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 trōp). 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!

[The translation by Paltiel Birnbaum is in the process of being adapted by Aharon Varady.]

Sources

This Kaddish appears in the Shabbat morning service liturgy after the removal of the Torah immediately preceding the Torah reading in the Nusaḥ ha-ARI z”l. This kaddish was shared online by Jewish Renewal Chassidus by Gabbai Seth Fishman in the name of Reb Zalman, as a kaddish that can be said by a mourner when there is no minyan present for them to recite the regular Kaddish Yatom (“Mourner’s Kaddish”). Rabbi Oren Steinitz translated the kaddish on the 3rd yahrzeit after Reb Zalman’s passing.

As we express our agreement and hope
by saying: *AMEN*

---

 

]]> https://opensiddur.org/prayers/life-cycle/death/mourning/kaddish-freely-translated-by-reb-zalman-schachter-shalomi/feed/ 7 https://opensiddur.org/prayers/solilunar/everyday/kaddish/kaddish-an-interpretative-rhyming-translation-by-alan-wagman/ https://opensiddur.org/prayers/solilunar/everyday/kaddish/kaddish-an-interpretative-rhyming-translation-by-alan-wagman/#respond Wed, 03 Apr 2013 04:37:22 +0000 http://opensiddur.org/?p=6613 Source (Hebrew) Translation (English)

יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֵהּ רַבָּא.
בְּעָלְמָא דִּי בְרָא כִרְעוּתֵהּ
וְיַמְלִיךְ מַלְכוּתֵהּ,
בְּחַיֵּיכוֺן
וּבְיוֹמֵיכוֹן
וּבְחַיֵּי דְכָל בֵּית יִשְׂרָאֵל,
בַּעֲגָלָא וּבִזְמַן קָרִיב.
וְאִמְרוּ אָמֵן׃

It is all and won’t be lost, the Holy Name (amein).
We all make Divine words of praise
for here lead all true ways.
Afar yet home
we are going home
and seek the way to our home, Yisrael.
Into lives You come and never leave.
Blessed be You, Amein.

יְהֵא שְׁמֵהּ רַבָּא מְבָרַךְ לְעָלַם וּלְעָלְמֵי עָלְמַיָּא׃

We say the Name Oneness and we hear of the time when we may all know Yah.

יִתְבָּרַךְ,
וְיִשְׁתַּבַּח, וְיִתְפָּאֵר,
וְיִתְרוֹמֵם,
וְיִתְנַשּׂא,
וְיִתְהַדָּר,
וְיִתְעַלֶּה,
וְיִתְהַלָּל,
שְׁמֵהּ דְקֻדְשָׁא בְּרִיךְ הוּא.
לְעֵלָּא מִן כָּל בִּרְכָתָא
וְשִׁירָתָא,
תֻּשְׁבְּחָתָא
וְנֶחֱמָתָא,
דַּאֲמִירָן בְּעָלְמָא,
וְאִמְרוּ אָמֵן׃

Beyond a sigh,
the reason why or Reason’s “Why?”,
magnify
and glorify
and sanctify,
praise to the sky,
praise low and high,
the Name of Holy Awe, We Bless You,
Who gives law,
breathes life into law,
law filled with awe,
holy law from which we don’t withdraw
but breathe deep into the soul.
Blessed be You, Amein.

יְהֵא שְׁלָמָה רַבָּא מִן שְׁמַיָּא וְחַיִּים
וְעַל כָּל יִשְֹרָאֵל,
וְאִמְרוּ אָמֵן׃

We pray, hush be silent, when all are here and all are gone,
may You bless all of Yisrael.
Blessed be You, Amein.

עוֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו
הוּא יַעֲשֶׂה שָׁלוֹם עָלֵינוּ
(וְעַל כָּל יִשְׂרָאֵל)
וְעַל כָּל יוֺשְׁבֵי תֵבֶל
וְאִמְרוּ אָמֵן׃

Oh, say, “Shalom,” this is love,
and when we say, “Shalom,” we name You,
joined with all Yisrael,
(and all the world).
Blessed be You, Amein.

---

This is an English language interpretation of the Mourner’s Ḳaddish, 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.

]]> https://opensiddur.org/prayers/solilunar/everyday/kaddish/kaddish-an-interpretative-rhyming-translation-by-alan-wagman/feed/ 0 https://opensiddur.org/prayers/solilunar/everyday/kaddish/mourners-kaddish-a-creative-translation-by-david-zaslow/ https://opensiddur.org/prayers/solilunar/everyday/kaddish/mourners-kaddish-a-creative-translation-by-david-zaslow/#respond Mon, 01 Mar 2021 00:23:07 +0000 https://opensiddur.org/?p=35922 Source (Aramaic) Translation (English)

יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֵהּ רַבָּא. (אָמֵן)‏
בְּעָלְמָא דִּי בְרָא כִרְעוּתֵהּ
וְיַמְלִיךְ מַלְכוּתֵהּ,
 
בְּחַיֵּיכוֹן וּבְיוֹמֵיכוֹן
וּבְחַיֵּי דְכָל בֵּית יִשְׂרָאֵל, בַּעֲגָלָא וּבִזְמַן קָרִיב.
וְאִמְרוּ אָמֵן׃

Highest and Holiest is the incredible Name of God’s Unity. Amen.
The Unity of body, heart, mind, and soul that exists in our world
and which is continually created and made available by Divine will.
May the awareness of God’s unity quickly become apparent
in our lifetime, and in our days,
and in the lifetime of all those who struggle with Reality.
and let us say, Amen.

יְהֵא שְׁמֵהּ רַבָּא
מְבָרַךְ לְעָלַם וּלְעָלְמֵי עָלְמַיָּא:

May God’s great Name of INTERDEPENDENCE
be blessed forever: in all ways, in all days.

יִתְבָּרַךְ, וְיִשְׁתַּבַּח, וְיִתְפָּאֵר,
וְיִתְרוֹמֵם, וְיִתְנַשּׂא,
וְיִתְהַדָּר, וְיִתְעַלֶּה, וְיִתְהַלָּל,
שְׁמֵהּ דְקֻדְשָׁא בְּרִיךְ הוּא.

Blessed, praised, glorified,
exalted, uplifted,
adorned, held high, and hailed
is the Name of the Holy One, Blessed Be.

לְעֵלָּא
מִן כָּל בִּרְכָתָא וְשִׁירָתָא,
תֻּשְׁבְּחָתָא וְנֶחֱמָתָא,
דַּאֲמִירָן בְּעָלְמָא,
וְאִמְרוּ אָמֵן׃

The Holy One, the Only One, God, our God Who is at the same time
beyond all blessings, songs,
prayers, and comforting words
which we can possibly speak in this dimension.
And let us say, Amen.

יְהֵא שְׁלָמָה רַבָּא מִן שְׁמַיָּא
וְחַיִּים טוֹבִים
וְעַל כָּל יִשְֹרָאֵל,
וְאִמְרוּ אָמֵן׃

May there be an incredible sense of wholeness,
completion, peace, and life for us
and for all those who wrestle with Reality.
And let us say, Amen.

עוֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו
הוּא יַעֲשֶׂה שָׁלוֹם עָלֵינוּ
וְעַל כָּל יִשְׂרָאֵל וְעַל כָּל יוֺשְׁבֵי תֵבֶל
וְאִמְרוּ אָמֵן׃

May the One who sends this wholeness from the highest, deepest places —
may the One send peace to me, to us,
to Israel, to the whole world, and to the planet.
And let us say Amen.

---

Rabbi David Zaslow’s translation of the Mourner’s Ḳaddish was first published in the siddur he compiled and edited, Ivdu et Hashem b’Simḥah (1997, 2003). It was shared by the author in a comment to Reb Zalman’s translation of the Mourner’s Ḳaddish, here.

Source(s)

Siddur Ivdu et Hashem b’Simhah (Zaslow 1997, 2003) p.225

Siddur Ivdu et Hashem b’Simhah (Zaslow 1997, 2003) p.224

 

]]> https://opensiddur.org/prayers/solilunar/everyday/kaddish/mourners-kaddish-a-creative-translation-by-david-zaslow/feed/ 0 https://opensiddur.org/prayers/solilunar/everyday/kaddish/hatsi-qaddish-from-the-seder-rav-amram-attested-in-jts-ms-4074/ https://opensiddur.org/prayers/solilunar/everyday/kaddish/hatsi-qaddish-from-the-seder-rav-amram-attested-in-jts-ms-4074/#respond Tue, 11 Aug 2026 20:39:52 +0000 https://opensiddur.org/?p=68681 Source (Aramaic) Translation (English)

יתגדל ויתקדש
שמיה רבא אמן
בעלמא דברא
כרעותיה

Magnified and sanctified
be his great name (amen)
in the world which he hath created
according to his will.

וימליך מלכותיה
בחייכון וביומיכון
ובחייהון דכל בית ישראל
בעגלא ובזמן קריב
ואמרו אמן

And may he establish his kingdom
during your life and during your days
and in their life, all the house of Israel,
even speedily and at a near time,
and say ye: Amen.

ועונין הצבור אמן
יהא שמיה רבה מברך
לעלם ולעלמי עלמיא

And the congregation responds: Amen.
Let his great name be blessed
for ever and ever and to all eternity.

ואומר ויתברך אמן
ישתבח ויתרומם
ויתנשא ויתהדר
ויתעלה ויתקלס
שמיא דקודשא
בריך הוא אמן
לעילא
מכל ברכתא ושירתא
תושבחתא ונחמתא
דאמרן בעלמא
ואמרו אמן׃

And he says: Blessed (amen),
praised and exalted,
and extolled and honoured
and magnified and lauded
be the name of the Holy One,
blessed be He (amen)
though he be high above
all the blessings and hymns
and praises and consolations
which are uttered in the world.
And say ye: Amen.

---

This variation of the Ḥatsi Qaddish can be found in Seder Rav Amram as attested on fol. 6r of JTS MS 4074. The full JTS MS 4074 can be found digitized, here.

David Hedegard transcribed three manuscript versions of Ḥatsi Qaddish in his dissertation on Seder R. Amram Gaon (Lindstedt, 1951). In his transcription, this source is labeled [ז] and in his translation, [S]. I have modifited Hedegard’s translation slightly by re-Hebraizing divine names.

Source(s)

 

 

Ḥatsi Qaddish (Seder Rav Amram, JTS MS 4074 Sulzberger), fol. 6r

 

]]> https://opensiddur.org/prayers/solilunar/everyday/kaddish/hatsi-qaddish-from-the-seder-rav-amram-attested-in-jts-ms-4074/feed/ 0 https://opensiddur.org/prayers/solilunar/everyday/kaddish/hatsi-qaddish-from-the-seder-rav-amram-attested-in-british-library-or-1067/ https://opensiddur.org/prayers/solilunar/everyday/kaddish/hatsi-qaddish-from-the-seder-rav-amram-attested-in-british-library-or-1067/#respond Tue, 11 Aug 2026 22:14:29 +0000 https://opensiddur.org/?p=68699 Source (Aramaic) Translation (English)

יִתְגַּדַּל וְיִתְֿקַדַּשׁ
שְׁמֵיהּ רַבָּא אָמֵן
בְּעָלְמָא דִּי בְֿרָא
כִֿרְעוּתֵֿיהּ

Magnified and sanctified
be his great name (amen)
in the world which he has created
according to his will.

וְיַמְלִיךְ מַלְכוּתֵיה
בְּחַיֵּיכוֹן וּבְֿיוֹמֵיכֿוֹן
וּבְחַיֵּי דְּכָֿל בֵּית יִשְׂרָאֵל
בַּעֲגָֿלָא וּבִֿזְמַן קָרִיב׃

And may he establish his kingdom
during your life and during your days
and during the life of all the house of Israel,
even speedily and at a near time.

אָמֵן
יְהֵא שְׁמֵיהּ רַבָּא מְבָֿרַךְ
לְעָלַם וּלְעָלְמֵי עָלְמַיָּא

Amen.
Let his great name be blessed
for ever and ever and to all eternity.

יִתְֿבָּרַךְ אָמֵן
וְיִשְׁתַּבַּח וְיִתְֿפָאַר
וְיִתְֿרוֹמָם וְיִתְֿנַשֵׂא
וְיִתְֿהַדַּר וְיִתְֿעַלֶּה וְיִתְֿקַלֵּס
שְׁמֵיה דְּקוּדְֿשָׁא
בְּרִיךְ הוּא
לְעֵילָּא
מִכָּל בִּרְכָתָֿא שִׁירָתָֿא
וְתּוּשְׁבְּחָתָֿא וְנֶחָמָתָֿא
דַּאֲמִירָן בְּעָלְמָא
וְאִמְרוּ אָמֵן׃

Blessed (amen)
and praised and glorified
and exalted and extolled
and honoured and magnified and lauded
be the name of the Holy One,
blessed be He.
though he be high above
all blessings and hymns
and praises and consolations
which are uttered in the world.
And say ye: Amen.

---

This is the text of the Ḥatsi Qaddish from the Seder Rav Amram as attested in British Library Or. 1067, fol. 12v.

David Hedegard transcribed three manuscript versions of Ḥatsi Qaddish in his dissertation on Seder R. Amram Gaon (Lindstedt, 1951). In his transcription, this source is labeled [מ] and in his translation, [M]. I have modifited Hedegard’s translation slightly by re-Hebraizing divine names.

Source(s)

 

 

BL Or. 1967 fol. 12v

 

]]> https://opensiddur.org/prayers/solilunar/everyday/kaddish/hatsi-qaddish-from-the-seder-rav-amram-attested-in-british-library-or-1067/feed/ 0 https://opensiddur.org/prayers/solilunar/everyday/kaddish/hatsi-qaddish-from-the-seder-rav-amram-attested-in-bodleian-library-ms-opp-add-qu-28/ https://opensiddur.org/prayers/solilunar/everyday/kaddish/hatsi-qaddish-from-the-seder-rav-amram-attested-in-bodleian-library-ms-opp-add-qu-28/#respond Tue, 11 Aug 2026 21:00:14 +0000 https://opensiddur.org/?p=68690 Source (Aramaic) Translation (English)

יתגדל ויתקדש וישתבח
שמיה רבא
בעלמא די ברא
כרעותיה

Magnified and sanctified and praised
be his great name
in the world which he has created
according to his will.

וימליך מלכותיה
בחייכון וביומיכון
ובחיי דכל בית ישראל
בעגלא ובזמן קריב

And may he establish his kingdom
during your life and during your days
and during the life of all the house of Israel,
even speedily and at a near time.

ועונין הצבור אמן
יהא שמיה רבא מברך
לעלם ולעלמי עלמיא

And the congregation responds, Amen.
Let his great name be blessed
for ever and ever and to all eternity.

ואומר יתברך
שמיה דקודשא
בריך הוא אמן
ישתבח ויתפאר
ויתרומם ויתהדר
ויתעלה ויתקלס
שמיה דקודשא
בריך הוא אמן
לעילא
מכל ברכתא שירתא
תושבחתא ונחמתא
דאמירן בעלמא
ואמרו אמן

And he says: Blessed be
the name of the Holy One,
blessed be He (amen).
Praised and glorified
and exalted and honoured
and magnified and lauded
be the name of the Holy One,
blessed be He (amen)
though he be high above
all the blessings and hymns
and praises and consolations
which are uttered in the world.
And say ye: Amen.

---

This variation of the Ḥatsi Qaddish can be found in Seder Rav Amram (Bodleian Library, shelfmark: Ms. Opp. Add. Qu. 28; catalogue: Neubauer, Oxford, England 1095). The manuscript images are not yet digitized and/or publicly accessible.

David Hedegard transcribed three manuscript versions of the Ḥatsi Qaddish in his dissertation on Seder R. Amram Gaon (Lindstedt, 1951). In his transcription, this source is labeled [א] and in his translation, [O]. I have modifited Hedegard’s translation slightly by re-Hebraizing divine names.

