין לְהָאוֹרֵחַ כְּלוּם. בֶּן שְׁלֹשִׁים תּוֹשָׁב, אוֹ תּוֹךְ הַשָּׁנָה תּוֹשָׁב וְיָאהרְצַיְיט אוֹרֵחַ, יֵשׁ לְהָאוֹרֵחַ קַדִּישׁ אֶחָד. וְאִם יֵשׁ יָאהרְצַיְיט תּוֹשָׁב, וּבֶן שְׁלֹשִׁים תּוֹשָׁב, וְיָאהרְצַיְיט אוֹרֵחַ, יֵשׁ גַּם כֵּן לְהָאוֹרֵחַ קַדִּישׁ אֶחָד, וְאֵינוֹ יָכוֹל יָּאהרְצַיְיט הַתּוֹשָׁב לוֹמַר לוֹ: אֲנִי קוֹדֵם, כִּי יֹאמַר: לָאו מִדִּידָךְ קָֹשָקִילְנָא, אֶלָּא מִבֶּן שְׁלֹשִׁים. וְיֹאמַר הַיָּאהרְצַיְיט תּוֹשָׁב קַדִּישׁ רִאשׁוֹן, וְיָאהרְצַיְיט אוֹרֵחַ קַדִּישׁ בּ', וּבֶן שְׁלֹשִׁים קַדִּישׁ גּ'.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
A resident mourner takes precedence over a visitor (unless the visitor is observing *shivah*). Regarding a resident and a visitor who are observing *yorzeit* the visitor has no rights whatsoever. If there is a resident observing *sheloshim*, or a resident observing the year of mourning, and there is a visitor observing *yorzeit*, the visitor is entitled to one kaddish.⁶ 132) And if there is a resident observing *yorzeit* and another resident observing *sheloshim*, and a visitor observing *yorzeit*, the visitor also says one kaddish, and the resident observing *yorzeit* cannot say to the visitor "I have precedence," for [the visitor] can answer: "I did not take this kaddish from you, but from the one observing *sheloshim."* The resident observing *yorzeit* says the first kaddish, and the visitor-*yorzeit* the second kaddish, and the one observing *sheloshim* the third kaddish.

footnotes:
⁶ I.e. the first kaddish (Biur Halachah


###### Kitzur Shulchan Arukh 26:9
[Kitzur Shulchan Arukh 26:9](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/26:9)

אוֹרֵחַ בֶּן שְׁלֹשִׁים וְתוֹשָׁב תּוֹךְ הַשָּׁנָה שָׁוִים.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
A visitor observing *sheloshim* and a resident observing the year of mourning, are in the same category.


###### Kitzur Shulchan Arukh 26:10
[Kitzur Shulchan Arukh 26:10](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/26:10)

יָאהרְצַיְיט תּוֹשָׁב וּבֶן שְׁלֹשִׁים אוֹרֵחַ, יֹאמַר הַתּוֹשָׁב קַדִּישׁ רִאשׁוֹן וְשֵׁנִי, וְהָאוֹרֵחַ הַשְּׁלִישִׁי.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If there is a resident observing *yorzeit* and a visitor in his *sheloshim*, the resident says the first and second kaddish, and the visitor the third one.


###### Kitzur Shulchan Arukh 26:11
[Kitzur Shulchan Arukh 26:11](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/26:11)

אוֹרֵחַ בְּתוֹךְ הַשָּׁנָה, יֵשׁ לוֹ קַדִּישׁ א' בְּתוֹךְ אֲבֵלִים תּוֹשָׁבִים בְּתוֹךְ הַשָּׁנָה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
A visitor observing the year of mourning is entitled to one kaddish among the residents in mourning who, are also observing the year of mourning.


