תשלום לחצי קדיש לפני ברכו ליחיד (סדר רב עמרם) | Replacement for the Ḥatsi Qaddish before Barkhu for an individual praying alone or without a minyan, from Seder Rav ȝAmram

Source Link: https://opensiddur.org/?p=59926

open_content_license: Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license

Date: 2025-02-04

Last Updated: 2025-02-04

Categories: Barkhu, Ḳaddish

Tags: English Translation, geonic period, Geonic prayers, Solo, Without a Minyan, חצי קדיש ḥatsi ḳaddish, תשלומים tashlumim

Excerpt: 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. . . .


Content:
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.


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 Zion.” (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.

Contributor: Isaac Gantwerk Mayer (translation)

Co-authors:

Featured Image:
Zeravshan_Okrug._Samarkand._A_Jewish_Man,_Wearing_a_Prayer_Shawl,_Wrapping_His_Arm_in_Phylactery,_in_Preparation_for_Prayer_WDL11152
Title: Zeravshan_Okrug._Samarkand._A_Jewish_Man,_Wearing_a_Prayer_Shawl,_Wrapping_His_Arm_in_Phylactery,_in_Preparation_for_Prayer_WDL11152
Caption: A Jewish Man, Wearing a Prayer Shawl, Wrapping His Arm in Phylactery, in Preparation for Prayer Zeravshan Okrug. Samarkand (photo credit: Aleksandr L. Kun)