Source(s)

 

 

]]> https://opensiddur.org/prayers/solilunar/everyday/kaddish/hatsi-qaddish-from-the-seder-rav-amram-attested-in-bodleian-library-ms-opp-add-qu-28/feed/ 0 https://opensiddur.org/prayers/solilunar/everyday/kaddish/hatsi-qaddish-chinese-translation-by-richard-collis-2022/ https://opensiddur.org/prayers/solilunar/everyday/kaddish/hatsi-qaddish-chinese-translation-by-richard-collis-2022/#respond Sat, 24 Jun 2023 20:41:02 +0000 https://opensiddur.org/?p=51815 We Sing We Stay Together: Shabbat Morning Service Prayers (Wǒmen gēchàng, wǒmen xiāngjù — Ānxírì chén dǎo qídǎo).]]> Source (Hebrew) Translation (Chinese)

יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֵהּ רַבָּא בְּעָלְמָא דִּי־בְרָא כִרְעוּתֵהּ.

愿祂的名被放大、成圣。在这个祂如愿创造世界里，

וְיַמְלִיךְ מַלְכוּתֵהּ בְּחַיֵּיכוֹן וּבְיוֹמֵיכוֹן וּבְחַיֵּי
דִי־כׇל־בֵּית יִשְׂרָאֵל בַּעֲגָלָא וּבִזְמַן קָרִיב.
וְאִמְרוּ אָמֵן׃

愿祂的王权在你的来生、你的今生、以及
所有以色列家快速占领统治地位。
而我们会说：阿门。

יְהֵא שְׁמֵהּ רַבָּא מְבָרַךְ לְעָלַם וּלְעָֽלְמֵי עָֽלְמַיָּא׃

愿祂的大名永远受到祝福，永垂不朽。

יִתְבָּרַךְ וְיִשְׁתַּבַּח וְיִתְפָּאַר וְיִתְרֹמַם וְיִתְנַשֵּׂא וְיִתְהַדַּר
וְיִתְעַלֶּה וְיִתְהַלַּל שְׁמֵהּ דִּי־קֻדְשָׁא. בְּרִיךְ הוּא.
לְעֵֽלָּא מִן־כׇּל־בִּרְכָתָא וְשִׁירָתָא תֻּשְׁבְּחָתָא וְנֶחָמָתָא
דִּי־אֲמִירָן בְּעָלְמָא.
וְאִמְרוּ אָמֵן׃

我们祝福、崇拜、歌颂、尊崇、赞扬、尊敬、
推崇、颂扬这神圣的名，祂是有福的。
超越任何祝福，
我们会在世界上用歌声、赞美和欢呼发声。
而我们会说：阿门

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This Chinese translation of an Ashkenazi nusaḥ for the “Ḥatsi Qaddish,” the half-ḳaddish is found on page 4 of the liner notes for the Chinese edition of Richard Collis’s album We Sing We Stay Together: Shabbat Morning Service Prayers (Wǒmen gēchàng, wǒmen xiāngjù — Ānxírì chén dǎo qídǎo).

Source(s)

 

]]> https://opensiddur.org/prayers/solilunar/everyday/kaddish/hatsi-qaddish-chinese-translation-by-richard-collis-2022/feed/ 0 https://opensiddur.org/prayers/solilunar/everyday/kaddish/qaddish-shalem-translated-by-jakob-petuchowski-1966/ https://opensiddur.org/prayers/solilunar/everyday/kaddish/qaddish-shalem-translated-by-jakob-petuchowski-1966/#respond Sat, 07 Aug 2021 19:22:52 +0000 https://opensiddur.org/?p=38494 Source (Aramaic) Translation (English)

יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֵהּ רַבָּא
בְּעָלְמָא דִּי־בְרָא כִרְעוּתֵהּ.

May God’s great Name be magnified and sanctified
in the world which He hath created according to His will.

וְיַמְלִיךְ מַלְכוּתֵהּ בְּחַיֵּיכוֹן וּבְיוֹמֵיכוֹן
וּבְחַיֵּי דִי־כׇל־בֵּית יִשְׂרָאֵל
בַּעֲגָלָא וּבִזְמַן קָרִיב.
וְאִמְרוּ אָמֵן׃

May He establish His Kingdom during your life and during your days,
and during the life of the whole House of Israel,
speedily and soon.
And say ye, Amen.

יְהֵא שְׁמֵהּ רַבָּא מְבָרַךְ לְעָלַם וּלְעָֽלְמֵי עָֽלְמַיָּא׃

May His great Name be blessed for ever!

יִתְבָּרַךְ וְיִשְׁתַּבַּח
וְיִתְפָּאַר וְיִתְרֹמַם וְיִתְנַשֵּׂא
וְיִתְהַדַּר וְיִתְעַלֶּה וְיִתְהַלַּל
שְׁמֵהּ דִּי־קֻדְשָׁא. בְּרִיךְ הוּא.
לְעֵֽלָּא מִן־כׇּל־בִּרְכָתָא וְשִׁירָתָא תֻּשְׁבְּחָתָא וְנֶחָמָתָא
דִּי־אֲמִירָן בְּעָלְמָא.
וְאִמְרוּ אָמֵן:

Yea, blessed, praised,
glorified, exalted, extolled,
honored, magnified and lauded
be the Name of the Holy One, praised be He,
though He transcendeth all the blessings, hymns and praises
which can be uttered in the world,
And say ye, Amen.

תִּתְקַבַּל צְלוֹתְהוֹן וּבָעוּתְהוֹן דִּי־כׇל־יִשְׂרָאֵל
קֳדָם אֲבוּהוֹן דִּי בִשְׁמַיָּא.
וְאִמְרוּ אָמֵן:

May the prayers and supplications of all Israel
be acceptable to their Father Who is in heaven.
And say ye, Amen.

יְהֵא שְׁלָמָא רַבָּא מִן־שְׁמַיָּא וְחַיִּים
עָלֵֽינוּ וְעַל־כׇּל־יִשְׂרָאֵל.
וְאִמְרוּ אָמֵן:

May God’s abundant peace and life
be granted unto us and unto all Israel.
And say ye, Amen.

עֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו
הוּא יַעֲשֶׂה שָׁלוֹם עָלֵֽינוּ
וְעַל־כׇּל־יִשְׂרָאֵל.
וְאִמְרוּ אָמֵן:

May He Who createth the harmony of the spheres
create peace for us
and for all Israel.
And say ye, Amen.

---

This is the scholar Dr. Jakob Petuchowski’s translation of the Ḳaddish Shalem from his Shabbat Minḥah prayer-pamphlet (1966), p.13r-14r. I have set his translation side-by-side with the Hebrew with linear phrasing. –Aharon Varady

Source(s)

 

]]> https://opensiddur.org/prayers/solilunar/everyday/kaddish/qaddish-shalem-translated-by-jakob-petuchowski-1966/feed/ 0 https://opensiddur.org/prayers/solilunar/everyday/kaddish/extended-kaddish-shalem-according-to-the-rite-of-the-cochin-jews/ https://opensiddur.org/prayers/solilunar/everyday/kaddish/extended-kaddish-shalem-according-to-the-rite-of-the-cochin-jews/#respond Fri, 14 Feb 2020 22:52:04 +0000 https://opensiddur.org/?p=30274 The Cochin or Šingli Jewish community of southwestern India has some unique practices. It is the only major Jewish community to speak a Dravidian language. It is also the only major Jewish community to follow a strict caste system, with two distinct Jewish groups that did not intermarry. And its rite includes an extensive poetic version of the Ḳaddish Shalem, with many additions without any parallel in Ashkenazi and Sephardi siddurim.

Nowadays, the vast majority of India’s Jewish population has moved to the State of Israel, where assimilation to the standardized Mizraḥi rite is taking its toll. Many of these ancient customs are being lost.

Here the editor has compiled, transcribed, and translated a traditional Cochin Ḳaddish Shalem, based on siddurim published for the Cochin Jewish community by the Props brothers of Amsterdam. It’s a fascinating piece of nusaḥ which ought to be preserved for future generations.

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Source (Hebrew)	Translation (English)
יִתְגַּדַל וְיִתְקַדָּשׁ שְׁמֵיהּ רַבָּא בְּעַלְמָא דִּי בְרָא כִרְעוּתֵיהּ וְיַמְלִיךְ מַלְכוּתֵיהּ וְיַצְמַח פּוּרְקָנֵיהּ וִיקָרֵב מְשִׁיחֵיהּ בְּחַיֵּיכוֹן וּבְיוֹמֵיכוֹן וְיִפְרוֹק עַמֵיהּ בְּרַחְמְתֵיהּ בְּחַיֵּיכוֹן וּבְיוֹמֵיכוֹן וּבְחַיֵּי דְּכָל בֵּית יִשְׂרָאֵל בַּעֲגָלָא וּבִזְמַן קָרִיב וְאִמְרוּ אָמֵן׃‫ (אָמֵן)‬	‪Magnified‬ and hallowed be His great name in the world that He created by his will, may He reign in His reign and sprout His redemption and draw near His Anointed in your lives and in your days and redeem His people in His mercy in your lives and in your days and in the lives of all the house of Israel, quickly in a time drawing near, ‪ and say amen. (Amen.)‬
יְהֵא שְׁמֵיהּ רַבָּא מְבָרַךְ לְעַלָם וּלְעַלְמֵיו עַלמַיָּא יְתְבָּרַךְ׃	May His great Name be blessed forever and ever and ever, blessed be.
וְיִשְׁתַּבַּח וְיִתְפָּאֵר וְיִתְרוֹמָם וְיִתְנַשֵׂא וְיִתְהַדַּר וְיִתְעַלֵה וְיִתְהַלָּל שְׁמֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא לְעֵילָא מִכָּל בִּרְכָתָא שִׁירָתָא תִּשְׁבְּחָתָא וְנֶחָמָתָא דַאֲמִירָן בְּעַלְמָא וְאִמְרוּ אָמֵן׃‫ (אָמֵן) ‬	‪And lauded and glorified and exulted and lifted and beautified and raised and praised be the name of the blessed Holy One beyond all blessings, songs, lauds, and comforts that we say in the world, and say amen. (Amen.)‬
תִּתְקַבָּל צְלוֹתְכוֹן וְתִּתְעַבֵּיד בָּעוּתְכוֹן׃  (אָמֵן)	May your prayers be received and your requests be done. (Amen.)
‫וּצְלוֹתְהוֹן וּבָעוּתְהוֹן דְעַמָא כָּל בֵּית יִשְׂרָאֵל קָדָם מָארֵיהּ דְבִשְּׁמַיָּא בְּכָל זְמַן וּבְכָל עִידַן וְעִידָנָא הָדֵין לְחַיִּים טוֹבִים וְאִמְרוּ אָמֵן׃ (אָמֵן) ‬	And the prayers and requests of the people all the house of Israel before their master in Heaven in all time and in every era and in this era for a good life, ‪and say amen. (Amen.)‬
תִּתְבְּנֵי קַרְתָּא דִירוּשְׁלֵם וִיתוּב פּוּלְחָנָא דִי שְׁמַיָּא לְאִתְרֵיהּ בְּחַיֵּיכוֹן וּבְיוֹמֵיכוֹן וּבְחַיֵּי כָּל בֵּית יִשְׂרָאֵל וְאִמְרוּ אָמֵן׃‫ (אָמֵן) ‬	May the city of Jerusalem be built, and the work of Heaven dwell in its place in your lives and in your days and in the lives of all the house of Israel, and say amen. (Amen.)
תִּשְׁתַּלַח אֲסוּתָא רְפוּאָה דְחַיֵּי וּדְרַחֲמֵי מִן קָדָם קוּדְשָׁא בְּרִיךְ הוּא לְאַסָאָה יַתְכוֹן וּלְרַחֲמָא עֲלֵיכוֹן וּלְכָל מַאן דְצָרִיךְ לְאַסְוָתָא דְיִשְׂרָאֵל וִיתַּסֵי מִן קָדָמוֹהִי לְחַיּים וּלְשָׁלוֹם וְלִרְפוּאָה וְלִגְאוּלָה וְאִמְרוּ אָמֵן׃‫ (אָמֵן) ‬	May relief, healing be sent, of life and compassion from the blessed Holy One to heal you and to have mercy on you and all who need healing of Israel and be healed from before Him for life and for peace and for healing and for redemption, and say amen. (Amen.)
יֵיתִין שִׁמְעִין טָבִין וּבְשׂוֹרַן טָבָן עַל מַקְדְּשָׁא וְעַל הֵיכְלָא וְעַל אַתְרֵיהּ קַדִּישָׁא וְעַל מַלְכוּת מָשִׁיחַ בֶּן דָוִד בַּעֲגָּלָא וּבִזְמַן קָרִיב וְאִמְרוּ אָמֵן׃‫ (אָמֵן) ‬	May we be given good messages and a good messenger regarding the Sanctuary and regarding the Temple and regarding its Holy Place and regarding the rule of the Anointed son of David, quickly in a time drawing near, and say amen. (Amen.)
יְהֵא שְׁלָמָא רַבָּא מִן שְׁמַיָּיא וְסַיְיעֲתָא וּפוּרְקָנָא עֲלָנָא וַעֲלֵיכוֹן וְעַל כָּל קְהַלֵיכוֹן דְיִשְׂרָאֵל לְחַיּים וּלְשָׁלוֹם וְלִרְפוּאָה וְאִמְרוּ אָמֵן׃‫ (אָמֵן) ‬	May great peace be from heaven and assistance and redemption upon us and you and upon all your congregations of Israel for life and for peace and for healing, and say amen. (Amen.)
דְּכִירִין לְטַב וְעוֹד יִהְיֶה דוּכְרָנְכוֹן לְטַב לְשֵׁם טַב לְרוֹמְמָה לְקֶרֶן זְקוּפָה לְאַצְלַח דְעוֹבָרִין טָבִין לְכָל קְהָלָה קַדִּישָׁא הָדֵין מֵרַבְרְבֵיכוֹן וְעַד זְעִירֵיכוֹן‫ מַלְכָּא דְעַלְמָא יְבָרֵךְ יַתְכוֹן׃ (אָמֵן)‬	May you be remembered for good, and may your memories continue for good, for a good name, for exultation, for an erect horn, for success of good works for all this holy community, from elders to youths. ‬‪ May the Sovereign of Existence bless you (amen).‬
וְיַפֵּשׁ יַתְכוֹן׃ (אָמֵן)	‪and make you great (amen) ‬
וְיסַגִי יַתְכוֹן׃ (אָמֵן)	‪and make you many (amen)‬
וְיִשְׁמַע לְקוֹל צְלוֹתְכוֹן׃ (אָמֵן)	‪and hear the sound of your prayers (amen)‬
וְיָעִיק לִמְעִיקֵיכוֹן׃ (אָמֵן)	‪and distress your stressors (amen)‬
וִיכַנֵשׂ מְבַדְרֵיכוֹן׃ (אָמֵן)	‪and gather your dispersed (amen)‬
וִישֵׁיצֵי כָל דְחַקֵיכוֹן׃ (אָמֵן)	and end all your oppressors (amen)
וְיבְנֶה מַקְדְשָׁא בְּחַיֵּיכוֹן חֲבֵרִים כָּל בֵּית יִשְׂרָאֵל וְאִמְרוּ אָמֵן׃‫ (אָמֵן)‬	And may He build the Sanctuary in your lives, fellows all the house of Israel, and say amen. (Amen.)
עוֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו הוּא בְּרַחֲמָיו יַעֲשֶׂה שָׁלוֹם עָלֵינוּ וְעַל כָּל יִשְׂרָאֵל וְאִמְרוּ אָמֵן׃‫ (אָמֵן)‬	May the Maker of peace on high compassionately make peace for us and for all Israel, and say amen. (Amen.)
לַיְּהוּדִ֕ים הָֽיְתָ֥ה אוֹרָ֖ה וְשִׂמְחָ֑ה וְשָׂשֹׂ֖ן וִיקָֽר׃ (אסתר ח:טז)	“The Jews had light and joy and gladness and honor.”[1] Esther 8:16.
וְכָל יִשְׂרָאֵל בִּכְלַל כָּל הַבְּרָכוֹת יִהְיוּ לְחַיִּים טוֹבִים וּלְשָׁלוּם וְלִרְפוּאָה וְאִמְרוּ אָמֵן׃‫ (אָמֵן)‬	And may all Israel among each and every one of these blessings be for a good life and peace and healing, and say amen. (Amen.)
לְשָׁנָה הַבָּאָה בִּירוּשָׁלַיִם׃ יָבֹא מָשִׁיחַ בֶּן דָּוִד בִּמְהֵרָה בְיָמֵינוּ אָמֵן׃‫ (אָמֵן)‬	Next year in Jerusalem! May the Anointed son of David come quickly in our days, amen!‪ (Amen.)‬
שָׁלוֹם עֲלֵיכֶם עֲלֵיכֶם שָׁלוֹם בְרָכָה וְטוֹבָה	Peace be upon you! Upon you be peace, blessing, and good!

