תִּתְבָּרֵךְ לָנֶצַח צוּרֵֽנוּ מַלְכֵּֽנוּ וְגוֹאֲלֵֽנוּ, בּוֹרֵא קְדוֹשִׁים יִשְׁתַּבַּח שִׁמְךָ לָעַד מַלְכֵּֽנוּ, יוֹצֵר מְשָׁרְ֒תִים, וַאֲשֶׁר מְשָׁרְ֒תָיו כֻּלָּם עוֹמְ֒דִים בְּרוּם עוֹלָם וּמַשְׁמִיעִים בְּיִרְאָה יַֽחַד בְּקוֹל דִּבְרֵי אֱלֹהִים חַיִּים וּמֶֽלֶךְ עוֹלָם: כֻּלָם אֲהוּבִים כֻּלָּם בְּרוּרִים כֻּלָּם גִּבּוֹרִים כֻּלָּם קְדוֹשִׁים וְכֻלָּם עֹשִׂים בְּאֵימָה וּבְיִרְאָה רְצוֹן קוֹנָם: וְכֻלָּם פּוֹתְ֒חִים אֶת פִּיהֶם בִּקְדֻשָּׁה וּבְטָהֳרָה בְּשִׁירָה וּבְזִמְרָה וּמְבָרְ֒כִין וּמְשַׁבְּ֒חִין וּמְפָאֲרִין וּמַעֲרִיצִין וּמַקְדִּישִׁין וּמַמְלִיכִין:
Make blessing forever, our Defender and Redeemer, Creator of holy beings. Your name means praise always, our Creator, Maker of holy workers who all stand in the heights of the world and with one voice declare reverently the words of the living God, breath of the world. All beloved, all clear, all brave, all holy, they all do the will of their Maker with reverence and awareness, and they open their mouths with holiness and purity, with song and melody, to bless and praise, adorn and adore, sanctify and unify—
Kedushah d’Yotzeir:
"They" -- the angels. In perfect (inhuman) unison.
Recited even without a minyan.
Recited while seated.
Descriptive, not participatory
נְקַדֵּשׁ אֶת־שִׁמְךָ בָּעוֹלָם כְּשֵׁם שֶׁמַּקְדִּישִׁים אוֹתוֹ בִּשְׁמֵי מָרוֹם. כַּכָּתוּב עַל־יַד נְבִיאֶֽךָ וְקָרָא זֶה אֶל־זֶה וְאָמַר:
We will hallow Your Name in the world, as they hallow it in the heavens above, as is written by the hand of Your prophet, And they called one to another, and said:
Kedushah of the Amidah
Only in the repetition, i.e. with a Minyan
We / They -- joining with the angels
Recited standing, feet together, up to our eyes -- participatory
High point of the central section of Shacharit -- pinnacle experience
וּבָא לְצִיּוֹן גּוֹאֵל וּלְ֒שָׁבֵי פֶֽשַׁע בְּיַעֲקֹב נְאֻם יְהֹוָה: וַאֲנִי זֹאת בְּרִיתִי אֹתָם אָמַר יְהֹוָה רוּחִי אֲשֶׁר עָלֶֽיךָ וּדְ֒בָרַי אֲשֶׁר שַֽׂמְתִּי בְּפִֽיךָ לֺא יָמֽוּשׁוּ מִפִּֽיךָ וּמִפִּי זַרְעֲךָ וּמִפִּי זֶֽרַע זַרְעֲךָ אָמַר יְהֹוָה מֵעַתָּה וְעַד עוֹלָם:
The Redeemer shall come to Zion and to those of Yaakov who repent from sin, says ha-Shem. As for Me, this is My covenant with them, said ha-Shem: My spirit which is upon you, and My words which I have put in your mouth shall not depart from your mouth, nor from the mouth of your children, nor from the mouth of your children's children, said ha-Shem — from now to eternity.
Kedusha d'Sidra
Just before finishing davenning and emerging back out into the world.
ha-Shem has placed into *our* mouths, throughout our generations.
"My" -- just us, no "They", i.e. no angels required. As it will be for the rest of the day (at least, most days, no obvious angels).
