The full Weekday Amidah (or Eighteen Blessings), according to Nusach Ashkenaz with optional additions for egalitarian rites or for within Israel, fully marked with ta’amei miqra (also known as cantillation marks or trope). Ta’amei miqra originally marked grammar and divisions in any Hebrew sentences, and older Hebrew manuscripts such as those from the Cairo Geniza often show ta’amei miqra on all sorts of texts, not just the Biblical texts we associate them with today. This text has the Eighteen Blessings (which number nineteen) of the weekday Amidah, and is suitable to use as a text for any standard weekday service. Note: this does not include any of the pre- or post-Amidah texts, such as Ashrei, Kriyat Shema, Tachanun, or Aleinu. It also doesn’t include additions for festivals, fast days, or the Days of Repentance. Those may be coming in the future, though! . . . This Kaddish was first published online at Jewish Renewal Chassidus by Gabbai Seth Fishman. Rabbi Oren Steinitz translated the kaddish on the 3rd yahrzeit after Reb Zalman’s passing. . . . An interpretive translation of the Mourner’s Kaddish, by Rabbi Zalman Schachter-Shalomi, z”l. . . . This is an English language interpretation of Kaddish, intended to capture the spirit of translations/interpretations that I have seen in various sources and also to capture the sound and rhythm of the Aramaic text, including syllables which, when read simultaneously with the Aramaic, rhyme with the Aramaic. . . . A creative, interpretive translation of the the Mourner’s Ḳaddish. . . . A traditional Cochin Ḳaddish Shalem, based on siddurim published for the Cochin Jewish community by the Props brothers of Amsterdam. . . . The Aramaic text of the Ḳaddish Shalem, with an English translation by Dr. Jakob Petuckowski. . . . A unique Nusaḥ Erets Yisrael variant of the Qaddish found in the Cairo Geniza, most well known for including the names of the leading rabbis of the community in its text. . . . In Jewish liturgy, some passages are dəvarim she-bi-qdushah, passages that require public communal prayer. Most famous among these are the Qaddish, Barkhu, and Qədushah. But people are not always able to pray in a community! In liturgical history both ancient and modern many different tashlumim (replacements) for these texts when praying individually have been suggested. The following is the Half Qaddish before Barkhu for an individual from Seder Rav ȝAmram, the oldest known full siddur. Much of the content is from the hekhalot literature or the Gemara, often demonstrating girsaot not otherwise known. . . . In Jewish liturgy, some passages are dəvarim she-bi-qdushah, passages that require public communal prayer. Most famous among these are the Qaddish, Barkhu, and Qədushah. But people are not always able to pray in a community! In liturgical history both ancient and modern many different tashlumim (replacements) for these texts when praying individually have been suggested. The following is the Ḥatsi Qaddish between Taḥanun and Ashrei for an individual from Seder Rav ȝAmram, the oldest known full siddur. Much of the content is from the hekhalot literature or the Gemara, often demonstrating girsaot not otherwise known. . . . In Jewish liturgy, some passages are dəvarim she-bi-qdushah, passages that require public communal prayer. Most famous among these are the Qaddish, Barkhu, and Qədushah. But people are not always able to pray in a community! In liturgical history both ancient and modern many different tashlumim (replacements) for these texts when praying individually have been suggested. The following is the Full Qaddish after Shaḥarit for an individual from Seder Rav ȝAmram, the oldest known full siddur. Much of the content of these tashlumim is from the hekhalot literature or the Gemara, often demonstrating girsaot not otherwise known. The entire midrash provided here is sometimes found under the name “The Feast of the Garden of Eden.” . . . In Jewish liturgy, some passages are dəvarim she-bi-qdushah, passages that require public communal prayer. Most famous among these are the Qaddish, Barkhu, and Qədushah. But people are not always able to pray in a community! In liturgical history both ancient and modern many different tashlumim (replacements) for these texts when praying individually have been suggested. The following is the Qaddish Y’hei Shmeih after Shaḥarit for an individual from Seder Rav ȝAmram, the oldest known full siddur. Much of the content of these tashlumim is from the hekhalot literature or the Gemara, often demonstrating girsaot not otherwise known. . . . A mourner’s ḳaddish in the event there is no quorum. . . . The ḳaddish prayer of Rebbi Levi Yitsḥaq of Berditchev in Yiddish with Hebrew, and English translations. . . . “Gebet Statt Kaddisch” is a memorial prayer replacement (tashlum) for the ḳaddish yatom (orphans’ ḳaddish) when praying alone or where there is no minyan. It is found in Dr. Seligmann Baer and Rabbi Joseph Nobel’s Tozeoth Chajm: Vollständiges Gebet- und Erbauungsbuch zum Gebrauche bei Kranken, Sterbenden… (1900). . . . Tags: 19th century C.E., 57th century A.M., English Translation, קדיש יתום Mourner's Ḳaddish, Memorial prayers, Needing Attribution, Needing Source Images, Paraliturgical Mourner's Kaddish, personal, prayers of orphans, Without a Minyan, תשלומים tashlumim, תחינות teḥinot In Jewish liturgy, some passages are dəvarim she-bi-qdusha, passages that require public communal prayer. Most famous among these are the Qaddish, Barkhu, and Qədusha. But people are not always able to pray in a community! In liturgical history both ancient and modern many different tashlumim (replacements) for these texts when praying individually have been suggested. The following is a replacement for the Ḥatsi Qaddish of Minḥah that used to be found in many traditional Ashkenazi siddurim. . . . In Jewish liturgy, some passages are dəvarim she-bi-qdusha, passages that require public communal prayer. Most famous among these are the Qaddish, Barkhu, and Qədusha. But people are not always able to pray in a community! In liturgical history both ancient and modern many different tashlumim (replacements) for these texts when praying individually have been suggested. The following is a replacement for the Qadish Shalem of Shaḥarit that used to be found in many traditional Ashkenazi siddurim. . . . In Jewish liturgy, some passages are dəvarim she-bi-qdusha, passages that require public communal prayer. Most famous among these are the Qaddish, Barkhu, and Qədusha. But people are not always able to pray in a community! In liturgical history both ancient and modern many different tashlumim (replacements) for these texts when praying individually have been suggested. The following is a replacement for the Ḥatsi Ḳaddish before Barkhu that used to be found in many traditional Ashkenazi siddurim. . . . The Ḳaddish d’Rabbanan in Aramaic with its German translation by Franz Rosenzweig. . . . Tired of people who can’t tell their ḳiddish (blessings for the Sabbath) from their ḳaddish (prayer for the dead)? Well, it sets Samuel L. Jackson off too! But he found a way of making a bracha (blessing) and mourning the dead at the same time. Now I can’t vouch for the origins of his nusaḥ (custom) but it sounds very effective! Most people haven’t noticed, the only real part from the Bible is that last section, the first part is actually his own spiel: . . . A paraliturgical reading of an abridged mourner’s ḳaddish by Rabbi Daniel Brenner set side-by-side with the (amended) Aramaic text. . . . Jews use the Kaddish to mourn the dead, though it has in it only one word — “nechamata,” consolations – which hints at mourning. And this word itself is used in a puzzling way, once we look at it with care. As we will see below, it may be especially appropriate in time of war. The interpretive English translation below may also be appropriate for prayers of mourning and hope in wartime by other spiritual and religious communities. In this version, changes in the traditional last line of the Hebrew text specifically include not only peace for the people Israel (as in the traditional version) but also for the children of Abraham and Hagar through Ishmael (Arabs and Muslims) and for all the life-forms who dwell upon this planet. . . . What the Rabbis taught about teaching and learning was that all Torah study should begin and end with blessings, just as eating does. Often, in liberal Jewish circles today, these blessings are not done. But without them, it is easier for Torah study to feel like a mere academic discussion, devoid of spirit. And where the blessings are said but only by rote, it is easier for Torah study to feel merely antiquarian and automatic. In Jewish-renewal style, how can we bring new kavvanah — spiritual meaning, intention, focus, intensity — to these blessings — and therefore to the process of Torah study itself? . . . Tags: 20th century C.E., 58th century A.M., Aleph, ברכות brakhot, communal, English vernacular prayer, קדיש דרבנן Ḳaddish D'Rabanan, North America, participatory, Renewal, talmud torah A “secular” kaddish after my mother died so that I could say kaddish under circumstances where I could gather ten people but not ten Jews. . . . A meditation on living through the lens of dying. . . . This text takes the basic idea of the Baladi-rite ‘Brikh Shmeh d’Kudsha Brikh Hu’ and adapts it for the Askenazi nusach of the Kaddish. It can be used when praying alone wherever a minyan would say the entire Kaddish. It could also be recited by a community in unison out loud when it can’t make a minyan, to show that even if we don’t have a full minyan, we still welcome mourners as part of our community. . . . The Ḳaddish d’Rabanan, in Hebrew with English translation by Everett Fox after Franz Rosenzweig. . . . The Mourner’s Ḳaddish, in Hebrew with English translation by Everett Fox after Franz Rosenzweig. . . . |
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