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Source

 

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Notes

Notes

1	Esther 8:16.

]]> https://opensiddur.org/prayers/solilunar/everyday/kaddish/extended-kaddish-shalem-according-to-the-rite-of-the-cochin-jews/feed/ 0 https://opensiddur.org/prayers/solilunar/everyday/kaddish/qaddish-shalem-chinese-translation-by-richard-collis-2022/ https://opensiddur.org/prayers/solilunar/everyday/kaddish/qaddish-shalem-chinese-translation-by-richard-collis-2022/#respond Sat, 24 Jun 2023 21:30:31 +0000 https://opensiddur.org/?p=51818 We Sing We Stay Together: Shabbat Morning Service Prayers (Wǒmen gēchàng, wǒmen xiāngjù — Ānxírì chén dǎo qídǎo).]]> Source (Hebrew) Translation (Chinese)

יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֵהּ רַבָּא בְּעָלְמָא דִּי־בְרָא כִרְעוּתֵהּ.

愿祂的名被放大、成圣。在这个祂如愿创造世界里，

וְיַמְלִיךְ מַלְכוּתֵהּ בְּחַיֵּיכוֹן וּבְיוֹמֵיכוֹן וּבְחַיֵּי
דִי־כׇל־בֵּית יִשְׂרָאֵל בַּעֲגָלָא וּבִזְמַן קָרִיב.
וְאִמְרוּ אָמֵן׃

愿祂的王权在你的来生、你的今生、以及
所有以色列家快速占领统治地位。
而我们会说：阿门。

יְהֵא שְׁמֵהּ רַבָּא מְבָרַךְ לְעָלַם וּלְעָֽלְמֵי עָֽלְמַיָּא׃

愿祂的大名永远受到祝福，永垂不朽。

יִתְבָּרַךְ וְיִשְׁתַּבַּח וְיִתְפָּאַר וְיִתְרֹמַם וְיִתְנַשֵּׂא וְיִתְהַדַּר
וְיִתְעַלֶּה וְיִתְהַלַּל שְׁמֵהּ דִּי־קֻדְשָׁא. בְּרִיךְ הוּא.
לְעֵֽלָּא מִן־כׇּל־בִּרְכָתָא וְשִׁירָתָא תֻּשְׁבְּחָתָא וְנֶחָמָתָא
דִּי־אֲמִירָן בְּעָלְמָא.
וְאִמְרוּ אָמֵן׃

我们祝福、崇拜、歌颂、尊崇、赞扬、尊敬、
推崇、颂扬这神圣的名，祂是有福的。
超越任何祝福，
我们会在世界上用歌声、赞美和欢呼发声。
而我们会说：阿门

תִּתְקַבַּל צְלוֹתְהוֹן וּבָעוּתְהוֹן דִּי־כׇל־יִשְׂרָאֵל קֳדָם אֲבוּהוֹן דִּי בִשְׁמַיָּא.
וְאִמְרוּ אָמֵן:

（请）接受以色列家（在）其天父面前的祈祷和（谦卑）呼吁。
而我们会说：阿门。

יְהֵא שְׁלָמָא רַבָּא מִן־שְׁמַיָּא וְחַיִּים עָלֵֽינוּ וְעַל־כׇּל־יִשְׂרָאֵל.
וְאִמְרוּ אָמֵן:

愿天上和平永驻，我们和以色列所有人生命永恒。
而我们会说：阿门。

עֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו הוּא יַעֲשֶׂה שָׁלוֹם עָלֵֽינוּ וְעַל־כׇּל־יִשְׂרָאֵל.
וְאִמְרוּ אָמֵן:

神在高处构建和平，愿祂为我们和以色列所有人带来和平。
而我们会说：阿门

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This Chinese translation of an Ashkenazi nusaḥ for the “Qaddish Shalem,” the full-ḳaddish is found on page 27 of the liner notes for the Chinese edition of Richard Collis’s album We Sing We Stay Together: Shabbat Morning Service Prayers (Wǒmen gēchàng, wǒmen xiāngjù — Ānxírì chén dǎo qídǎo).

Source(s)

 

]]> https://opensiddur.org/prayers/solilunar/everyday/kaddish/qaddish-shalem-chinese-translation-by-richard-collis-2022/feed/ 0 https://opensiddur.org/prayers/solilunar/everyday/kaddish/qaddish-drabanan-variant-from-the-cairo-geniza-nusah-erets-yisrael-ca-11th-c/ https://opensiddur.org/prayers/solilunar/everyday/kaddish/qaddish-drabanan-variant-from-the-cairo-geniza-nusah-erets-yisrael-ca-11th-c/#respond Sun, 11 Aug 2024 19:38:02 +0000 https://opensiddur.org/?p=57526 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.

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Source (Aramaic, Hebrew)	Translation (English)
קְרוֹבָא – יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֵיהּ רַבָּא, בְּעָלְמָא דִּיבְרָא כִרְעוּתֵיהּ! יַמְלִךְ מַלְכוּתֵיהּ, וְיַצְמַח פּוּרְקָנֵיה, וִיקָרֵב מְשִׁיחֵיהּ – קָהָלָא – אָמֵן!	Qerova:[1] The old Nusaḥ Erets Yisrael term for a prayer leader. Find Y. Berakhot 1:5:14.  Magnified and sanctified be Their Great Name, in the world that They created per Their will! Let Their sovereignty reign, and Their redemption flower, and Their messiah come near — Community: Amen![2] Community responses are not marked in the original manuscript, which was notes for a prayer leader, but assumed from context.
קְרוֹבָא – בְּחַיֶּֽיךָ אֲדוֹנֵֽינוּ אֶבְיָתָר הַכֹּהֵן רֹאשׁ יְשִׁיבַת גְּאוֹן יַעֲקֹב, וּבְחַיֵּי רַבֵּֽנוּ שְׁלֹמֹה הַכֹּהֵן אַב הַיְּשִׁיבָה, וּבְחַיֵּי רַבֵּֽנוּ צָדוֹק הַשְּׁלִישִׁי בַּחֲבוּרָה, בְּחַיֵּיכוֹן וּבְיוֹמֵיכוֹן וּבְחַיֵּי כׇּל־בֵּית יִשְׂרָאֵל, בִּמְהֵרָה וּבִזְמַן קָרִיב, וְאִמְרוּ אָמֵן! קָהָלָא – אָמֵן!	Qerova: In your life, our lord Eviathar the Priest,[3] The head of the Nusaḥ Erets Yisrael community in Cairo from 1083 to 1112.  head of the Pride of Jacob yeshiva, and in the life of our rabbi Shlomo the Priest father[4] Chief lecturer or second-in-command, below only the head.  of the yeshiva, and in the life of our rabbi Yiṣḥaq, the third in the assembly,[5] One who wishes to use this qaddish in a service today would replace the names here with the names of whoever are the highest-ranking clergy or teachers at the place of prayer.  and in your lives and in your days and in the lives of all the house of Israel, speedily and in a near time, and say amen! Community: Amen!
קָהָלָא – יְהֵא שְׁמֵיהּ רַבָּא מְבָרַךְ לְעָלְמָא וּלְעָלְמֵי עָלְמַיָּא!	Community: May Their great Name be blessed to eternity and to eternities of eternities!
קְרוֹבָא – לְעָלְמָא וּלְעָלְמֵי עָלְמַיָּא הוּא יִתְבָּרַךְ יִשְׁתַּבַּח יִתְפָּאַר יִתְרוֹמַם יִתְנַשֵּׂא יִתְעַלֶּה וְיִתְהַדָּר שְׁמוֹ שֶׁלַּמֶּֽלֶךְ מַלְכֵי הַמְלָכִים בָּרוּךְ הוּא! קָהָלָא – אָמֵן!	Qerova: To eternity and to eternities of eternities are They. Blessed, lauded, glorified, exulted, elevated, heightened, and resplendent the name of the Sovereign, Sovereign of Sovereigns, blessed be They! Community: Amen!
קְרוֹבָא – לְמַֽעְלָה לְמַֽעְלָה מִכׇּל־הַבְּרָכוֹת הַשִּׁירוֹת הַתִּשְׁבָּחוֹת וְהַנֶּחָמוֹת הָאֲמוּרוֹת בָּעוֹלָם כִּרְצוֹנוֹ, וְאִמְרוּ אָמֵן! קָהָלָא – אָמֵן!	Qerova: Above, above all the blessings, the songs, the laudations, and the comforts that are said in the world per Their will, and say amen! Community: Amen!
קְרוֹבָא – עֹשֶׂ֥ה שָׁ֝ל֗וֹם בִּמְרוֹמָֽיו יַעֲשֶׂה שָׁלוֹם עָלֵֽינוּ וַעֲלֵיכֶם וְעַל־כׇּל־עַמּוֹ יִשְׂרָאֵל, וְאִמְרוּ אָמֵן! קָהָלָא – אָמֵן!	Qerova: The Maker of peace in Their heights will make peace upon us and upon you and upon all Their people Israel, and say amen! Community: Amen!

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Source(s)

Gairo Geniza fragment t_s_6h6.6_f._4r

Gairo Geniza fragment t_s_6h6.6_f._4v

 

Notes

Notes

1	The old Nusaḥ Erets Yisrael term for a prayer leader. Find Y. Berakhot 1:5:14.
2	Community responses are not marked in the original manuscript, which was notes for a prayer leader, but assumed from context.
3	The head of the Nusaḥ Erets Yisrael community in Cairo from 1083 to 1112.
4	Chief lecturer or second-in-command, below only the head.
5	One who wishes to use this qaddish in a service today would replace the names here with the names of whoever are the highest-ranking clergy or teachers at the place of prayer.

]]> https://opensiddur.org/prayers/solilunar/everyday/kaddish/qaddish-drabanan-variant-from-the-cairo-geniza-nusah-erets-yisrael-ca-11th-c/feed/ 0 https://opensiddur.org/prayers/solilunar/everyday/barkhu/replacement-for-the-hatsi-qaddish-before-barkhu-for-an-individual-praying-alone-or-without-a-minyan-from-seder-rav-amram/ https://opensiddur.org/prayers/solilunar/everyday/barkhu/replacement-for-the-hatsi-qaddish-before-barkhu-for-an-individual-praying-alone-or-without-a-minyan-from-seder-rav-amram/#respond Wed, 05 Feb 2025 02:08:52 +0000 https://opensiddur.org/?p=59926 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 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.

Note: “The CAUSE” is used to translate the Divine Name YHVH, based on the philosophical idea of God as the Prime Mover and on the interpretation of the Name as a causative form of the copula – “causes to be.” This translation also uses the plural pronouns They/Their/Them to refer to God as a pluralis majestatis, and to avoid the implications of God being assigned a gender. (Find Ibn Ezra’s commentary on Genesis 1:1 for a discussion of the pluralis majestatis when referring to God.) All divine referents (pronouns, epithets, names) are rendered in unicase.