וְאֶלָּא, עָלְמָא אַמַּאי קָא מִקַּיַּים? אַקְּדוּשָּׁה דְסִידְרָא, וְאַ״יְּהֵא שְׁמֵיהּ רַבָּא״ דְּאַגַּדְתָּא, שֶׁנֶּאֱמַר: ״אֶרֶץ עֵיפָתָה כְּמוֹ אֹפֶל צַלְמָוֶת וְלֹא סְדָרִים״, הָא יֵשׁ סְדָרִים — תּוֹפִיעַ מֵאוֹפֶל.
The Gemara poses a question: But if everything is deteriorating, why does the world continue to exist? The Gemara answers: By the Kedushah d'Sidra, the sanctification that is said in the order of prayers, after the passage that begins: And a redeemer shall come to Israel, which includes the recitation and translation of the sanctification said by the angels, and by the response: Let His great name be blessed, etc., which is recited after the study of aggada. As it is stated: “A land of thick darkness, as darkness itself; a land of the shadow of death, without any order” (Job 10:22). Therefore, it can be inferred from this verse that if there are orders of prayer and study, the land shall appear from amidst the darkness.
אָמַר רַבִּי יוֹנָתָן: גְּדוֹלָה תְּשׁוּבָה (שֶׁמְּקָרֶבֶת) אֶת הַגְּאוּלָּה, שֶׁנֶּאֱמַר: ״וּבָא לְצִיּוֹן גּוֹאֵל וּלְשָׁבֵי פֶשַׁע בְּיַעֲקֹב״, מָה טַעַם ״וּבָא לְצִיּוֹן גּוֹאֵל״ — מִשּׁוּם דְּ״שָׁבֵי פֶשַׁע בְּיַעֲקֹב״.
Rabbi Yonatan said: Great is repentance, which hastens the redemption, as it is stated: “And a redeemer will come to Zion, and to those who repent from transgression in Jacob” (Isaiah 59:20). What is the reason that a redeemer will come to Zion? It is because there are those who repent from transgression in Jacob.
What puts the Kedusha d'Sidra into *our* hands? We tread where the angels cannot go: Teshuvah.
Parallels Moshe's arguments for why the Torah herself doesn't belong just in heaven with the angels.
That's also why the Kedusha d'Sidra is in Aramaic, the one language that the malachim don't understand.
And it's why there's no Kedusha d'Sidra at the end of shacharit for shabbos and yontiff -- we get to *stay* with the angels for a lot longer on those days. It's only at Mincha that we finally recite it, as the holiness of the day is reaching it's end, and we need to prepare for what comes after.
On Rosh Hashana, the Kidusha d'Yotzeret is different!
וְהַחַיּוֹת יְשׁוֹרֵֽרוּ וּכְרֻבִים יְפָאֵֽרוּ וּשְׂרָפִים יָרֹֽנּוּ וְאֶרְאֶלִּים יְבָרֵֽכוּ פְּנֵי כָּל חַיָּה וְאוֹפַן וּכְרוּב לְעֻמַּת שְׂרָפִים: וְהָאוֹפַנִּים וְחַיּוֹת הַקֹּֽדֶשׁ בְּרַֽעַשׁ גָּדוֹל מִתְנַשְּׂאִים לְעֻמַּת שְׂרָפִים לְעֻמָּתָם מְשַׁבְּחִים וְאוֹמְרִים: בָּרוּךְ כְּבוֹד־יְהֹוָה מִמְּקוֹמוֹ:
And the Ofanim and the holy Chayos, with a mighty sound rise toward the Serafim. Facing them, they offer praise and say, “Blessed is the glory of Adonoy from His place.”
As Rabbi Abbahu said that the ministering angels said before the Holy One, Blessed be He: Master of the Universe, for what reason do the Jewish people not recite songs of praise, i.e., hallel, before You on Rosh HaShana and on Yom Kippur? He said to them: Is it possible that while the King is sitting on the throne of judgment and the books of life and the books of death are open before Him, the Jewish people would be reciting joyous songs of praise before Me? Rosh HaShana and Yom Kippur are somber days of judgment whose mood is incompatible with the recitation of hallel.
אמרו מלאכי השרת מפני מה אין ישראל אומרים שירה לפניך בר"ה וביום הכיפורים - אבל לא קאמר מפני מה אין אנו אומרים שירה משמע שמלאכי השרת אומרים שירה ולכך אומר ר"י דבר"ה וביום הכיפורים אין לדלג והחיות ישוררו וכרובים יפארו: