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.
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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.
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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.
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מי שלא שמע חצי קדיש קודם ברכו של שחרית יאמר זה אחר תחנון׃
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One who did not hear the Ḥatsi Qaddish before the Barkhu of Shaḥarit says this after Taḥanun:
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זֶה אוֹמֵר אֲנִי בִּמְקוֹם חֲצִי קַדִּישׁ קֹֽדֶם בָּרֲכוּ שֶׁל־שַׁחֲרִית׃
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This I am saying in place of the Ḥatsi Qaddish before the Barkhu of Shaḥarit!
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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) |
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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) |
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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) |
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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) |
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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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