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Source (Hebrew)	Translation (English)
עַל־הַכֹּל יִתְגַּדֵּל וְיִשְׁתַּבַּח וְיִתְפָּאֵר וְיִתְרוֹמֵם וְיִתְנַשֵּׂא שְׁמוֹ שֶׁלְּמֶֽלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא בָּעוֹלָמוֹת שֶׁבָּרָא הָעוֹלָם הַזֶּה וְהָעוֹלָם הַבָּא כִּרְצוֹנוֹ וְכִרְצוֹן כׇּל־עַמּוֹ יִשְׂרָאֵל׃	For all this, magnified and lauded and exulted and exalted and elevated be the Name of the Sovereign, Sovereign of sovereigns, the blessed Holy One, in the universes that They created — this universe and the next universe, per Their will and the will of all Their people Israel.
צוּר הָעוֹלָמִים אֲדוֹן כׇּל־הַבְּרִיּוֹת אֱלֹֽהַּ כׇּל־הַנְּפָשׁוֹת הַיּוֹשֵׁב בְּמֶרְחֲבֵי מָרוֹם הַשּׁוֹכֵן בִּשְׁמֵי שְׁמֵי־קֶֽדֶם קְדֻשָּׁתוֹ עַל־כִּסֵּא הַכָּבוֹד וּקְדֻשָּׁתוֹ עַל־הַחַיּוֹת׃	Rock of the universes, Master of all creatures, Sole God of all souls, who sits in the high spaces, who dwells in the utmost utmost heavens; Their holiness is over the Throne of Glory, and Their holiness is over the Animal-Angels.
וּבְכֵן יִתְקַדֵּשׁ שְׁמוֹ בָּֽנוּ לְעֵינֵי כׇּל־חַי וְנֹאמַר לְפָנָיו שִׁיר חָדָשׁ כַּכָּתוּב — שִׁ֤ירוּ לַיהֹוָ֨ה ׀ שִׁ֣יר חָ֭דָשׁ כִּֽי־נִפְלָא֣וֹת עָשָׂ֑ה׃ (תהלים צח:א) וְנֶאֱמַר — שִׁ֤ירוּ ׀ לֵאלֹהִים֮ זַמְּר֢וּ שְׁ֫מ֥וֹ סֹ֡לּוּ לָרֹכֵ֣ב בָּ֭עֲרָבוֹת בְּיָ֥הּ שְׁמ֗וֹ׃ (תהלים סח:ה)	And thus, sanctified be Their name among us before the eyes of all life, and we will say before Them a new song, as is written — “Sing to the Cause a new song; for They did wonders!” (Psalms 98:1) and it is said — “Sing to God, hymn Their name, exalt the Rider on Clouds, Yah named!” (Psalms 68:5)
וְנִרְאֵֽהוּ עַֽיִן בְּעַֽיִן בְּשׁוּבוֹ אֶל־נְוֵֽהוּ כְּמוֹ שֶׁנֶּאֱמַר — כִּ֣י עַ֤יִן בְּעַ֙יִן֙ יִרְא֔וּ בְּשׁ֥וּב יְהֹוָ֖ה צִיּֽוֹן׃ (ישעיה נב:ח)	And we will see Them eye to eye in Their return to Their abode, as it is said: “For eye to eye they will see the Cause’s return to Ẓion.” (Isaiah 52:8)
וְנִגְלָ֖ה כְּב֣וֹד יְהֹוָ֑ה וְרָא֤וּ כׇל־בָּשָׂר֙ יַחְדָּ֔ו כִּ֛י פִּ֥י יְהֹוָ֖ה דִּבֵּֽר׃ (ישעיה מ:ה) וְעַתָּ֕ה יִגְדַּל־נָ֖א כֹּ֣חַ אֲדֹנָ֑י כַּאֲשֶׁ֥ר דִּבַּ֖רְתָּ לֵאמֹֽר׃ (במדבר יד:יז) וַיֹּ֗אמֶר כִּֽי־יָד֙ עַל־כֵּ֣ס יָ֔הּ מִלְחָמָ֥ה לַיהֹוָ֖ה בַּֽעֲמָלֵ֑ק מִדֹּ֖ר דֹּֽר׃ (שמות יז:טז)	And the Cause’s glory will be revealed, and all flesh together will see that the mouth of the Cause spoke. (Isaiah 40:5) And now, let the strength of my Master greaten, as You spoke, saying. (Numbers 14:17) And he said — “hand to Yah’s throne! A war of the Cause against ȝAmaleq from generation to generation!” (Exodus 17:16)
זְכֹר־רַחֲמֶ֣יךָ יְ֭הֹוָה וַחֲסָדֶ֑יךָ כִּ֖י מֵעוֹלָ֣ם הֵֽמָּה׃ (תהלים כה:ו) ק֭וֹלִי אֶל־יְהֹוָ֣ה אֶקְרָ֑א וַיַּעֲנֵ֨נִי מֵהַ֖ר קׇדְשׁ֣וֹ סֶֽלָה׃ (תהלים ג:ה) יְהֹוָ֥ה חָפֵ֖ץ לְמַ֣עַן צִדְק֑וֹ יַגְדִּ֥יל תּוֹרָ֖ה וְיַאְדִּֽיר׃ (ישעיה מב:כא)	Remember Your compassion, Cause, and Your mercy, for eternal are They. (Psalms 25:6) My voice calls to the Cause, Who answered me from Their holy mount; selah. (Psalms 3:5) The Cause desires for the sake of Their righteousness to increase and ennoble the Teaching. (Isaiah 42:21)
אָמַר רַבִּי יִשְׁמָעֵאל— סָח לִי סָסַנְגִּיר שַׂר הַפְּנִים, יְדִידִי! שֵׁב בְּחֵיקִי וְאַגִּיד לָךְ מָה תְּהֵא לְיִשְׂרָאֵל. יָשַֽׁבְתִּי בְּחֵיקוֹ וְהָיָה מִסְתַּכֵּל בִּי וּבוֹכֶה וְהָיוּ דְּמָעוֹת זוֹלְגוֹת מֵעֵינָיו וְיוֹרְדוֹת עָלַי. אָמַֽרְתִּי לוֹ, הֲדַר זִוִי! מִפְּנֵי מָה אַתָּה בּוֹכֶה? אָמַר לִי, בּוֹא וְאַכְנִיסָךְ וְאוֹדִיעָךְ מָה נִגְנְזוּ לָהֶם לְיִשְׂרָאֵל עַם קְדוֹשִׁים. תְּפָשַֽׂנִי בְּיָדִי וְהִכְנִיסַֽנִי לְחַדְרֵי חֲדָרִים וּלְגִנְזֵי גְּנָזִים וּלְאוֹצְרוֹת. נָטַל הַפִּנְקָסִין וּפָתַח וְהֶרְאַֽנִי כְּתֻבּוֹת מְצֵרוֹת מְשֻׁנּוֹת זוֹ מִזּוֹ. אָמַֽרְתִּי לוֹ, הֲדַר זִוִי! הַלָּֽלוּ לְמִי? אָמַר לִי, לְיִשְׂרָאֵל. אָמַֽרְתִּי לוֹ, וִיכוֹלִין יִשְׂרָאֵל לַעֲמֹד בָּהֶן!? אָמַר לִי, בּוֹא לְמָחָר וְאֶרְאָךְ צָרוֹת מְשֻׁנּוֹת מִן־הָרִאשׁוֹנוֹת. לְמָחָר הִכְנִיסַֽנִי לְחַדְרֵי חֲדָרִים וְהֶרְאַֽנִי אֲשֶׁר לַשְּׁבִי לַשְּׁבִי, וַאֲשֶׁר לָרָעָב לָרָעָב, וַאֲשֶׁר לַבִּזָּה לַבִּזָּה. אָמַֽרְתִּי לוֹ, וְכִי יִשְׂרָאֵל לְבַד חָטְאוּ!? אָמַר לִי, בְּכׇל־יוֹם מִתְחַדְּשׁוֹת עֲלֵיהֶם גְּזֵרוֹת קָשׁוֹת מֵאֵֽלּוּ, וְכֵיוָן שֶׁיִּשְׂרָאֵל נִכְנָסִין לְבָתֵּי כְּנֵסִיּוֹת וּלְבָתֵּי מִדְרָשׁוֹת וְעוֹנִין אָמֵן יְהֵא שְׁמֵהּ רַבָּא מְבֹרָךְ לְעָלַם וּלְעַלְמֵי עָלְמַיָּא, אֵין מַנִּיחִין אוֹתָן לָצֵאת מֵחַדְרֵי חֲדָרִים׃ (הכלות רבתי ו:ג)	Said Rabbi Yishmaȝel: “Sasangir the Prince of the Presence said to me: ‘My beloved! Sit in my lap and I will tell you what will become of Israel.’ I sat in his lap and he was looking at me and crying, and tears were flowing from his eyes and landing upon me. I said to him, ‘My splendid radiance, why are you crying?’ He said to me, ‘Come, I will bring you in and let you know what was decreed on them, on Israel the holy people.’ He grabbed me by the hand and brought me in to the innermost chambers and most secreted storeroom and treasuries. He picked up the notes and opened and showed me sorrowful writings, each different from the next. I said to him, ‘My splendid radiance, for whom are these?’ He said to me, ‘For Israel.’ I said to him, ‘And can Israel bear to stand on them!?’ He said to me, ‘Come tomorrow and I will show you sorrows different from the first.’ The next day he brought me in to the innermost chambers and showed me those for captivity — for captivity, those for starvation — for starvation, and those for shame — for shame. I said to him, ‘And did Israel alone sin!?’ He said to me, ‘Every day harsher decrees than these are renewed upon them, and when Israel enters the synagogues and study-halls and responds, «Amen! May Their great name be blessed for eternity and eternity of eternities!» we do not let them go out from the innermost chambers.’” (Hekhalot Rabbati 6:3)
מִי לֹא יַאֲדִיר לַמֶּֽלֶךְ הָאַדִּיר מִי לֹא יְבָרֵךְ לַמֶּֽלֶךְ הַמְּבֹרָךְ מִי לֹא יְרוֹמֵם לַמֶּֽלֶךְ הַמְּרוֹמָם מִי לֹא יְהַדֵּר לַמֶּֽלֶךְ הַמְּהֻדָּר מִי לֹא יַמְלִיךְ לְמֶֽלֶךְ הַמְּלָכִים מִי לֹא יְשַׁבֵּֽחַ לַמֶּֽלֶךְ הַמְּשֻׁבָּח מִי לֹא יְקַדֵּשׁ לַמֶּֽלֶךְ הַמְּקֻדָּשׁ׃ יִתְקַדֵּשׁ שְׁמוֹ לָעַד וְלָנֶֽצַח שֶׁבְּכׇל־יוֹם גְּבוּרוֹת וְנִפְלָאוֹת מִתְרַגְּשׁוֹת מִלִּפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא מְעֻלּוֹת וּמְשֻׁנּוֹת זוֹ מִזּוֹ׃ (הכלות רבתי יא:ג)	Who will not ennoble the noble Sovereign? Who will not bless the blessed Sovereign? Who will not exalt the exalted Sovereign? Who will not glorify the glorious Sovereign? Who will not ensovereign the sovereigns’ Sovereign? Who will not laud the lauded Sovereign? Who will not sanctify the sacred Sovereign? Sanctified be Their name ever and eternally, for in every day powers and wonders rush forth from before the blessed Holy One, each greater and more strange than the last. (Hekhalot Rabbati 11:3)
וְשָׂמַח בָּֽנוּ בְּעֵת תְּפִלַּת בָּנָיו. הָא לָמַֽדְתָּ כַּמָּה גָּדוֹל כֹּֽחַ הַקַּדִּישׁ שֶׁמְּעַכֵּב הַצָּרוֹת וּמְשַׂמֵּֽחַ הַקָּדוֹשׁ בָּרוּךְ הוּא׃	And They rejoice in us at the time of Their children’s prayer. Thus you learn how great is the power of the Qaddish, which turns away stresses and makes the blessed Holy One rejoice![1] To the editor’s knowledge, this passage is original to this text.

 

Notes

Notes

1	To the editor’s knowledge, this passage is original to this text.

]]> https://opensiddur.org/prayers/solilunar/everyday/barkhu/replacement-for-the-hatsi-qaddish-before-barkhu-for-an-individual-praying-alone-or-without-a-minyan-from-seder-rav-amram/feed/ 0 https://opensiddur.org/prayers/solilunar/everyday/kaddish/replacement-for-the-hatsi-qaddish-between-tahanun-and-ashrei-for-an-individual-praying-alone-or-without-a-minyan-from-seder-rav-amram/ https://opensiddur.org/prayers/solilunar/everyday/kaddish/replacement-for-the-hatsi-qaddish-between-tahanun-and-ashrei-for-an-individual-praying-alone-or-without-a-minyan-from-seder-rav-amram/#respond Sun, 09 Feb 2025 18:44:35 +0000 https://opensiddur.org/?p=60023 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 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.

Note: “The CAUSE” is used to translate the Divine Name YHVH, based on the philosophical idea of God as the Prime Mover and on the interpretation of the Name as a causative form of the copula – “causes to be.” This translation also uses the plural pronouns They/Their/Them to refer to God as a pluralis majestatis, and to avoid the implications of God being assigned a gender. (Find Ibn Ezra’s commentary on Genesis 1:1 for a discussion of the pluralis majestatis when referring to God.) All divine referents (pronouns, epithets, names) are rendered in unicase.

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Source (Hebrew)	Translation (English)
מַאי דִּכְתִיב בְּרׇב־עָ֥ם הַדְרַת־מֶ֑לֶךְ (משלי יד:כח)? אָמַר רַבִּי חָמָא בַּר־חֲנִינָא בּוֹא וּרְאֵה שִׁבְחוֹ שֶׁלַּקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהוּא מְחַבֵּב אֶת־יִשְׂרָאֵל יוֹתֵר מֵאַלְפֵי אֲלָפִים וְרִבֵי רְבָבוֹת שֶׁלְּמַלְאֲכֵי הַשָּׁרֵת שֶׁמְּשָׁרְתִין אוֹתוֹ וּמְשַׁבְּחִין לְפָנָיו וְאֵינוֹ רוֹצֶה בִּשְׁבָחָן עַד־שֶׁיִּשְׁמַע בִּשְׁבָחָן שֶׁלְּיִשְׂרָאֵל שֶׁנֶּאֱמַר בְּרׇב־עָ֥ם הַדְרַת־מֶ֑לֶךְ וְאֵין עַם אֶֽלָּא יִשְׂרָאֵל שֶׁנֶּאֱמַר עַם־זוּ֙ יָצַ֣רְתִּי לִ֔י תְּהִלָּתִ֖י יְסַפֵּֽרוּ׃ (ישעיה מג:כא) לָמָּה עַם־זוּ֙ יָצַ֣רְתִּי לִ֔י? שֶׁיְּסַפֵּרוּ תְּהִלָּתִי בַּעוֹלָם שֶׁנֶּאֱמַר תְּהִלָּתִ֖י יְסַפֵּֽרוּ׃	Why is it written “In the numerous people is the king’s pageantry” (Proverbs 14:28)? Said Rabbi Ḥama bar Ḥanina, come and see “how praiseworthy is the blessed Holy One, who loves Israel more than thousands of thousands and myriads of myriads of ministering messenger-angels who minister to Them and laud before Them, but They do not desire their laudation until They hear the laudation of Israel, as is said, ‘In the numerous people is the king’s pageantry’ and ‘people’ only refers to Israel, as it is said, ‘This people that I formed for Me, My praise they will tell’ (Isaiah 43:21). Why is this the people that I formed for me? Because they tell My praise in the universe, as it is said, ‘My praise they will tell.’”
וְכֵן הוּא אוֹמֵר נְדִ֘יבֵ֤י עַמִּ֨ים ׀ נֶאֱסָ֗פוּ עַם֮ אֱלֹהֵ֢י אַבְרָ֫הָ֥ם כִּ֣י לֵ֭אלֹהִים מָֽגִנֵּי־אֶ֗רֶץ מְאֹ֣ד נַעֲלָֽה׃ (תהלים מז:י) אָמַר רַבִּי סִימוֹן, אֵימָתַי הַקָּדוֹשׁ בָּרוּךְ הוּא מִתְעַלֶּה בְּעוֹלָמוֹ? בַּשָּׁעָה שֶׁיִּשְׂרָאֵל נִכְנָסִין בְּבָתֵּי מִדְרָשׁוֹת וּבְבָתֵּי כְּנֵסִיּוֹת וְנוֹתְנִין שֶֽׁבַח לִפְנֵי בּוֹרְאָם!	And it also says, “The nobles of the peoples are gathered, the people of Abraham’s God, for to God, greatly exalted, are the shields of the earth” (Psalms 47:10). Said Rabbi Simon, “when is the blessed Holy One exalted in Their universe? When Israel enters their study-houses and synagogues and gives laudation before their Creator!”
רַבִּי יִשְׁמָעֵאל אוֹמֵר בְּשָׁעָה שֶׁהֵן נֶאֱסָפִין לְבָתֵּי כְּנֵסִיּוֹת וּלְבָתֵּי מִדְרָשׁוֹת וְשׁוֹמְעִין הַגָּדָה מִפִּי תַּלְמִיד נָעִים וְאַחַר כָּךְ עוֹנִין אָמֵן יְהֵא שְׁמֵהּ רַבָּא מְבָרַךְ לְעָלַם וּלְעַלְמֵי עָלְמַיָּא, יִתְבָּרַךְ בְּאוֹתָהּ שָׁעָה הַקָּדוֹשׁ בָּרוּךְ הוּא מְשַׂמֵּֽחַ וּמִתְעַלֶּה בְּעוֹלָמוֹ וְאוֹמֵר לְמַלְאֲכֵי הַשָּׁרֵת, בֹּאוּ וּרְאוּ עַם־זוּ שֶׁיָּצַרְתִּי בְּעוֹלָמִי כַּמָּה הֵן מְשַׁבְּחִין אוֹתִי!	Rabbi Yishmaȝel says, “when they enter the synagogues and study-houses and hear aggadah from the mouth of a pleasant student, after which they say ‘Amen! May Their great name be blessed for eternity and eternities of eternities! Blessed be.’ At that time the blessed Holy One rejoices and is exalted in Their universe, and says to the ministering messenger-angels: ‘Come and see this people that I formed in My universe, how they laud me!’”
בְּאוֹתָהּ שָׁעָה מִתְקַבְּצִין מַלְאֲכֵי הַשָּׁרֵת וּמַלְבִּישִׁין לַקָּדוֹשׁ בָּרוּךְ הוּא הוֹד וְהָדָר שֶׁנֶּאֱמַר בְּרׇב־עָ֥ם הַדְרַת־מֶ֑לֶךְ׃ וְכֵן הוּא אוֹמֵר בָּרְכִ֥י נַפְשִׁ֗י אֶת־יְ֫הֹוָ֥ה יְהֹוָ֣ה אֱ֭לֹהַי גָּדַ֣לְתָּ מְּאֹ֑ד ה֖וֹד וְהָדָ֣ר לָבָֽשְׁתָּ׃ וּכְתִיב ה֤וֹד וְהָדָר֙ לְפָנָ֔יו עֹ֥ז וְחֶדְוָ֖ה בִּמְקֹמֽוֹ׃	[Rabbi Yishmael continues] “At that time the ministering messenger-angels gather and accoutre the blessed Holy One in pomp and pageantry, as it is said, ‘In the numerous people is the king’s pageantry.’”[1] The intial three paragraphs up to this point are from Midrash Mishlei 14:2  And it also says, “Bless, my soul, the Cause! O Cause my God, You are very great, pomp and pageantry You are clad!” (Psalms 104:1) And it is written, “Pomp and pagenatry before Them, strength and delight in Their place” (I Chronicles 16:27).
וְאוֹמֵר עֵ֣קֶב עֲ֭נָוָה יִרְאַ֣ת יְהֹוָ֑ה עֹ֖שֶׁר וְכָב֣וֹד וְחַיִּֽים׃ (משלי כב:ד) וְאָמַר רַב חָנִן אִם אָדָם זוֹכֶה לִקְנוֹת עֲנָוָה וְיִרְאַת יְהֹוָה זוֹכֶה לִקְנוֹת כָּבוֹד וְחַיִּים שֶׁנֶּאֱמַר ”עֵ֣קֶב עֲ֭נָוָה“ וכו׳ (מדרש משלי כב:ב)	And it says, “The result of humility is reverence of the Cause, wealth and honor and life” (Provebrs 22:4). And Rav Ḥanin says: “if a person merits to gain humility and reverence of the Cause, he merits to gain honor and life, as it is said, ‘The result of humility…’ (ibid)” (Midrash Mishlei 22:2)

 

Notes

Notes

1	The intial three paragraphs up to this point are from Midrash Mishlei 14:2

]]> https://opensiddur.org/prayers/solilunar/everyday/kaddish/replacement-for-the-hatsi-qaddish-between-tahanun-and-ashrei-for-an-individual-praying-alone-or-without-a-minyan-from-seder-rav-amram/feed/ 0 https://opensiddur.org/prayers/solilunar/everyday/kaddish/replacement-for-the-qaddish-shalem-after-shaharit-for-an-individual-praying-alone-or-without-a-minyan-from-seder-rav-amram/ https://opensiddur.org/prayers/solilunar/everyday/kaddish/replacement-for-the-qaddish-shalem-after-shaharit-for-an-individual-praying-alone-or-without-a-minyan-from-seder-rav-amram/#respond Tue, 11 Feb 2025 00:05:01 +0000 https://opensiddur.org/?p=60039 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 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.”

