תפילת קדושה Kedushah

In the year that King Uzziah died, I beheld my Lord seated on a high and lofty throne; and the skirts of His robe filled the Temple. Seraphs stood in attendance on Him. Each of them had six wings: with two he covered his face, with two he covered his legs, and with two he would fly.
And one would call to the other,
“Holy, holy, holy!
The LORD of Hosts!
His presence fills all the earth!”

Then a spirit carried me away, and behind me I heard a great roaring sound: “Blessed is the Presence of the LORD, in His place,”^-a

The LORD shall reign forever,
your God, O Zion, for all generations.
Hallelujah.

In these Berachot (blessings) we bow down: the first Beracha (blessing) [of Shemoneh Esreh], in the beginning and at the end, and in [the paragraph of] Modim [in Shemoneh Esreh], in the beginning and at the end. And [as for] one who bows down in every [single] Beracha [of Shemoneh Esreh], we teach him that he should not bow down [in them]. We do not say [the Beracha] together with the one that says the Beracha [for you]. Rebbi Yehudah would say together with the one that made the Beracha, Kadosh Kadosh Kadosh Hashem Tzevaot Melo Kol Haaretz Kevodo (Isaiah 6:3) (Holy, Holy, Holy, Hashem Tzevaot, the earth is full with His glory) and Baruch Kevod Hashem Mimkomo (Ezekiel 3:12) (Blessed be the glory of Hashem from His place). All of these Rebbi Yehudah would say together with the one that made the Beracha.

Similarly, Rav Adda bar Ahava stated, in accordance with the second opinion: From where is it derived that an individual may not recite kedusha alone? As it is stated: “And I shall be sanctified among the children of Israel” (Leviticus 22:32), any expression of sanctity may not be recited in a quorum of fewer than ten.

Rav Huna said: One who did not yet pray and enters a synagogue and found that the congregation is in the midst of reciting the Amidaprayer, if he is able to begin and complete his own prayer before the prayer leader reaches the blessing of thanksgiving [modim], he should begin to pray, and, if not, he should not begin to pray. Rabbi Yehoshua ben Levi said: If he is able to begin and complete his prayer before the prayer leader reaches sanctification [kedusha], then he should begin to pray. If not, then he should not begin to pray.

The Gemara clarifies: With regard to what do they disagree? The basis for their dispute is that one Sage, Rav Huna, holds: An individual is permitted to recite kedusha on his own, so he need not insist on reciting it along with the prayer leader; and the other Sage, Rabbi Yehoshua ben Levi, holds that an individual may not recite kedusha alone, and, therefore he is required to complete his prayer before the communal prayer leader reaches kedusha.

The Gemara asks: How is this inferred from that verse? The Gemara responds: This must be understood in light of a baraita, which was taught by Rabbenai, the brother of Rabbi Ḥiyya bar Abba: It is inferred by means of a verbal analogy [gezera shava] between the words among, among. Here it is written: “And I shall be sanctified among the children of Israel,” and there, regarding Korah’s congregation, it is written “Separate yourselves from among this congregation” (Numbers 16:21). Just as there among connotes ten, so too here, among connotes ten. The connotation of ten associated with the word among written in the portion of Korah is, in turn, derived by means of another verbal analogy between the word congregation written there and the word congregation written in reference to the ten spies who slandered Eretz Yisrael: “How long shall I bear with this evil congregation?” (Numbers 14:27). Consequently, among the congregation there must be at least ten.

As Rav Ḥananel said that Rav said: Three groups of ministering angels recite a song every day from the verse “Holy, holy, holy is the Lord”; one says: “Holy,” and another one says: “Holy,” and another one says: “Holy is the Lord of hosts; the whole earth is full of His glory” (Isaiah 6:3).

And the ministering angels do not recite their song above until the Jewish people recite their song below, on earth, as it is stated: “When the morning stars sang together” (Job 38:7), referring to the Jewish people, who are compared to stars; and only then does the verse state: “And all the sons of God shouted for joy,” which is a reference to the angels.

The Congregation says and the Chazzan repeats:
A crown is given to You Adonoy, our God by the angels on high and by Your people who assemble below: all of them together thrice repeat “holy” unto You as is said by way of Your prophet, “And they called one to another, and said: Congregation and Chazzan:
‘Holy, holy, holy, is Adonoy of hosts, the fullness of all the earth is His glory.’” His glory fills the world, His ministering angels ask one another—“Where is the place of His glory?” Facing them, they offer praise and say: Congregation and Chazzan:
“Blessed is the glory of Adonoy from His place.” From His place, He will turn in compassion, and favor the people who proclaim the Oneness of His Name; evening and morning, each day, continually, twice each day, with love, they recite “Shema.” Congregation and Chazzan:
“Hear Israel, Adonoy is our God, Adonoy is One.” He is our God, He is our Father, He is our King, He is our Deliverer, He will deliver us and redeem us again and He will let us hear in His mercy a second time in the presence of all the living saying: Behold, I have redeemed you from this final [exile] as from the first, to be your God. “I am Adonoy, your God.” And among Your holy words it is written: Congregation and Chazzan: “Adonoy will reign forever, your God, Zion, throughout all generations! Praise God.” The Chazzan concludes:
From generation to generation we will declare Your greatness, and to all eternity, we will sanctify Your holiness, and Your praise, our God, will not depart from our mouths forever and ever; because You are the Almighty Who is King; Great, and Holy. Blessed are You, Adonoy, the Almighty, the Holy One.