###### Kitzur Shulchan Arukh 26:12
[Kitzur Shulchan Arukh 26:12](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/26:12)

תּוֹשָׁב נִקְרָא לְעִנְיָן זֶה, כָּל שֶׁיֵּשׁ לוֹ כָּאן דִּירַת קֶבַע, אַף עַל פִּי שֶׁאֵינוֹ פּוֹרֵעַ מַס, אוֹ שֶׁהוּא פּוֹרֵעַ כָּאן מַס, אַף עַל פִּי שֶׁאֵינוֹ דָּר כָּאן. וּמִי שֶׁבָּא לְכָאן מִמָּקוֹם אַחֵר, לוֹמַר קַדִּישׁ אַחַר אָבִיו וְאִמּוֹ שֶׁהָיוּ דָּרִים כָּאן, אַף עַל פִּי שֶׁהֵמָּה הָיוּ תוֹשָׁבִים כָּאן, מִכָּל מָקוֹם, כֵּיוָן שֶׁהַבֵּן הַזֶּה אֵינוֹ דָּר כָּאן וְאֵינוֹ פּוֹרֵעַ כָּאן מַס, אֵין לוֹ דֵּין תּוֹשָׁב. בַּעַל הַבַּיִת שֶׁמַּחְזִיק מְלַמֵּד אוֹ מְשָׁרֵת, אִם הֵם פְּנוּיִים נִקְרָאִים כָּאן תּוֹשָׁבִים. אֲבָל אִם יֵשׁ לָהֶם נָשִׁים בְּמָקוֹם אַחֵר, הֲרֵי הֵן כָּאן כְּאוֹרְחִים. וְהַלּוֹמֵד בִּישִׁיבָה, וְכֵן מְלַמֵּד הַמֻּשְׂכָּר לְכַמָּה בַּעֲלֵי בָתִּים, אַף עַל פִּי שֶׁיֵּשׁ לָהֶם נָשִׁים בְּמָקוֹם אַחֵר, דִּינָם כָּאן כַּתּוֹשָׁבִים. הַמְגַדֵּל יָתוֹם בְּבֵיתוֹ אֲפִלּוּ בְּשָׂכָר, אִם אֵין לוֹ לֹא אָב וְלֹא אֵם, יֵשׁ לוֹ כָּאן דִּין תּוֹשָׁב. אֲבָל אִם יֵשׁ לוֹ אָב אוֹ אֵם בְּמָקוֹם אַחֵר, אֲפִלּוּ מְגַדְּלוֹ בְּתוֹרַת צְדָקָה, יֵשׁ לוֹ דִּין אוֹרֵחַ.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
A resident in this regard is considered, anyone with a permanent residence in the community even though he pays no taxes [to the *kehillah*,⁷ (Jewish community) provided the services of all religious functionaries, such as the rabbi, teacher, *shocheit, chazzan, kashrus* supervisors, as well as the maintenance of the synagogue, yeshivah, *mikvah*, cemetery, etc. To cover these expenses, the communal leaders levied a tax on all members. Failure to pay this tax would result in the denial of certain benefits. In some localities this system of *kehillah* tax is in force to this day.] or he pays taxes [to the kehillah] even though he does not reside there. If someone comes from a different community to say kaddish after his father or mother who resided in the community; even though they were residents nevertheless, since this son does not reside there nor pays taxes, he is not considered a resident. A resident who employs a teacher or a servant, if they are single, they are considered residents [of the community]; but if they have wives who live elsewhere, then they are considered visitors. A student in a yeshivah, and a teacher who is employed to teach the children of many residents, even though their wives live elsewhere, have the status of community residents. If a resident raises an orphan in his house, even for compensation, if [this orphan] has neither father nor mother, he [the orphan] is considered a resident; but if the orphan has either a father or a mother elsewhere, even if he is being raised as an act of charity, [the orphan] has the status of visitor.

footnotes:
⁷ The kehillah


###### Kitzur Shulchan Arukh 26:13
[Kitzur Shulchan Arukh 26:13](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/26:13)

מִי שֶׁמִּתְפַּלֵּל בְּבֵית הַכְּנֶסֶת אוֹ בְּבֵית הַמִּדְרָשׁ תָּמִיד, אִם בָּא לוֹמַר קַדִּישׁ בְּבֵית כְּנֶסֶת אַחֵר, הָאָבֵלִים שֶׁבָֹּשָם יְכוֹלִין לִדְחֹתוֹ וַאֲפִלּוּ הוּא תּוֹךְ שִׁבְעָה, דְּגָרַע מֵהָאוֹרֵחַ, כִּי הָאוֹרֵחַ אֵין לוֹ מָקוֹם לְהִתְפַּלֵּל וְלוֹמַר קַדִּישׁ, וְזֶה יֵשׁ לוֹ.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
One who prays at a synagogue or at a [certain] Beis Hamidrash, regularly, who now comes to say kaddish at another synagogue, the mourners there may prevent him [from saying it], even if he is in his *shivah* period. His status is less than that of a visitor, because a visitor has no other place to pray and say kaddish, while this person has.


###### Kitzur Shulchan Arukh 26:14
[Kitzur Shulchan Arukh 26:14](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/26:14)

מִי שֶׁיָּכוֹל וְרָאוּי לְהִתְפַּלֵּל לִפְנֵי הַתֵּבָה, יִתְפַּלֵּל, וּמוֹעִיל יוֹתֵר מִקַּדִּישׁ יָתוֹם, שֶׁלֹּא נִתְקַן אֶלָּא לַקְטַנִּים. וּמִי שֶׁאֵינוֹ יָכוֹל לְהִתְפַּלֵּל כָּל הַתְּפִלָּה, יִתְפַּלֵּל מִן אַשְׁרֵי וּבָא לְצִיּוֹן וּלְהַלָּן. וּמִי שֶׁיֵּשׁ לוֹ זְכוּת יוֹתֵר בְּקַדִּישִׁים, כְּגוֹן, בֶּן ז' וְל', יֵשׁ לוֹ גַּם כֵּן זְכוּת יוֹתֵר בְּעִנְיַן הַתְּפִלָּה. נוֹהֲגִין שֶׁאֵין אָבֵל מִתְפַּלֵּל לִפְנֵי הַתֵּבָה בַּשַׁבָּת וְיוֹם טוֹב. אַךְ אִם גַּם קֹדֶם הָאֲבֵלוּת, הָיָה דַּרְכּוֹ לְהִתְפַּלֵּל בַּשַׁבָּת וְיוֹם טוֹב, גַּם בִּזְמַן הָאֲבֵלוּת יִתְפַּלֵּל. (שַעֲרֵי תְּשׁוּבָה בְֹּשֵם תְֹּשוּבַת מֵאִיר נְתִיבִים סִימָן פ', וְעַיֵּן לְקַמָּן סִימָן קכ"ח סָעִיף ח')

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
A mourner who is capable and worthy to act as chazzan, should do so⁸ 53:60) since this is of greater benefit than saying the mourner's kaddish, which was originally instituted only for minors. A mourner who is unable to lead the entire service, should begin from *Ashrei* and *Uva letziyon* etc. The mourner who is first in line for saying kaddish, for example, one in his *shivah* or *sheloshim*, is also first in line with respect to acting as the chazzan. It is customary that a mourner does not lead the service on Shabbos and on Yom Tov.⁹ is said. He should not lead in the saying of *Halleil* or *Mussaf*. If no one else is able to lead, he is permitted to officiate even for *Mussaf*. However, if before becoming a mourner he was accustomed to lead the service on Shabbos and Yom Tov, he may do so also during the mourning period. (Sha'arei Teshuvah quoting Teshuvas Meir; Nesivim Ch. 80, see Ch. 128: 8 below).

footnotes:
⁸ A mourner who is unable to pronounce the words correctly should not lead the service. (Mishnah Berurah
⁹ A mourner is permitted to act as chazzan on those weekdays on which no tachanun


###### Kitzur Shulchan Arukh 26:15
[Kitzur Shulchan Arukh 26:15](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/26:15)

שְׁנַיִם שֶׁשָּׁוִים בְּדִין קַדִּישׁ, וּשְׁנֵיהֶם יְכוֹלִים לְהִתְפַּלֵּל לִפְנֵי הַתֵּבָה, וּמְרֻצִּים בְּשָׁוֶה לַקָּהָל, יַטִילוּ גּוֹרָל, שֶׁהָאֶחָד יִתְפַּלֵּל עַד אַשְׁרֵי וּבָא לְצִיּוֹן, וְהַשֵּׁנִי יִתְפַּלֵּל אַשְׁרֵי וּבָא לְצִיּוֹן. וְאִם אֶחָד אֵינוֹ יָכוֹל לְהִתְפַּלֵּל לִפְנֵי הַתֵּבָה, אוֹ שֶׁאֵינוֹ מְרֻצֶּה לַקָּהָל, וְהִתְפַּלֵּל הַשֵּׁנִי, לֹא הִפְסִיד זֶה שֶׁהִתְפַּלֵּל זְכוּתוֹ בַּקַדִּישִׁים, וּמִכָּל מָקוֹם יֵשׁ לוֹ לְוַתֵּר, לְהַנִּיחַ הַקַּדִּישׁ לְמִי שֶׁלֹּא הִתְפַּלֵּל, וּמִכָּל שֶׁכֵּן לִקְטַנִּים.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If two mourners have equal rights with regard to Kaddish, and both of them are capable of acting as chazzan and are equally acceptable to the congregation, they should draw lots [to determine] which one should lead in prayer until *Ashrei* and *Uva letzion*, and the second one should lead from *Ashrei* and *Uva letziyon* [to the conclusion of the service]. If one mourner is unable to lead the prayers or he is unacceptable to the congregation and the other mourner leads the prayers, the one who leads the prayers does not forfeit his rights to the *kaddishim*. Nevertheless, he ought to relinquish his rights and leave the kaddish to the one who did not lead in prayer, certainly [he should relinquish his rights] when [the other mourners] are minors.


###### Kitzur Shulchan Arukh 26:16
[Kitzur Shulchan Arukh 26:16](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/26:16)

מִי שֶׁהוּא אָבֵל עַל אָבִיו, וְגַם עַל אִמּוֹ, מִכָּל מָקוֹם, אֵין לוֹ זְכוּת יוֹתֵר בִּתְפִלּוֹת וְקַדִּישִׁים מִשְּׁאָר אָבֵל, מִשּׁוּם דְּזִכָּרוֹן אֶחָד עוֹלֶה לְכָאן וּלְכָאן. (כנ"י) ועַיֵּן נוב"ה סִימָן ה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
A person who is in mourning for both his father and his mother, is not entitled to any more rights with regard to leading in prayer or the kaddish than any other mourner, because one remembrance suffices for both parents.


###### Kitzur Shulchan Arukh 26:17
[Kitzur Shulchan Arukh 26:17](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/26:17)

נוֹהֲגִין שֶׁאֵין אוֹמְרִים קַדִּישׁ רַק י"א חֳדָשִׁים, שֶׁלֹּא לְהַחְזִיק אָבִיו וְאִמּוֹ כִּרְשָׁעִים, דְּמִשְׁפַּט שֶׁל רְשָׁעִים הוּא י"ב חֹדֶשׁ. שֶׁאִם מֵת דֶּרֶךְ מָשָׁל, יו"ד שְׁבָט, פּוֹסֵק לוֹמַר ט' טֵבֵת, וביו"ד טֵבֵת לֹא יֹאמַר דְּהָא הֲוֵי יוֹם א' בְּחֹדֶשׁ י"ב, וְיוֹם א' בַּחֹדֶשׁ חָשׁוּב חֹדֶשׁ, וַהֲוֵי כְּאִלּוּ אָמַר י"ב חֹדֶשׁ. וּלְעִנְיָן זֶה מוֹנִים מִיּוֹם הַקְּבוּרָה, לֹא מִיּוֹם הַמִּיתָה. שֶׁאִם נִקְבַּר י"א שְׁבָט, אֲזַי פּוֹסֵק בּיו"ד טֵבֵת, כִּי הַמִּשְׁפָּט אֵינוֹ מַתְחִיל עַד לְאַחַר הַקְּבוּרָה (פרמ"ג בספר נועם מגדים). וְאִם הָיְתָה שָׁנָה מְעֻבֶּרֶת, פּוֹסֵק ט', (אוֹ י') כִּסְלֵו. וְיוֹם זֶה שֶׁהוּא פּוֹסֵק בּוֹ, יֵשׁ לוֹ כָּל הַקַּדִּישִׁים. רַק לְיָאהרְצַיְיט שַׁיָּךְ קַדִּישׁ א'. וְכֵן לְבֶן שְׁלֹשִׁים. וְאִם יֵשׁ כַּמָּה יָאהרְצַיְיט, אוֹ בְּנֵי שְׁלֹשִׁים, נִדְחֶה הוּא מִפְּנֵיהֶם לְגַמְרֵי. מִי שֶׁיּוֹדֵעַ בְּאָבִיו וְאִמּוֹ שֶׁהָיוּ רְשָׁעִים מֵאוֹתָן שֶׁנִּדּוֹנִין י"ב חֹדֶשׁ, רָאוּי וּמְחֻיָּב שֶׁיֹּאמַר קַדִּישׁ י"ב חֹדֶשׁ.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is customary to say kaddish for no more than eleven months, in order not to make the parents appear as grave sinners, for grave sinners are sentenced for a period of twelve months. For example, if the death occurred on the 10th of *Shevat*, the [mourner] stops saying [kaddish] on the 9th of *Teiveis*. On the 10th of *Teiveis* he should not say [kaddish], since this is the first day of the twelfth month [and we have a rule] that one day of a month counts as an entire month, it will appear that he said it for twelve months. The Kaddish period of eleven months is counted from the day of the burial¹⁰ 132) and not from the day of death. [Consequently], if the burial took place on the 11th of *Shevat*, the mourner stops saying kaddish on the 10th of *Teiveis*, because the Heavenly judgment begins only after burial. If it was a leap year he stops saying kaddish on the 9th (or 10th) of *Kisleiv*. On the day the mourner stops saying Kaddish, he is entitled to say all the *kaddishim*, but a *yorzeit* [who is present] is entitled to one kaddish, and so is a person in his *sheloshim*. If there are a number of people observing *yorzeit*, or mourners in their *sheloshim*, he is completely debarred because of them. If [a mourner] knows that his father or mother were grave sinners, of the category of those who are judged for twelve months, it is fitting and obligatory that he says kaddish for twelve months.

footnotes:
¹⁰ Even if there is an interval of several days between the time of death and the burial, the count still begins from the day of his burial. (Biur Halachah


###### Kitzur Shulchan Arukh 26:18
[Kitzur Shulchan Arukh 26:18](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/26:18)

כְּשֶׁיֵּשׁ הַרְבֵּה אֲבֵלִים, רַחְמָנָא לִצְלָן, אֲזַי כְּדֵי שֶׁלֹּא יָבֹאוּ לִידֵי קְטָטוֹת וּמְרִיבוֹת, נוֹהֲגִין בְּהַרְבֵּה מְקוֹמוֹת, שֶׁאוֹמְרִים ב' אוֹ ג' בְּיַחַד.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If there are many mourners, may the Merciful One save us, then, in order to avoid quarrels and friction, it is customary in many communities for two or three mourners to say kaddish together.


###### Kitzur Shulchan Arukh 26:19
[Kitzur Shulchan Arukh 26:19](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/26:19)

אִם אֵין בְּבֵית הַכְּנֶסֶת אָבֵל עַל אָבִיו וְאִמּוֹ, יֹאמַר אוֹתוֹ קַדִּישׁ מִי שֶׁאֵין לוֹ אָב וָאֵם, בְּעַד כָּל מְתֵי יִשְֹרָאֵל. וְיֵשׁ מְקוֹמוֹת שֶׁנָּהֲגוּ, שֶׁשְּׁאָר קְרוֹבִים אוֹמְרִים קַדִּישׁ עַל קְרוֹבֵיהֶם, כְּשֶׁאֵין אֲבֵלִים עַל אֲבִיהֶם וְאִמָּם. וְגַם כְּשֶׁיֵּשׁ אֲבֵלִים עַל אֲבִיהֶם וְאִמָּם, אִם יֵשׁ מִי שֶׁרוֹצֶה לוֹמַר קַדִּישׁ אַחַר אֲבִי זְקֵנוֹ, אוֹאֵם זְקֶנְתּוֹ, שֶׁמֵּתוּ בְּלֹא בָּנִים, אוֹ אַחַר בְּנוֹ, אוֹ בִּתּוֹ שֶׁמֵּתוּ בְּלֹא בָּנִים, יַנִּיחוּ לוֹ הָאֲבֵלִים לוֹמַר קַדִּישׁ אֶחָד, לְאַחַר שֶׁהֵם אָמְרוּ כָּל אֶחָד. וְיֵשׁ מְקוֹמוֹת שֶׁנָּהֲגוּ, שֶׁגַּם שְׁאָר קְרוֹבִים אוֹמְרִים קַדִּישׁ, אֲפִלּוּ בְּמָקוֹם שֶׁיֵּשׁ אֲבֵלִים עַל אָב וָאֵם, אֶלָּא שֶׁעוֹשִׂים פְּשָׁרָה בֵּינֵיהֶם, שֶׁאֵין אוֹמְרִים כָּל כָּךְ קַדִּישִׁים, כְּמוֹ הָאֲבֵלִים עַל אָב וָאֵם, וְהוֹלְכִים בְּכָל זֶה אַחַר הַמִּנְהָג, וּבִלְבַד שֶׁיְּהֵא מִנְהָג קָבוּעַ בָּעִיר.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If there is no one in the synagogue mourning the loss of a father or a mother then the [mourner's] kaddish should be recited by anyone who has neither father or mother.¹¹ which are said by the chazzan may be said by anyone who officiates. (*Mishnah Berurah* 132:11) This Kaddish is said for the sake of all the departed in Israel. In some communities it is the custom for relatives to say the kaddish for members of their family if there are no mourners for fathers or mothers. Even when there are mourners for fathers or mothers, if someone wishes to say the kaddish for a grandfather or a grandmother who died without leaving any sons, or for his son or daughter who died without leaving any sons, the other [mourners] should allow him to say one kaddish, after each of them have said their kaddish. There are communities that follow the custom that relatives may say kaddish [for any family member] even when there are mourners for fathers and mothers present, but they reach a compromise, that they do not say as many *kaddishim* as those who mourn their father or mother. In this matter we follow the prevailing custom provided the custom is firmly established in that community.

footnotes:
¹¹ Of course, this rule applies only to the mourner’s kaddish. The kaddishim


###### Kitzur Shulchan Arukh 26:20
[Kitzur Shulchan Arukh 26:20](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/26:20)

הַבַּת אֵין לָהּ לוֹמַר קַדִּישׁ בְּבֵית הַכְּנֶסֶת, אַךְ יֵשׁ אוֹמְרִים שֶׁאִם רוֹצִים לַעֲשׂוֹת מִנְיָן בְבֵיתָהּ שֶׁתֹּאמַר שָׁם הָרְשׁוּת בְּיָדָם (כנ"י), וְיֵשׁ אוֹמְרִים דְּגַם זֹאת אֵין לַעֲשׂוֹת (חוות יאיר סִימָן רכ"ב).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
A daughter should not say kaddish at the synagogue. However, some authorities are of the opinion, that if a *minyan* assembles at her home in order that she may say the kaddish there, they may do so. But other authorities hold that even this is not permitted.


###### Kitzur Shulchan Arukh 26:21
[Kitzur Shulchan Arukh 26:21](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/26:21)

מִי שֶׁהָיָה לוֹ יָאהרְצַיְיט, וְלֹא [הָיָה] יָכוֹל לוֹמַר קַדִּישׁ, כְּגוֹן, שֶׁהָיָה בַּדֶּרֶךְ, אוֹ שֶׁלֹּא הִגִּיעַ לוֹ קַדִּישׁ, יָכוֹל לוֹמַר קַדִּישׁ בִּתְפִלַּת עַרְבִית שֶׁלְּאַחַר הַיָּאהרְצַיְיט.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If a person observes *yorzeit*¹², e.g. whether it is on a Wednesday or a Thursday, he should observe both dates—If he cannot lead the prayers both days he should ask a Rav. and is unable to say kaddish, for example, he is traveling, or there were not enough *kaddishim* for everyone, then he may say kaddish at the *Maariv* service following the *yorzeit*.

footnotes:
¹² If a person is uncertain of the exact date of the yorzeit


###### Kitzur Shulchan Arukh 26:22
[Kitzur Shulchan Arukh 26:22](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/26:22)

אַף עַל פִּי שֶׁאֲמִירַת הַקַּדִּישׁ וְהַתְּפִלּוֹת מוֹעִילוֹת לְהָאָבוֹת, מִכָּל מָקוֹם, אֵין אֵלּוּ הָעִקָּר אֶלָּא הָעִקָּר הוּא שֶׁהַבָּנִים יֵלְכוּ בְּאֹרַח מִישׁוֹר, כִּי בָּזֶה מְזַכִּים אֶת הָאָבוֹת. הָכֵי אִיתָא בְּזוֹהַר הַקָּדוֹשׁ (סוֹף פָּרָֹשַת בְּחֻקֹּתַי), בֵּן יְכַבֵּד אָב, כְּמָּה דְּאַתְּ אָמֵר, כַּבֵּד אֵת אָבִיךָ וְאֵת אִמֶּךָ, וְאוּקְמוּהָ בְּמֵיכְלָא וּמִשְׁתַּיָּא. וּבְכֹלָּא, הָאי בְּחַיּוֹי דְּאִתְחַיֵּב בֵּיה. בָּתַר דְּמִית, אִי תִּימָא הָא פָּטוּר הוּא, לָאו הָכֵי דְּאַף עַל גַּב דְּמִית אֶתְחַיַּב בִּיקָרֵיהּ יַתִּיר, דִּכְתִיב כַּבֵּד אֵת אָבִיךָ. דְּאִי הַהוּא בְּרָא אָזִיל בְּאֹרַח תַּקְלָא, וַדַאי מְבַזֶּה לַאֲבוֹי הוּא, וַדַּאי עָבִיד לֵיה קְלָנָא. וְאִי הַהוּא בְּרָא אָזִיל בְּאֹרַח מִישׁוֹר, וְתַקִין עוֹבָדוֹי וַדַּאי דָּא אוֹקֵיר לַאֲבוֹי, אוֹקִיר לֵיה בְּהַאי עָלְמָא גַּבֵּי בְּנֵי נָשָּׁא, אוֹקִיר לֵיה בְּהַהוּא עַלְמָא גַּבֵּי קֻדְשָׁא בְּרִיךְ הוּא. וְקֻדְשָׁא בְּרִיךְ הוּא חָיִיס עַלֵהּ, וְאוֹתֵיב לֵיה בְּכֻרְסְיָא דִּיקָרֵיה וַדַּאי וְכוּ' עַד כָּאן לְשׁוֹנוֹ. וְיֵשׁ לוֹ לָאָדָם לְצַוּוֹת אֵת בָּנָיו לְהַחְזִיק בְּאֵיזֹה מִצְוָה, וְאִם מְקַיְמִין נֶחְשָׁב יוֹתֵר מִן הַקַּדִּישׁ, וְהוּא תַּקָּנָה טוֹבָה גַּם לְמִי שֶׁאֵין לוֹ בָּנִים אֶלָּא בָּנוֹת.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Even though the saying of kaddish and prayers are helpful to [the souls of] the parents, yet they are not the main thing. The most important thing is that the children walk in the path of righteousness, because with that they gain Heavenly favor for their parents. Thus it is written in the holy *Zohar:* (at the end of the portion *Bechukosai*) "A son honors his father."¹³ This statement is similar to the Divine command "Honor your father and your mother,"¹⁴ which teaches [that a son must provide his parents] with food and drink. All this he must do while they are alive, but after their death you might think he is exempt, this is not so. Even after their death it is his duty to honor them even more, for it is written, "Honor your father;" and if the son walks in the path of evil, he surely shows contempt for his father, and disgraces him. But if the son walks in the path of righteousness and acts properly, he certainly honors his father thereby; he honors him in this world in the [eyes] of men, and confers glory on him in the other world in the presence of the Holy One, blessed is He. And the Holy One, blessed is He, has mercy on him and seats him on His Throne of Honor … (end of Zohar text). A person should, therefore, instruct his children to observe one certain mitzvah [with particular care]. If they fulfill [this mitzvah] it counts for more than saying the kaddish. This is also a good course [to follow] for a person who has no sons, only daughters.

footnotes:
¹³ Malachi 1:6.
¹⁴ Exodus 20:12.