Note: “The CAUSE” is used to translate the Divine Name YHVH, based on the philosophical idea of God as the Prime Mover and on the interpretation of the Name as a causative form of the copula – “causes to be.” This translation also uses the plural pronouns They/Their/Them to refer to God as a pluralis majestatis, and to avoid the implications of God being assigned a gender. (Find Ibn Ezra’s commentary on Genesis 1:1 for a discussion of the pluralis majestatis when referring to God.) All divine referents (pronouns, epithets, names) are rendered in unicase.

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Source (Hebrew)	Translation (English)
לֶעָתִיד לָבוֹא מְגַלֶּה הַקָּדוֹשׁ בָּרוּךְ הוּא טַעֲמֵי תּוֹרָה לְיִשְׂרָאֵל. מִפְּנֵי מָה אִסּוּר שְׁתֵּי אֲחָיוֹת? מִפְּנֵי מָה בָּשָׂר בְּחָלָב? מִפְּנֵי מָה בְּשַׂר חֲזִיר? מִפְּנֵי מָה כִּלְאַֽיִם?	In the future to come, the blessed Holy One will reveal the Torah’s reasoning to Israel. Why the prohibition on marrying two sisters? Why milk and meat? Why swineflesh? Why mixed crops?
לְאַחַר שֶׁיְּגַלֶּה לָהֶם טַעֲמֵי תּוֹרָה אוֹמֵר לָהֶם לַצַּדִּיקִים הִכָּנְסוּ לְגַן עֵֽדֶן וְאִכְלוּ סְעוּדָה הַמְּתֻקֶּֽנֶת לָכֶם וּשְׁתוּ יַֽיִן הַמְשֻׁמָּר בַּעֲנָבָיו מִשֵּֽׁשֶׁת יְמֵי בְּרֵאשִׁית. אָמְרוּ לְפָנָיו רִבּוֹנוֹ שֶׁלְּעוֹלָם! כְּלוּם יֵשׁ סְעוּדָה שֶׁאֵין בַּעֲלָהּ שָׁרוּי בְּתוֹכָהּ, אֲבָל אִם רְצוֹנָךְ תַּשְׁרֶה שְׁכִינָתָךְ בֵּינוֹתֵֽינוּ! מִיָּד אוֹמֵר דָּוִד לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא רִבּוֹנוֹ שֶׁלְּעוֹלָם! עֲשֵׂה עִמָּֽנוּ טוֹבָה וְשֵׁב אִתָּֽנוּ.	After They reveal to them the Torah’s reasoning, They will say to the righteous, “Enter the Garden of Eden and eat a feast prepared for you, and drink wine preserved from grapes from the six days of creation!” They say before Them, “Master of the universe! There is no party where the host isn’t found within! But if you want, let Your presence be among us!” Immediately David says before the blessed Holy One, “Master of the universe! Do good with us and sit with us!”
בְּאוֹתָהּ שָׁעָה שׁוֹמֵֽעַ הַקָּדוֹשׁ בָּרוּךְ הוּא לְדָוִד שֶׁנֶּאֱמַר אָ֤ז תִּקְרָא֙ וַיהֹוָ֣ה יַעֲנֶ֔ה תְּשַׁוַּ֖ע וְיֹאמַ֣ר הִנֵּ֑נִי. מִיָּד נִכְנַס הַקָּדוֹשׁ בָּרוּךְ הוּא וְדָוִד וְכׇל־הַצַּדִּיקִים עוֹמְדִים עַל־כִּסְאוֹתָם וְהַקָּדוֹשׁ בָּרוּךְ הוּא יוֹשֵׁב עַל־כִּסֵּא כָּבוֹד שֶׁלּוֹ וְדָוִד יוֹשֵׁב כְּנֶגְדּוֹ עַל־כִּסֵּא הַמּוּכָן לוֹ שֶׁנֶּאֱמַר וְכִסְא֖וֹ כַשֶּׁ֣מֶשׁ נֶגְדִּֽי׃ (ישעיה נח:ט) וְכׇל־הַצַּדִּיקִים יוֹשְׁבִים עַל־כִּסְאוֹתָם וְאוֹכְלִין וּשְׂמֵחִים וְשׁוֹתִין כִּשְׁלֹשָׁה כּוֹסוֹת מִיַּֽיִן עָסִיס שֶׁנֶּאֱמַר אַשְׁקְךָ֙ מִיַּ֣יִן הָרֶ֔קַח מֵעֲסִ֖יס רִמֹּנִֽי׃ (שיר השירים ח:ב) וּמוֹזְגִין לָהֶם כּוֹס שֶׁלִּבְרָכָה וְכוֹס שֶׁלִּבְרָכָה הֱוֵי מָאתַיִם וְעֶשְׂרִים וְאֶחָד לֹג שֶׁנֶּאֱמַר תַּעֲרֹ֬ךְ לְפָנַ֨י ׀ שֻׁלְחָ֗ן נֶ֥גֶד צֹרְרָ֑י דִּשַּׁ֥נְתָּ בַשֶּׁ֥מֶן רֹ֝אשִׁ֗י כּוֹסִ֥י רְוָיָֽה׃ (תהלים כג:ה) רְׄוָׄיָׄהׄ בְּגִימַטְרִיָּא הֲכִי הֱוֵי׃	At that time the blessed Holy One listens to David, as it is said, “Then you will call and the Cause will answer, you will cry out and They will say ‘Here I am!’” (Isaiah 58:9) Immediately, the blessed Holy One enters with David and all the righteous standing at their chairs, and the blessed Holy One sits on Their glorious throne, and David sits beside Them on a throne prepared for him, as it is said, “And his throne like the sun beside Me” (Psalms 89:37). And all the righteous sit on their chairs and eat and rejoice and drink around three cups of pressed wine, as it is said, “I will have you drink of the spiced wine, of the juice of my pomegranate” (Song of Songs 8:2). And they mix for them the cup of blessing, and the cup of blessing is two hundred and twenty-one lōg, as it is said, “You will set a table before me facing my enemies; You rubbed my head with oil; my cup overflows” (Psalms 23:5). “Overflows” in gematria is thus.
לְאַחַר שֶׁאוֹכְלִין וְשׁוֹתִין אוֹמֵר מִי יְבָרֵךְ? אוֹמֵר לְאַבְרָהָם, טֹל אַתָּה וּבָרֵךְ, שֶׁאַתָּה אַב הָעוֹלָם! אוֹמֵר לָהֶם, אֵינִי מְבָרֵךְ שֶׁיָּצָא מִמֶּֽנִּי זֶֽרַע שֶׁהִכְעִיס לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא.	After they eat and drink, someone says, “Who will bless?” Someone says to Abraham, “You, take it up and bless, for you are the father of the universe!” He says to them, “I cannot bless, for from me came a seed that would aggrieve the blessed Holy One.”
אוֹמֵר לְיִצְחָק טֹל אַתָּה וּבָרֵךְ, שֶׁנֶּעֱקַדְתָּ עַל־גַּבֵּי הַמִּזְבֵּֽחַ! אוֹמֵר לָהֶם, אֵינִי מְבָרֵךְ שֶׁיָּצָא מִמֶּֽנִּי זֶֽרַע שֶׁהֶחֱרִֽיבוּ אֶת־בֵּיתוֹ שֶׁלַּקָּדוֹשׁ בָּרוּךְ הוּא.	Someone says to Isaac, “You, take it up and bless, for you were bound upon the back of the altar!” He says to them, “I cannot bless, for from me came a seed that would destroy the blessed Holy One’s house.”
אוֹמֵר לְיַעֲקֹב, טֹל אַתָּה וּבָרֵךְ, שֶׁמִּטָּתָךְ שְׁלֵמָה לִפְנֵי הַמָּקוֹם! אוֹמֵר לָהֶם, אֵינִי מְבָרֵךְ, שֶׁנָּשָֽׂאתִי שְׁתֵּי אֲחָיוֹת בְּחַיֵּיהֶן, שֶׁעֲתִידָהּ תּוֹרָה לֶאֱסָרָן. שֶׁנֶּאֱמַר וְאִשָּׁ֥ה אֶל־אֲחֹתָ֖הּ לֹ֣א תִקָּ֑ח לִצְרֹ֗ר׃ (ויקרא יח:יח)	Someone says to Jacob, “You, take it up and bless, for your bed was complete before the Present One!” He says to them, “I cannot bless, for I married two sisters in their lives, which the Torah would later forbid,” As it is said, “And a woman with her sister you will not take as wife to stress” (Leviticus 18:18).
אוֹמֵר לְמֹשֶׁה, טֹל אַתָּה וּבָרֵךְ, שֶׁקִּבַּֽלְתָּ אֶת־הַתּוֹרָה וְקִיַּֽמְתָּ אוֹתָהּ! אוֹמֵר לָהֶם, אֵינִי מְבָרֵךְ, שֶׁלֹּא זָכִֽיתִי לִכָּנֵס לְאֶֽרֶץ יִשְׂרָאֵל.	Someone says to Moses, “You, take it up and bless, for you received the Torah and upheld it!” He says to them, “I cannot bless, for I did not merit to enter the land of Israel.”
אוֹמֵר לִיהוֹשֻֽׁעַ, טֹל אַתָּה וּבָרֵךְ, שֶׁהִכְנַֽסְתָּ אֶת־יִשְׂרָאֵל לָאָֽרֶץ וְקִיַּֽמְתָּ אֶת־הַתּוֹרָה! אוֹמֵר לָהֶם, אֵינִי מְבָרֵךְ, שֶׁלֹּא זָכִֽיתִי לְבֵן.	Someone says to Joshua, “You, take it up and bless, for you brought Israel into the land and upheld the Torah!” He says to them, “I cannot bless, for I did not merit a son.”
אוֹמֵר לְדָוִד, טֹל אַתָּה וּבָרֵךְ, שֶׁאַתָּה נְעִ֖ים זְמִר֥וֹת יִשְׂרָאֵֽל, (שמואל ב׳ כג:א) וְאַתָּה נָשִׂיא לָהֶם! שֶׁנֶּאֱמַר וְדָוִ֣ד עַבְדִּ֔י נָשִׂ֥יא לָהֶ֖ם לְעוֹלָֽם׃ (יחזקאל לז:כה) וְהוּא אוֹמֵר לָהֶם, אֲנִי אֲבָרֵךְ וְלִי נָאֶה לְבָרֵךְ! שֶׁנֶּאֱמַר כּוֹס־יְשׁוּע֥וֹת אֶשָּׂ֑א וּבְשֵׁ֖ם יְהֹוָ֣ה אֶקְרָֽא׃ (תהלים קיו:יג)	Someone says to David, “You, take it up and bless, for you are the sweet singer of Israel (II Samuel 23:1), and their prince! As it is said, “And David My servant is their prince for eternity” (Ezekiel 37:25). And he says, “I will bless, and it is fitting for me to bless!” As it is said, “The cup of salvation I will raise and on the name of the Cause I will call” (Psalms 116:13).
לְאַחַר שֶׁאוֹכְלִין וְשׁוֹתִין וּמְבָרְכִין מֵבִיא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת־הַתּוֹרָה וּמַנִּיחָהּ בְּחֵיקוֹ וְעוֹסֵק־בָּהּ בְּטֻמְאָה וּבְטׇהֳרָה בְּאִסּוּר וּבְהֶתֵּר בַּהֲלָכוֹת וּבְאַגָּדוֹת וְאוֹמֵר דָּוִד שִׁירָה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וְעוֹנִין אַחֲרָיו הַצַּדִּיקִים אָמֵן יְהֵא שְׁמֵהּ רַבָּא מְבֹרָךְ לְעָלַם וּלְעַלְמֵי עָלְמַיָּא יִתְבָּרַךְ מִתּוֹךְ גַּן־עֵדֶן, וּפוֹשְׁעֵי יִשְׂרָאֵל עוֹנִין אָמֵן מִתּוֹךְ גֵּיהִנֹּם. מִיָּד אוֹמֵר הַקָּדוֹשׁ בָּרוּךְ הוּא לַמַּלְאָכִים מִי הֵם אֵֽלּוּ שֶׁעוֹנִין אָמֵן מִתּוֹךְ גֵּיהִנֹּם? אוֹמֵר לְפָנָיו רִבּוֹנוֹ שֶׁלְּעוֹלָם! הַלָּֽלוּ פּוֹשְׁעֵי יִשְׂרָאֵל שֶׁאַף־עַל־פִּי שֶׁהֵם בְּצָרָה גְּדוֹלָה מִתְחַזְּקִים וְאוֹמְרִין לְפָנֶֽיךָ אָמֵן. מִיָּד אוֹמֵר הַקָּדוֹשׁ בָּרוּךְ הוּא לַמַּלְאָכִים פִּתְחוּ לָהֶם שַׁעֲרֵי גַּן־עֵֽדֶן וְיָבֽוֹאוּ וִיזַמְּרוּ לְפָנַי! שֶׁנֶּאֱמַר פִּתְח֖וּ שְׁעָרִ֑ים וְיָבֹ֥א גוֹי־צַדִּ֖יק שֹׁמֵ֥ר אֱמֻנִֽים׃ (ישעיה כו:ב) אַל תִּקְרֵי שׁוֹמֵר אֱמוּנִים אֶֽלָּא שֶׁאוֹמְרִים אָמֵנִים׃	After they eat and drink and bless, the blessed Holy One brings out the Torah and lays it on Their lap and studies from it about impurity and purity, about prohibitions and permissions, laws and legends, and David says songs before the blessed Holy One and the righteous respond after him, “Amen! May Their great name be blessed for eternity and eternity of eternities! Blessed be!” from the Garden of Eden, and the sinners of Israel respond “Amen!” from the midst of hell. Immediately the blessed Holy One says to the messenger-angels, “Who are those who respond ‘Amen!’ from the midst of hell?” One says before Them, “Master of the universe! These sinners of Israel, who despite their great stress, strengthen themselves and say ‘Amen!’ before You.” Immediately the blessed Holy One says to the messenger-angels, “Open for them the gates of the Garden of Eden, and they will come and hymn before Me!” As it is said, “Open the gates so the righteous nation comes, the faith-keeping” (Isaiah 26:2). Don’t say “the faith-keeping” (shomer emunim) but rather “those who say amens” (she-omrim amenim).

 

]]> https://opensiddur.org/prayers/solilunar/everyday/kaddish/replacement-for-the-qaddish-shalem-after-shaharit-for-an-individual-praying-alone-or-without-a-minyan-from-seder-rav-amram/feed/ 0 https://opensiddur.org/prayers/solilunar/everyday/kaddish/replacement-for-the-qaddish-yhei-shmeih-after-shaharit-for-an-individual-praying-alone-or-without-a-minyan-from-seder-rav-amram/ https://opensiddur.org/prayers/solilunar/everyday/kaddish/replacement-for-the-qaddish-yhei-shmeih-after-shaharit-for-an-individual-praying-alone-or-without-a-minyan-from-seder-rav-amram/#respond Tue, 11 Feb 2025 02:18:54 +0000 https://opensiddur.org/?p=60043 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.]]> 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.

Note: “The CAUSE” is used to translate the Divine Name YHVH, based on the philosophical idea of God as the Prime Mover and on the interpretation of the Name as a causative form of the copula – “causes to be.” This translation also uses the plural pronouns They/Their/Them to refer to God as a pluralis majestatis, and to avoid the implications of God being assigned a gender. (Find Ibn Ezra’s commentary on Genesis 1:1 for a discussion of the pluralis majestatis when referring to God.) All divine referents (pronouns, epithets, names) are rendered in unicase.

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Source (Hebrew)	Translation (English)
תַּנְיָא אָמַר רַבִּי, וְהִתְגַּדִּלְתִּי֙ וְהִתְקַדִּשְׁתִּ֔י וְנ֣וֹדַעְתִּ֔י לְעֵינֵ֖י גּוֹיִ֣ם רַבִּ֑ים וְיָדְע֖וּ כִּֽי־אֲנִ֥י יְהֹוָֽה׃ (יחזקאל לח:כב)	It was taught in a baraita, Rabbi said, “And I will be magnified and sanctified and made known in the eyes of the many nations, and they will know that I am the Cause” (Ezekiel 38:23).[1] “Rabbi” without a name generally refers to R. Yehuda ha-Nasi, who (to the editor’s knowledge) is nowhere else cited as reciting this verse.
תַּנְיָא אָמַר רַבִּי יוֹסֵי, פַּֽעַם אַחַת נִכְנַֽסְתִּי לְחוּרְבָּה אַחַת מֵחוּרְבוֹת יְרוּשָׁלַֽיִם לְהִתְפַּלֵּל וּבָא אֵלִיָּֽהוּ זָכוּר לַטּוֹב וְשָׁמַר לִי עַל־הַפֶּֽתַח עַד־שֶׁסִּייַּֽמְתִּי תְּפִלָּתִי. לְאַחַר שֶׁסִּייַּֽמְתִּי תְּפִלָּתִי אָמַר לִי, שָׁלוֹם עָלֶֽיךָ רַבִּי! וְאָמַרְתִּי לוֹ, שָׁלוֹם עָלֶֽיךָ רַבִּי וּמוֹרִי! וְאָמַר לִי, בְּנִי! מִפְּנֵי מָה נִכְנַֽסְתָּ לְחוּרְבָּה זוֹ? אָמַֽרְתִּי לוֹ, לְהִתְפַּלֵּל. אָמַר לִי, הָיָה לְךָ לְהִתְפַּלֵּל בַּדֶּֽרֶךְ! אָמַרְתִּי לוֹ, מִתְיָרֵא הָיִֽיתִי שֶֽׁמָּא יַפְסִיקֽוּנִי עוֹבְרֵי דְּרָכִים. וְאָמַר לִי, הָיָה לְךָ לְהִתְפַּלֵּל תְּפִלָּה קְצָרָה! בְּאוֹתָהּ שָׁעָה לָמַֽדְתִּי הֵימֶּֽנּוּ שְׁלֹשָׁה דְּבָרִים, לָמַֽדְתִּי שֶׁאֵין נִכְנָסִין לְחוּרְבָּה, וְלָמַֽדְתִּי שֶׁמִּתְפַּלְּלִין בַּדֶּֽרֶךְ, וְהַמִּתְפַּלֵּל בְּדֶֽרֶךְ מִתְפַּלֵּל תְּפִלָּה קְצָרָה׃ אָמַר לִי, בְּנִי, מָה קוֹל שָׁמַֽעְתָּ בְּחוּרְבָּה זוֹ? אָמַֽרְתִּי לוֹ, שָׁמַֽעְתִּי בַּת־קוֹל שֶׁמְּנַהֶֽמֶת כְּיוֹנָה וְאוֹמֶֽרֶת, אוֹי שֶׁהֶחֱרַֽבְתִּי אֶת־בֵּיתִי וְשָׂרַֽפְתִּי אֶת־הֵיכָלִי וְהִגְלֵֽיתִי אֶת־בָּנַי לְבֵין אוּמּוֹת הָעוֹלָם! אָמַר, בְּחַיֶּֽיךָ וְחַיֵּי רֹאשְׁךָ לֹא שָׁעָה־זוֹ בִּלְבַד אוֹמֶֽרֶת כָּךְ אֶֽלָּא בְּכׇל־יוֹם וָיוֹם שְׁלֹשָׁה פְּעָמִים אוֹמֶֽרֶת כָּךְ! וְלֹא עוֹד אֶֽלָּא בְּשָׁעָה שֶׁיִּשְׂרָאֵל נִכְנָסִין לְבָתֵּי כְּנֵסִיּוֹת וּלְבָתֵּי מִדְרָשׁוֹת וְעוֹנִין אָמֵן יְהֵא שְׁמֵהּ רַבָּא מְבָרַךְ לְעָלַם וּלְעַלְמֵי עָלְמַיָּא יִתְבָּרַךְ, הוּא מְנַעְנֵָעַ בְרֹאשׁוֹ וְאוֹמֵר, אַשְׁרֵי הַמֶּֽלֶךְ שֶׁמְּקַלְּסִין אוֹתוֹ בְּבֵיתוֹ כָּךְ! מַה לּוֹ לָאָב שֶׁהִגְלָה אֶת־בָּנָיו וְאוֹי לָהֶם לַבָּנִים שֶׁגָּֽלוּ מֵעַל שׁוּלְחַן אֲבִיהֶם׃ (בבלי ברכות ג א׳)	It was taught in a baraita, Rabbi Yosei said, one time I entered one ruin from the ruins of Jerusalem to pray, and Elijah the well-remembered came and guarded me at the entrance until I finished my prayer. After I finished my prayer, he said to me, “Peace be upon you, my rabbi!” and I said to him, “Please be upon you, my rabbi and my teacher!” And he said to me, “My son! Why did you enter this ruin?” I said to him, “To pray.” He said to me, “You could have prayed on the road!” I said to him, “I was afraid that travellers would stop me.” And he said to me, “You could have prayed an abridged prayer!” At that time I learned from him three things. I learned that one does not enter a ruin, and I learned that one prays on the road, and one who prays on the road prays an abridged prayer. He said to me, “My son, what voice did you hear in this ruin?” I said to him, “I heard a divine voice murmuring like a dove and saying, ‘Woe that I destroyed My house and burned My palace and exiled My children to among the universe’s peoples!’” He said, “By your life and your head’s life, not only this time does it say this, but each and every day three times it says this! But what’s more, when Israel enters the synagogues and study-halls and responds, “Amen! May Their great name be blessed for eternity and eternities of eternities! Blessed be.” They nod Their head and say, “Content the Sovereign who is praised such in Their house! How it is for the Parent who exiled Their children, and woe for the children exiled from their Parent’s table!” (Bavli Berakhot 3a)
אָמַר רַבִּי חֶלְבּוֹ אָמַר עוּלָּא בִּירָאָה, עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לַעֲשׂוֹת מָחוֹל לְצַדִּיקִים בְּגַן־עֵֽדֶן וְהוּא יוֹשֵׁב בֵּינֵיהֶן וְכׇל־אֶחָד מַרְאֶהוּ בְּאֶצְבַּע שֶׁנֶּאֱמַר וְאָמַר֙ בַּיּ֣וֹם הַה֔וּא הִנֵּ֨ה אֱלֹהֵ֥ינוּ זֶ֛ה קִוִּ֥ינוּ ל֖וֹ וְיוֹשִׁיעֵ֑נוּ זֶ֤ה יְהֹוָה֙ קִוִּ֣ינוּ ל֔וֹ נָגִ֥ילָה וְנִשְׂמְחָ֖ה בִּישׁוּעָתֽוֹ׃ (ישעיה כה:ט)	Rabbi Ḥelbo said that ȝUlla Bira’a said, in the future the blessed Holy One will make a circle-dance for the righteous in the Garden of Eden, and They will sit in their midst, and each one will point to Them with their finger, as it is said, “And he will say on that day, behold our God is this in whom we trusted, who saved us, this is the Cause in whom we trusted, let us celebrate and rejoice in Their salvation!” (Isaiah 25:9) [2] A variant of a midrash found in Taanit 31a

 

Notes

Notes

1	“Rabbi” without a name generally refers to R. Yehuda ha-Nasi, who (to the editor’s knowledge) is nowhere else cited as reciting this verse.
2	A variant of a midrash found in Taanit 31a

]]> https://opensiddur.org/prayers/solilunar/everyday/kaddish/replacement-for-the-qaddish-yhei-shmeih-after-shaharit-for-an-individual-praying-alone-or-without-a-minyan-from-seder-rav-amram/feed/ 0 https://opensiddur.org/prayers/solilunar/everyday/kaddish/mourners-kaddish-for-an-individual-without-a-minyan-sefer-hasidim-ca-12-13th-c/ https://opensiddur.org/prayers/solilunar/everyday/kaddish/mourners-kaddish-for-an-individual-without-a-minyan-sefer-hasidim-ca-12-13th-c/#respond Tue, 07 Apr 2020 18:13:48 +0000 https://opensiddur.org/?p=30978 Source (Hebrew) Translation (English)

אָדָם שֶׁהוּא דָּר בַּכְּפָר וְאֵין עִמּוֹ עֲשָׂרָה לוֹמַר דָּבָר שֶׁבִּקְדֻשָּׁה אוֹ בִּמְּקוֹם קְּהִלָּה וְאִחֵר לָבֹא עַד אֲשֶׁר אָמְרוּ כְּבָר יְהֵא שְׁמֵי׳ רַבָּא יֹאמַר

A person who lives in a village without a minyan or who arrived late after they had already said “may God’s great Name…” should instead say:

וְעַתָּה יִגְדַּל נָא כֹּחַ אֲדֹנָי
כַּאֲשֶׁר דִבַּרְתָּ לֵאמֹר׃ (במדבר יד:יז).

Therefore, I pray, let my Lord’s forbearance be great,
as you have declared, saying:^[1] Numbers 14:17. 

וְהִתְגַּדִּלְתִּי וְהִתְקַדִּשְׁתִּי
וְנוֹדַעְתִּי לְעֵינֵי גּוֹיִם רַבִּים
וְיָדְעוּ כִּי אֲנִי ה׳׃ (יחזקאל לח:כג).

Thus will I manifest My greatness and My holiness,
and make Myself known in the sight of many nations.
And they shall know that I am YHVH.^[2] Ezekiel 38:23. 

יְהִי שֵׁם ה׳ מְּבֹרָךְ מֵעַתָּה וְעַד עוֹלָם׃ (תהלים קיג:ב).

Let the name YHVH be blessed now and forever.^[3] Psalms 113:2. 

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This mourners ḳaddish in the event there is no minyan is found in the Sefer Ḥasidim of Rabbi Yehudah ben Shmuel of Regensburg (ca. 12th-13 c.).

Source(s)

Needing source images.

 

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Notes

Notes

1	Numbers 14:17.
2	Ezekiel 38:23.
3	Psalms 113:2.

]]> https://opensiddur.org/prayers/solilunar/everyday/kaddish/mourners-kaddish-for-an-individual-without-a-minyan-sefer-hasidim-ca-12-13th-c/feed/ 0 https://opensiddur.org/prayers/solilunar/everyday/kaddish/din-torah-with-god-qaddish-prayer-of-rebbi-levi-yitshaq-of-berditchev-in-yiddish-hebrew-and-english/ https://opensiddur.org/prayers/solilunar/everyday/kaddish/din-torah-with-god-qaddish-prayer-of-rebbi-levi-yitshaq-of-berditchev-in-yiddish-hebrew-and-english/#respond Mon, 02 Aug 2021 04:34:11 +0000 https://opensiddur.org/?p=38383 Source (Yiddish) Translation (Hebrew) Translation (English)

גוט מאָרגן דיר, רִבּוֹנוֹ שֶׁל עוֹלָם!
איך, לֵוִי־יִצְחָק בֶּן־שָׂרָה מבערדיטשעװ
בין צו דיר געקומען מיט אַ דִין תּוֹרָה פֿאַר דיין פֿאָלק יִשְׂרָאֵל

צַפְרָא טָבָא לְךָ רִבּוֹנוֹ שֶׁל עוֹלָם
אֲנִי, לֵוִי־יִצְחָק בֶּן־שָׂרָה מִבֶּרְדִיצֶ׳ב,
בָּאתִי אֵלֶיךָ בַּדִּין תּוֹרָה מִצַּד עַמְּךָ יִשְׂרָאֵל

Good morning to you, Master of the World,
I, Levi Yitsḥaq, son of Sarah of Berdichev,
I come to you with a Din Torah from your people Yisrael.

און װאָס האָסטו צו דיין פֿאָלק יִשְׂרָאֵל?
און וואָס האָסטו אָנגעזעצט אויף דיין פֿאָלק יִשְׂרָאֵל?
אַז װאָס נאָר אַ זאַך, איז ”צַו אֶת בְּנֵי־יִשְׂרָאֵל,“
און װאָס נאָר אַ זאַך, איז ”אֱמֹר לִבְנֵי־יִשְׂרָאֵל,“
און װי נאָר אַ זאַך, איז ”דַּבֵּר לִבְנֵי־יִשְׂרָאֵל.“

מָה לְךָ אֵצֶל עַמְּךָ יִשְׂרָאֵל?
לָמָּה הִטַּלְתָּ עַצְמְךָ עַל עַמְּךָ יִשְׂרָאֵל
בְּכָל עִנְיָן שֶׁהוּא ”צַו אֶת בְּנֵי־יִשְׂרָאֵל“
(בְּכָל עִנְיָן שֶׁהוּא ”אֱמֹר אֶל־בְּנֵי־יִשְׂרָאֵל“)^[1] Line added from other nusḥaot to correspond with the Yiddish. 
בְּכָל עִנְיָן שֶׁהוּא ”דַּבֵּר אֶל בְּנֵי־יִשְׂרָאֵל“

What do you want of your people Yisrael?
What have you demanded of your people Yisrael?
For everywhere I look it says, “Say to Bnei Yisrael.”
And every other verse says, “Speak to Bnei Yisrael.”
And over and over, “Command Bnei Yisrael.”

טאַטעניו!
כַּמָּה אֻמּוֹת בָּעוֹלָם!
בַּבְלִיִּים, פָּרְסִיִּים, אֲדֹמִיִּים
און די רוסלענדער, װאָס זאָגן?
”אונזער קייזער איז אַ קייזער!“
די דייטשלענדער, װאָס זאָגן זײ?
”אונזער קעניג איז אַ קעניג!“
די ענגלענדער, װאָס זאָגן זײ?
”אונזער מלכות איז אַ מלכות!“
און איך, לֵוִי־יִצְחָק בֶּן־שָׂרָה מבערדיטשעװ זאָג׃
”יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֵהּ רַבָּא!“

אָב הָרַחֲמָן,
כַּמָּה אֻמּוֹת יֵשׁ בָּעוֹלָם
בַּבְלִיִּים, פָּרְסִיִּים, אֲדֹמִיִּים
הָרוּסִים מָה הֵם אוֹמְרִים?
הַקֵּיסָר שֶׁלָּהֶם הוּא קֵיסָר
הַגֶּרְמָנִים מָה הֵם אוֹמְרִים?
הַקֵּיסָר שֶׁלָּהֶם הוּא קֵיסָר
וְהָאַנְגְּלִים מָה הֵם אוֹמְרִים?
הַמַּלְכוּת שֶׁלָּהֶם הוּא קֵיסָר
וַאֲנִי, לֵוִי־יִצְחָק בֶּן־שָׂרָה מִבֶּרְדִיצֶ׳ב אוֹמֵר:
”יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֵהּ רַבָּא!“

Father, sweet Father in heaven,
How many nations are there in the world?
Babylonians, Persians, Edomites.
The Russians, what do they say?
That their Czar is the only ruler.
The Prussians, what do they say?
That their Kaiser is supreme.
And the English, what do they say?
That George the Third is sovereign.
And I, Levi Yitsḥaq, son of Sarah of Berdichev, say,
Yisgadal v’yisqadash shmei rabo
“Magnified and sanctified is your Name.”

און איך, לֵוִי־יִצְחָק בֶּן־שָׂרָה מבערדיטשעװ, זאָג׃
”לֹא אָזוּז מִמְּקוֹמִי!
כ’װעל זיך פֿון אָרט ניט רירן!
אָן אַ סוֹף זאָל דאָס זיין!
אָן אַן עק זאָל דאָס נעמען!
יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֵהּ רַבָּא!“

וַאֲנִי, לֵוִי־יִצְחָק בֶּן־שָׂרָה מִבֶּרְדִיצֶ׳ב אוֹמֵר:
”לֹא אָזוּז מִמְּקוֹמִי!
מִמְּקוֹמִי לֹא אָזוּז
עַד שֶׁיִּהְיֶה הַקֵּץ
עַד שֶׁיִּהְיֶה סוֹף לְגָלוּת
יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֵהּ רַבָּא!“

And I, Levi Yitsḥaq, son of Sarah of Berdichev, say,
“From my stand I will not waver,
And from my place I shall not move
Until there be an end to all this.
Until there be an end to the exile!
Yisgadal v’yisqadash shmei rabo
‘Magnified and sanctified is only your Name!'”

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This is “A Din Torah Mit Gott,” the Ḳaddish prayer of Rebbi Levi Yitsḥaq of Berditchev (1740-1810), in Yiddish with Hebrew, and English translations. Paul Robeson sang an adaptation of this prayer throughout his career and famously at his comeback concert at Carnegie Hall in 1958 after having been blacklisted in the early years of the Cold War (Cf. Jonathan Karp’s “Performing Black-Jewish Symbiosis: The “Hassidic Chant” of Paul Robeson“). The text of the Yiddish and Hebrew is adapted from the various nusḥaot provided at Zemereshet. The Hebrew mainly from Sefer haḤasidut (Warsaw: Di Welt 1922), p. 257-258. The Yiddish as transcribed by Yigal Landsman as his father, Hillel Landsman heard it from his father. –Aharon Varady

Source(s)

Notes

Notes

1	Line added from other nusḥaot to correspond with the Yiddish.

]]> https://opensiddur.org/prayers/solilunar/everyday/kaddish/din-torah-with-god-qaddish-prayer-of-rebbi-levi-yitshaq-of-berditchev-in-yiddish-hebrew-and-english/feed/ 0 https://opensiddur.org/prayers/life-cycle/death/mourning/memorial-prayer-for-when-there-is-no-minyan/ https://opensiddur.org/prayers/life-cycle/death/mourning/memorial-prayer-for-when-there-is-no-minyan/#comments Sun, 11 Aug 2013 21:31:39 +0000 http://opensiddur.org/?p=7547 Tozeoth Chajm: Vollständiges Gebet- und Erbauungsbuch zum Gebrauche bei Kranken, Sterbenden… (1900). ]]> Source (Hebrew) Translation (English)

אָֽנָּא יְיָ מֶֽלֶךְ רַחֲמִים,
אֵל אֱלֹהֵי הָרוּחוֹת לְכׇל־בָּשָׂר,
אֲבִי יְתוֹמִים וְדַיַּן^[1] Note that in Sefer Totza’ot HaḤayyim (after some passages of Torah study; p. 111), Rabbi Joseph Nobel spells this word with the final vowel being a kamatz (ָ), rather than a patah (ַ); however, because the word dayyan (דַּיָּן) here is in semikhut (סְמִיכוּת, “subordination”) form (the grammatical form where the noun preceding the next noun—without the use of a preposition or any word in-between—acts subordinately in relation to the following word), the grammatically correct vocalization is as written in the version of the text here, with a pataḥ.   אַלְמָנוֹת
אֱלֹהִים בִּמְעוֹן קׇדְשֶֽׁךָ!
תָּבֹא לְפָנֶֽיךָ תְּפִלָּתִי וְתוֹרַת חַיִּים שֶׁלָּמַדְתִּי
בַּעֲבוּר נִשְׁמַת

Please YHVH, Sovereign of Compassion,
El, Arbiter of the spirits of all flesh,
Parent of Orphans and Judge of widows:
Elohim, from the source of Your holiness!
May my prayer and the Torah of life that I have learned
come before you on account of the soul,

להזכרת אב: אָבִי מוֹרִי (שם האב) הַנּוֹלַד מִן (שם אביו) שֶׁהָלָךְ לְעוֹלָמוֹ
 
להזכרת אם: אִמִּי מוֹרָתִי (שם האם) הַנּוֹלֶֽדֶת מִן (שם אביה) שֶׁהָלְכָה לְעוֹלָמָהּ

(parent’s name) born of (grandparent’s name), who has gone on to her/his world.

כולם ממשיכים: וּבַאֲשֶׁר שֶׁלֹּא אוּכַל לְכַבֵּד זִכְרוֹן

As I cannot honor the memory of

להזכרת אב: (שם האב) נִשְׁמָתוֹ
 
להזכרת אם: (שם האם) נִשְׁמָתָהּ

(parent’s name)’s soul by saying a communal Ḳaddish,

כולם ממשיכים: בַּאֲמִירַת קַדִּישׁ בְּצִבּוּר^[2] In Nobel’s version, this word is spelled inconsistently with standard Hebrew grammatical laws: בְּצִיבּוֹר. The above text has incorporated this correction.   אַתָּה יְיָ הָרוֹאֶה לַלֵּבָב תְּצַדֵּף^[3] This word is likely a mistake for either תְּצַדֵּק (“justify”) or תְּצָרֵף (“link”). The translation here follows the latter interpretation.   
מַחֲשָׁבָה טוֹבָה לְמַעֲשֶׂה
וְהָיְתָה נֶֽפֶשׁ

You YHVH, who examines hearts,
may You link good thinking to such action,
and may the spirit of my

להזכרת אב: אָבִי מוֹרִי (שם האב) נִשְׁמָתוֹ

להזכרת אם: אִמִּי מוֹרָתִי (שם האם) נִשְׁמָתָהּ

(relation), my teacher, (parent’s name)’s soul

כולם ממשיכים: צְרוּרָה בִּצְרוֹר הַחַיִּים בְּגַן עֵֽדֶן
עִם כׇּל־שְׁאָר צַדִּיקִים וְצַדִּיקוֹת^[4] This term, referring to “righteous women,” is technically already subsumed under the previous word צַדִּיקים (tzaddikim), “righteous people.” Some may choose to omit the word וְצַדִּיקוֹת (vetzaddikot).   חֲסִידִים^[5] In Nobel’s printing, there is a dagesh in the dalet of hasidim, thusly spelled incorrectly: חֲסִידִּים.   וַחֲסִידוֹת^[6] This term, referring to “pious women,” is technically already subsumed under the previous word חֲסִידִים (hasidim), “righteous people.” Some may choose to omit the word וַחֲסִידוֹת (vahasidot).   
הַחוֹסִים בְּצֵל כְּנָפֶֽיךָ
אָמֵן וְאָמֵן:

be bound in the bond of life in the Garden of Eden,
along with all other righteous and pious people,
sheltered beneath the shade of Your wings.
Amen, and amen.

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We are grateful to Jonah Rank for sharing his translation of “Gebet Statt Kaddisch” (Memorial Prayer for when there is no Minyan,תפילת הזכרת הורים כשאין מניין לאמירת קדיש) from Dr. Seligmann Baer and Rabbi Joseph Nobel’s Tozeoth Chajm: Vollständiges Gebet- und Erbauungsbuch zum Gebrauche bei Kranken, Sterbenden… (1900). Jonah first published his translation on his personal blog, here, thanking Rabbi Tzvi Graetz for calling the original source to his attention over Facebook. Rabbi Graetz titled this prayer “תפילת הזכרת הורים כשאין מניין לאמירת קדיש”. We are not certain who to attribute this Ḳaddish to. (Possibly, it was composed by Dr. Seligmann Baer.) Please comment below if you can add more certain attribution.

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Notes

Notes

1	Note that in Sefer Totza’ot HaḤayyim (after some passages of Torah study; p. 111), Rabbi Joseph Nobel spells this word with the final vowel being a kamatz (ָ), rather than a patah (ַ); however, because the word dayyan (דַּיָּן) here is in semikhut (סְמִיכוּת, “subordination”) form (the grammatical form where the noun preceding the next noun—without the use of a preposition or any word in-between—acts subordinately in relation to the following word), the grammatically correct vocalization is as written in the version of the text here, with a pataḥ.
2	In Nobel’s version, this word is spelled inconsistently with standard Hebrew grammatical laws: בְּצִיבּוֹר. The above text has incorporated this correction.
3	This word is likely a mistake for either תְּצַדֵּק (“justify”) or תְּצָרֵף (“link”). The translation here follows the latter interpretation.
4	This term, referring to “righteous women,” is technically already subsumed under the previous word צַדִּיקים (tzaddikim), “righteous people.” Some may choose to omit the word וְצַדִּיקוֹת (vetzaddikot).
5	In Nobel’s printing, there is a dagesh in the dalet of hasidim, thusly spelled incorrectly: חֲסִידִּים.
6	This term, referring to “pious women,” is technically already subsumed under the previous word חֲסִידִים (hasidim), “righteous people.” Some may choose to omit the word וַחֲסִידוֹת (vahasidot).

]]> https://opensiddur.org/prayers/life-cycle/death/mourning/memorial-prayer-for-when-there-is-no-minyan/feed/ 3 https://opensiddur.org/prayers/solilunar/everyday/kaddish/replacement-for-the-hatsi-qaddish-of-minhah-when-praying-alone-or-without-a-minyan-seder-avodat-yisrael-1868/ https://opensiddur.org/prayers/solilunar/everyday/kaddish/replacement-for-the-hatsi-qaddish-of-minhah-when-praying-alone-or-without-a-minyan-seder-avodat-yisrael-1868/#respond Sun, 26 Jan 2025 01:45:43 +0000 https://opensiddur.org/?p=59850 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 Ḥatsi Qaddish of Minḥah that used to be found in many traditional Ashkenazi siddurim.

While Isaac Seligman Baer’s Seder Avodat Yisrael was used as a source, these specific replacements are also found in works as varied as the Kitsur SheLaH and the siddur of the Yaavets. (This is exceptionally ironic since the known heresy-hunter was the one who proved the Kitsur SheLaH was a Sabbatean work!) Many of the texts found here are in variant form, often a form not found elsewhere in manuscripts.

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b

Source (Hebrew)	Translation (English)
מי שאינו יכול להתפלל עם הציבור או שאיחר לבוא לביה״כ ולא שמע קדיש או ברכו או קדושה הוא ישלים חסרונו בפסוקים וברייתות המדברות מענינים אלו, וע״פ הנוסחאות הנאות.	One who cannot pray with the community or who is late in coming to synagogue and did not hear the Qaddish, Barkhu, or Qədushah, can make up his absence with verses and tannaitic teachings that speak of these matters, and according to the appropriate nusḥaot.
בתפלת מנחה במקום חצי קדיש יאמר זה אחר תחנון׃	For the minḥah prayer, in place of the Ḥatsi Qaddish, one may say this after Taḥanun:
זֶה אוֹמֵר אֲנִי בִּמְקוֹם חֲצִי קַדִּישׁ קֹֽדֶם מִנְחָה׃	This I am saying in place of the Ḥatsi Qaddish before Minḥah!
וְעַתָּ֕ה יִגְדַּל־נָ֖א כֹּ֣חַ אֲדֹנָ֑י כַּאֲשֶׁ֥ר דִּבַּ֖רְתָּ לֵאמֹֽר׃ (במדבר יד:יז) וְהִתְגַּדִּלְתִּי֙ וְהִתְקַדִּשְׁתִּ֔י וְנ֣וֹדַעְתִּ֔י לְעֵינֵ֖י גּוֹיִ֣ם רַבִּ֑ים וְיָדְע֖וּ כִּֽי־אֲנִ֥י יְהֹוָֽה׃ (יחזקאל לח:כג)	And now, let the strength of my Master greaten, as You spoke, saying… (Numbers 14:17) And I will be greatened and sanctified and made known to the eyes of the many nations, and they will know that I am the Cause. (Ezekiel 38:23)
בָּרְכִ֥י נַפְשִׁ֗י אֶת־יְ֫הֹוָ֥ה יְהֹוָ֣ה אֱ֭לֹהַי גָּדַ֣לְתָּ מְּאֹ֑ד ה֖וֹד וְהָדָ֣ר לָבָֽשְׁתָּ׃ (תהלים קד:א)	Bless the Cause, my soul! O Cause my God, You are very great, pomp and pageantry You wear. (Psalms 104:1)
לֶהֱוֵ֨א שְׁמֵ֤הּ דִּֽי־אֱלָהָא֙ מְבָרַ֔ךְ מִן־עָלְמָ֖א וְעַ֣ד עָלְמָ֑א דִּ֧י חׇכְמְתָ֛א וּגְבוּרְתָ֖א דִּ֥י לֵֽהּ־הִֽיא׃ (דניאל ב:כ)	May the name of God be blessed from eternity until eternity, as wisdom as strength is Theirs. (Daniel 2:20)
תַּנְיָא אָמַר רַבִּי יוֹסֵי פַּֽעַם אַחַת הָיִֽיתִי מְהַלֵּךְ בַּדֶּֽרֶךְ וְנִכְנַֽסְתִּי לְחׇרְבָּה אַחַת מֵחׇרְבוֹת יְרוּשָׁלַֽיִם לְהִתְפַּלֵּל בָּא אֵלִיָּֽהוּ זָכוּר לַטּוֹב וְשָׁמַר לִי עַל הַפֶּֽתַח… אָמַר לִי בְּנִי מָה קוֹל שָׁמַֽעְתָּ בְּחׇרְבָּה זוֹ וְאָמַֽרְתִּי לוֹ שָׁמַֽעְתִּי בַּת קוֹל שֶׁמְּנַהֶֽמֶת כְּיוֹנָה וְאוֹמֶֽרֶת אוֹי שֶׁהֶחֱרַֽבְתִּי אֶת־בֵּיתִי וְשָׂרַֽפְתִּי אֶת־הֵיכָלִי וְהִגְלֵיתִי אֶת־בָּנַי לְבֵין עוֹבְדֵי אֱלִילִים אָמַר לִי בְּכׇל־יוֹם וָיוֹם אוֹמֶֽרֶת כָּךְ וּכְשֶׁיִּשְׂרָאֵל נִכְנָסִים לְבָתֵּי כְּנֵסִיּוֹת וּלְבָתֵּי מִדְרָשׁוֹת וְאוֹמְרִים אָמֵן יְהֵא שְׁמֵהּ רַבָּא מְבָרַךְ לְעָלַם וּלְעַלְמֵי עָלְמַיָּא הַקָּדוֹשׁ בָּרוּךְ הוּא מְנַעְנֵֽעַ בְּרֹאשׁוֹ וְאוֹמֵר אַשְׁרֵי הַמֶּֽלֶךְ שֶׁמְּקַלְּסִים אוֹתוֹ בְּבֵיתוֹ כָּךְ מַה לוֹ לָאָב שֶׁהׇגְלָה אֶת־בָּנָיו וְאוֹי לָהֶם לַבָּנִים שֶׁגָּלוּ מֵעַל־שֻׁלְחַן אֲבִיהֶם׃ (בבלי ברכות ג א׳)	It is taught: Rabbi Yose said: “Once I was walking on the path and I entered one ruin of the ruins of Jerusalem to pray. Elijah (may he be remembered for good) came and guarded me on the path… he said to me, ‘My son, what voice did you hear in this ruin?’ and I said to him, ‘I heard a divine voice that was groaning like a dove and saying «Woe that I destroyed My house and burned My palace and exiled My children to among the idol-worshippers!» He said to me, ‘Each and every day it says that, but when Israel enters synagogues and study halls and says «Amen! May Their name be blessed forever and ever everlasting!» the blessed Holy One shakes Their head and says: «Content is the Sovereign whom is praised in Their house so!» How it must be for the Parent who exiles Their children! And woe for those children who are exiled from their Parent’s table!’” (Bavli Berakhot 3a)
אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ כׇּל־הָעוֹנֶה אָמֵן בְּכׇל־כֹּחוֹ פּוֹתְחִים לוֹ שַׁעֲרֵי גַן־עֵֽדֶן שֶׁנֶּאֱמַר פִּתְח֖וּ שְׁעָרִ֑ים וְיָבֹ֥א גוֹי־צַדִּ֖יק שֹׁמֵ֥ר אֱמֻנִֽים׃ (ישעיה כו:ב) אַל־תִּקְרָא שֹׁמֵ֥ר אֱמֻנִֽים אֶלָּא שֶׁאוֹמֵר אָמֵנִים׃ (בבלי שבת קיט ב׳)	Said Rabbi Shimȝon son of Laqish, “all who say ‘Amen!‘ with all their strength, the gates of the Garden of Eden are opened for them, as it is said: ‘Open, gates, and let the righteous nation enter, the guardian of faith!’ (Isaiah 26:2) Do not say ‘guardian of faith’ (shomer emunim) but rather ‘those who say amen repeatedly’ (she-omer amenim).” (Bavli Shabbat 119b)

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Source(s)

 

]]> https://opensiddur.org/prayers/solilunar/everyday/kaddish/replacement-for-the-hatsi-qaddish-of-minhah-when-praying-alone-or-without-a-minyan-seder-avodat-yisrael-1868/feed/ 0 https://opensiddur.org/prayers/solilunar/everyday/kaddish/replacement-for-the-qaddish-shalem-of-shaharit-when-praying-alone-or-without-a-minyan-seder-avodat-yisrael-1868/ https://opensiddur.org/prayers/solilunar/everyday/kaddish/replacement-for-the-qaddish-shalem-of-shaharit-when-praying-alone-or-without-a-minyan-seder-avodat-yisrael-1868/#respond Sun, 26 Jan 2025 00:42:57 +0000 https://opensiddur.org/?p=59846 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 Qadish Shalem of Shaḥarit that used to be found in many traditional Ashkenazi siddurim.

While Isaac Seligman Baer’s Seder Avodat Yisrael was used as a source, these specific replacements are also found in works as varied as the Kitsur SheLaH and the siddur of the Yaavets. (This is exceptionally ironic since the known heresy-hunter was the one who proved the Kitsur SheLaH was a Sabbatean work!) Many of the texts found here are in variant form, often a form not found elsewhere in manuscripts.

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Source (Hebrew)	Translation (English)
מי שאינו יכול להתפלל עם הציבור או שאיחר לבוא לביה״כ ולא שמע קדיש או ברכו או קדושה הוא ישלים חסרונו בפסוקים וברייתות המדברות מענינים אלו, וע״פ הנוסחאות הנאות.	One who cannot pray with the community or who is late in coming to synagogue and did not hear the Qaddish, Barkhu, or Qədushah, can make up his absence with verses and tannaitic teachings that speak of these matters, and according to the appropriate nusḥaot.
מי שלא שמע קדיש שלם יאמר זה אחר תחנון׃	One who did not hear the Qaddish Shalem says this after Taḥanun:
זֶה אוֹמֵר אֲנִי בִּמְקוֹם קַדִּישׁ שָׁלֵם׃	This I am saying in place of the Qaddish Shalem!
וְעַתָּ֕ה יִגְדַּל־נָ֖א כֹּ֣חַ אֲדֹנָ֑י כַּאֲשֶׁ֥ר דִּבַּ֖רְתָּ לֵאמֹֽר׃ (במדבר יד:יז) וְהִתְגַּדִּלְתִּי֙ וְהִתְקַדִּשְׁתִּ֔י וְנ֣וֹדַעְתִּ֔י לְעֵינֵ֖י גּוֹיִ֣ם רַבִּ֑ים וְיָדְע֖וּ כִּֽי־אֲנִ֥י יְהֹוָֽה׃ (יחזקאל לח:כג)	And now, let the strength of my Master greaten, as You spoke, saying… (Numbers 14:17) And I will be greatened and sanctified and made known to the eyes of the many nations, and they will know that I am the Cause. (Ezekiel 38:23)
בָּרְכִ֥י נַפְשִׁ֗י אֶת־יְ֫הֹוָ֥ה יְהֹוָ֣ה אֱ֭לֹהַי גָּדַ֣לְתָּ מְּאֹ֑ד ה֖וֹד וְהָדָ֣ר לָבָֽשְׁתָּ׃ (תהלים קד:א)	Bless the Cause, my soul! O Cause my God, You are very great, pomp and pageantry You wear. (Psalms 104:1)
לֶהֱוֵ֨א שְׁמֵ֤הּ דִּֽי־אֱלָהָא֙ מְבָרַ֔ךְ מִן־עָלְמָ֖א וְעַ֣ד עָלְמָ֑א דִּ֧י חׇכְמְתָ֛א וּגְבוּרְתָ֖א דִּ֥י לֵֽהּ־הִֽיא׃ (דניאל ב:כ)	May the name of God be blessed from eternity until eternity, as wisdom as strength is Theirs. (Daniel 2:20)
אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי כׇּל־הָעוֹנֶה אָמֵן יְהֵא שְׁמֵיהּ רַבָּא מְבָרַךְ בְּכׇל־כֹּחוֹ קוֹרְעִין לוֹ גְּזַר דִּינוֹ שֶׁנֶּאֱמַר בִּפְרֹ֤עַ פְּרָעוֹת֙ בְּיִשְׂרָאֵ֔ל בְּהִתְנַדֵּ֖ב עָ֑ם בָּֽרְכ֖וּ יְהֹוָֽה׃ (שופטים ה:ב) מַה טַֽעַם בִּפְרֹ֤עַ פְּרָעוֹת֙ מִשּׁוּם דְּבָּֽרְכ֖וּ יְהֹוָֽה׃ (בבלי שבת קיט ב׳)	Said Rabbi Yehoshuaȝ son of Levi, all who respond ‘Amen! May Their great name be blessed’ with all their strength, they tear up their decreed judgment, as it is said: ‘When rebukes are rebuked in Israel, when the people volunteers, bless the Cause!’ (Judges 5:2) Why are rebukes rebuked? Because of ‘bless the Cause!’” (Bavli Shabbat 119b)
אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן גַּדְיָא כׇּל־מִי שֶׁעוֹנֶה אָמֵן בָּעוֹלָם הַזֶּה זוֹכֶה וְעוֹנֶה אָמֵן לָעוֹלָם הַבָּא שֶׁנֶּאֱמַר בָּר֖וּךְ יְהֹוָ֥ה לְעוֹלָ֗ם אָ֘מֵ֥ן ׀ וְאָמֵֽן׃ אָ֘מֵ֥ן בָּעוֹלָם הַזֶּה וְאָמֵֽן לָעוֹלָם הַבָּא׃ (ילקוט שמעוני על נ”ך תשמ״א:ו׳)	Said Rabbi Yehoshuaȝ son of Gadya: “all who respond ‘Amen!‘ in this world merit and respond ‘Amen!‘ for the next world, as it is said, ‘Bless the Cause, amen and amen!‘ (Psalms 89:53) Amen in this world, and amen for the next world.” (Yalkut Shimoni on Nach, 741:6)

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]]> https://opensiddur.org/prayers/solilunar/everyday/kaddish/replacement-for-the-qaddish-shalem-of-shaharit-when-praying-alone-or-without-a-minyan-seder-avodat-yisrael-1868/feed/ 0 https://opensiddur.org/prayers/solilunar/everyday/barkhu/replacement-for-the-hatsi-qaddish-before-barkhu-when-davvening-alone-or-without-a-minyan-seder-avodat-yisrael-1868/ https://opensiddur.org/prayers/solilunar/everyday/barkhu/replacement-for-the-hatsi-qaddish-before-barkhu-when-davvening-alone-or-without-a-minyan-seder-avodat-yisrael-1868/#respond Fri, 24 Jan 2025 20:40:16 +0000 https://opensiddur.org/?p=59803 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. ]]> 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.

While Isaac Seligman Baer’s Seder Avodat Yisrael was used as a source, these specific replacements are also found in works as varied as the Kitsur SheLaH and the siddur of the Yaavets. (This is exceptionally ironic since the known heresy-hunter was the one who proved the Kitsur SheLaH was a Sabbatean work!) Many of the texts found here are in variant form, often a form not found elsewhere in manuscripts.

Source(s)

This is Rabbi Max Landsberg’s paraliturgical ḳaddish, a private prayer for mourners observing the yahrẓeit of their parents as found in his Ritual for Jewish Prayer (1884), pp. 11-12.

Source(s)

This is Rabbi Max Landsberg’s paraliturgical ḳaddish, a private prayer for mourners as found in his Ritual for Jewish Prayer (1884), pp. 11-12.

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This is Franz Rosenzweig’s German translation of the Ḳaddish d’Rabbanan which he titled “Lern Kaddisch.” The translation is found in Gabe, Herrn Rabbiner Dr. Nobel zum 50. Geburtstag dargebracht (Frankfurt am Main, 1921), p.81-84. I have set his translation side-by-side with the Aramaic. (Many thanks to Dr. Everett Fox for informing us of this work by Rosenzweig.) –Aharon Varady

Source(s)

A paraliturgical English translation of a Ḳaddish by Rabbi Daniel Brenner. The wording of the ḳaddish itself is neither a half-ḳaddish and a bit shorter than the mourner’s ḳaddish. Text of the ḳaddish in Aramaic amended to Rabbi Brenner’s interpretation. –Aharon Varady

When I go out to speak and to teach, I define Torah study broadly to include not only traditional text study but also all serious examination of emerging Torah — where we are going into the new world of the next Judaism, and how it might address such down-to-earth questions as food, money, sex, the earth, rest. So it is not only when we gather in a circle to study a text but also when I am giving a talk or lecture on these subjects, to be followed by a discussion, that I explain this is a process of learning Torah together, and therefore I will begin and end with blessings.

I start with an untraditional version of the traditional brokha. It is in the “asher kidshanu” form (“who makes us holy through mitzvot… “), and ends, “La’asok b’divrei Torah” — literally, “to involve ourselves with words of Torah.” My form is untraditional in that I use “YAHH” instead of “Adonai” and “ruaḥ ha’olam” instead of “melech,” explaining that these are aimed toward experiencing God as the Breath of Life rather than King and Lord; and I usually suggest that for me, “mitsvah” means not “command” but “connection.” (In some Semitic languages, including Arabic, the cognate verb means “connect.” With or without this “etymodrushic”^[1] an etymology based on midrash   connection — if an act does not help connect the world into One, it isn’t a mitsvah.)

I often, teasingly but also seriously, translate “La’asok” as — “to soak ourselves in the living waters of the Torah.” Sometimes I will add that Torah itself means not “the Law” or even “the Teaching,” but is a word that comes from archery and means the process of aiming toward the target. (From the same root, “moreh/ morah” is a teacher who aims or points toward the truth; “yoreh” is rain that comes down like arrows. “Ḥeyt,” usually translated “sin,” is also an archery word; it means “missing the target.”)

So I will explain some of that, say “Blessed are You, Breath of Life, Who makes us holy through connections and teaches us to connect by soaking ourselves in the living waters of Torah,” and then say the brokha in Hebrew with “YAHH” and “ruaḥ” and sometimes feminine verbs, and with “b’mitzvot” rather than “b’mitzvotav” or “b’mitzvoteha,” so as to avoid the masculine or feminine “his” or “her.”

Then when the class or discussion is over, I will ask people to stand — if possible, in a single circle. I explain that I will use only the central paragraph of the Kaddish d’Rabbanan, mostly in English, and then proceed:

Source (Hebrew)	Free Translation (English)
עַל יִשְׂרָאֵל וְעַל רַבָּנָן, וְעַל תַּלְמִידֵיהוֹן וְעַל כָּל תַּלְמִידֵי תַלְמִידֵיהוֹן…	Al Yisrael v’al rabbanan v’al talmidaihon v’al kol talmidai talmidaihon… For the people Israel and for all who wrestle with God; For our teachers the Rabbis and for all our teachers; For their students — ourselves — and for the students of their students — those whom we go forth to teach —   [and I literally, physically, look around the circle, making eye contact, as I say this]
	For all who study Torah, who aim toward wisdom, in this place and in every place —   [and I will usually make two strong gestures, one to encompass this very place and one to reach beyond it]
	For all these may there be … overflowing love, peacefulness within and peace in the world, a healthy and a healing life, an honorable and sufficient livelihood that comes from working with the earth, as part of it, not from it or upon it —
	And above all, a sense that all these blessings come not from our own efforts only, but from our efforts as part of the great weave of Unity —
וְנֹאמַר אָמֵן׃	v’nomar …. ameyn.

I’m not suggesting that these words be what always get said. I vary them depending on what is uppermost in the learning we have just done together. I do suggest that some version of the paragraph in English, said “freehand” out of clear and direct intention (kavvanah) be said at the end of study. Not necessarily instead of the Hebrew, but for sure as well, in order to ensure that the blessings and the sense that learning is a holy act become actually and totally present in the real world of the very people and place of this particular time of study, as well as to all others. (Sometimes for the same reason I pause at the list of blessings besought, and ask the people actually present to name the blessings we need.)

Let me add that in regard to Mourners’ Kaddish, for myself and sometimes for sharing aloud if I happen to be leading davvening, there is great spiritual power in focusing on what it means to “Magnify and sanctify the Great Name.” For me the Great Name, the “shmei rabbah,” is that Name that has all names within it. — When we focus on the dead, that Great Name has as part of it a newly bright name, the name of the one who has just died or is being remembered. The name of our beloved dead has of course been a part of the Great Name all along. What is new is that in remembering the dead, we magnify and sanctify that Great Name by shining new light upon this name within it — a name that in our own lives may have become dimmer, but in the Great Name can now become far brighter.

This article, first written in 1996 was published as “Kaddish and Kavvanah: The Blessings over Torah Study” by Rabbi Waskow at The Shalom Center in 2001. We are grateful for his having shared his translation and explanation with a Creative Commons By Attribution-ShareAlike (CC-BY-SA, 3.0 Unported) license. For many additional explorations by Rabbi Waskow into prayer, Jewish and beyond, see http://www.theshalomcenter.org/treasury/8 .

The English also suggests why in the midst of saying we cannot praise, celebrate, or sing to God enough to meet the Reality, we also say we cannot CONSOLE (neḥamata) God enough. Why we need to praise God and why we cannot give sufficient praise are clear enough; but why do we need to console God, and why can we not give God consolation enough? We suggest that for the killing of one human, bearing the Image of God, by another –- for this, God is inconsolable.

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. The interpretive English addresses the meaning of the Name God is given in most of the Ḳaddish — שְׁמֵהּ רַבָּא “shmeh rabba,” the “Great Name.” It is understood as that Name which includes all the names of all beings in the universe and which is also present within all beings. The Ḳaddish also prays first with concern for the peaceful life of the Jewish “family,” the people Israel, and then in this version expands that concern to include our cousins the children of Abraham through Ishmael and all who dwell upon the earth.

The interpretive English translation below may be appropriate for prayers of mourning and hope in wartime by other spiritual and religious communities.

“Mourners Ḳaddish in Time of War and Violence” by Rabbi Waskow was first written in 2006 and posted at The Shalom Center, here. For many additional explorations by Rabbi Waskow into prayer, Jewish and beyond, find http://www.theshalomcenter.org/treasury/8. The liturgical Hebrew of the Ḳaddish to accompany Rabbi Waskow’s transliterations and interpretive translation was added by Aharon Varady for the Open Siddur Project. All errors are his own. Shgiyot mi yavin, Ministarot Naḳeni שְׁגִיאוֹת מִי־יָבִין; מִנִּסְתָּרוֹת נַקֵּנִי “Who can know all one’s flaws? From hidden errors, correct me” (Psalms 19:13).

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This mourners kaddish was first published by Rabbi David Seidenberg on the Chasidus without Borders google group as “Kaddish for a Human Minyan” on 9 September 2018.