תשלום לקדושה של שחרית ליחיד (סדר רב עמרם) | Replacement for the Qədushah of Shaḥarit for an individual praying alone or without a minyan, from Seder Rav ȝAmram • the Open Siddur Project

Tags: English Translation, geonic period, Geonic prayers, Solo, Without a Minyan, קדושה Qedushah, 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 Qədusha of Shaḥarit 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 Qədusha of Shaḥarit 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)
וַיֹּ֣אמֶר שַׁלְּחֵ֔נִי כִּ֥י עָלָ֖ה הַשָּׁ֑חַר׃ (בראשית לב:כז) אָמַר־לוֹ וְכִי גַּנָּב אַתָּה אוֹ קוּבְיֽוּסְתּוֹס אַתָּה שֶׁאַתָּה מִתְיָרֵא מִן־הַשַּֽׁחַר? אָמַר־לוֹ לֹא גַּנָּב אֲנִי וְלֹא קוּבְיֽוּסְתּוֹס אֲנִי אֶֽלָּא מַלְאָךְ אֲנִי וּמִיּוֹם שֶׁנִּבְרֵֽאתִי לֹא־הִגִּֽיעַ זְמַנִּי לוֹמַר שִׁירָה עַד־עַכְשָׁו.	And he said, “Let me, go for the dawn rises” (Genesis 32:27). He [Jacob] said to him [the angel], “Are you a thief or a gambler, that you fear the dawn?” He said to him, “No thief am I, nor gambler am I, but rather a messenger-angel am I, and from the day I was created my time to sing has not arrived until now.”
מְסַיַּע לֵיהּ לְרַב חֲנַנְאֵל אָמַר רַב דְּאָמַר רַב חֲנַנְאֵל אָמַר רַב — שָׁלֹשׁ כִּתּוֹת שֶׁלְּמַלְאֲכֵי הַשָּׁרֵת אוֹמְרוֹת שִׁירָה בְּכׇל־יוֹם אַחַת אוֹמֶֽרֶת קָד֧וֹשׁ וְאַחַת אוֹמֶֽרֶת קָד֛וֹשׁ וְאַחַת אוֹמֶֽרֶת קָד֖וֹשׁ יְהֹוָ֣ה צְבָא֑וֹת מְלֹ֥א כׇל־הָאָ֖רֶץ כְּבוֹדֽוֹ׃ (ישעיה ו:ג)	This is in accordance with what Rav Ḥananel said Rav said, as Rav Ḥananel said Rav said: Three parties of ministering messenger-angels say song every day. One says “Holy!”, and one says “Holy!”, and one says: “Holy is the Cause of Multitudes! All the earth is full of Their glory!” (Isaiah 6:3)
מֵיתִיבִי! חֲבִיבִין יִשְׂרָאֵל לִפְנֵי הַמָּקוֹם יוֹתֵר מִמַּלְאֲכֵי הַשָּׁרֵת שֶׁיִּשְׂרָאֵל אוֹמְרִים שִׁירָה בְּכׇל־שָׁעָה שֶׁיִּרְצוּ וְאֵֽלּוּ מַלְאֲכֵי הַשָּׁרֵת אֵין אוֹמְרִים שִׁירָה אֶֽלָּא פַּֽעַם אַחַת בְּיוֹם וְאָמְרִי לַהּ פַּֽעַם אַחַת בְּשַׁבָּת וְאׇמְרִי לַהּ פַּֽעַם אַחַת בְּחֹֽדֶשׁ וְאָמְרִי לַהּ פַּֽעַם אַחַת בְּשָׁנָה וְאָמְרִי לַהּ פַּֽעַם אַחַת בְּשָׁבֽוּעַ וְאָמְרִי לַהּ פַּֽעַם אַחַת בְּיוֹבֵל וְאָמְרִי לַהּ פַּֽעַם אַחַת לְעוֹלָם.	Objection! A baraita says: Israel is is more beloved before the Present One than the ministering messenger-angels, for Israel says songs whenever it wants, while these ministering messenger-angels only say song once a day, or some say once a week or some say once a month, or some say once a year, or some say once a sabbatical, or some say once a jubilee, or some say once ever.
וְלֹא־עוֹד אֶֽלָּא שֶׁיִּשְׂרָאֵל מַזְכִּירִין אֶת־הַשֵּׁם לְאַחַר שְׁתֵּי תֵּבוֹת שֶׁנֶּאֱמַר שְׁמַ֖ע יִשְׂרָאֵ֑ל יְהֹוָ֥ה אֱלֹהֵ֖ינוּ יְהֹוָ֥ה ׀ אֶחָֽד וְאֵֽלּוּ מַלְאֲכֵי הַשָּׁרֵת אֵין מַזְכִּירִין הַשֵּׁם אֶֽלָּא לְאַחַר שָׁלֹשׁ תֵּבוֹת שֶׁנֶּאֱמַר קָד֧וֹשׁ ׀ קָד֛וֹשׁ קָד֖וֹשׁ יְהֹוָ֣ה צְבָא֑וֹת מְלֹ֥א כׇל־הָאָ֖רֶץ כְּבוֹדֽוֹ׃ (ישעיה ו:ג)	And what’s more, Israel mentions the Name after two words, as it is said, “Hear, Israel! The Cause is our God; the Cause is one!”^[1] God’s name is the third word in the Hebrew. (Deuteronomy 6:4) While these ministering messenger-angels only say it after three words, as it is said: “Holy, holy, holy is the Cause of Multitudes! All the earth is full of Their glory!”^[2] God’s name is the fourth word in the Hebrew. (Isaiah 6:3)
וְלֹא־עוֹד אֶֽלָּא שֶׁאֵין מַלְאֲכֵי הַשָּׁרֵת רַשָּׁאִין לוֹמַר שִׁירָה לְמַֽעְלָה עַד־שֶׁיֹּאמְרוּ יִשְׂרָאֵל שִׁירָה לְמַֽטָּה שֶׁנֶּאֱמַר בְּרׇן־יַ֭חַד כּ֣וֹכְבֵי בֹ֑קֶר וַ֝יָּרִ֗יעוּ כׇּל־בְּנֵ֥י אֱלֹהִֽים׃ (איוב לח:ז)	And what’s more, the ministering messenger-angels lack permission to say a song above until Israel says their song below, as it is said, “As the stars of morning cheer together, all the divine beings raise a shout”^[3] “Stars of morning” is considered a metaphor for Israel. (Job 38:7).
תְּיוּבְתָּא דְּרַב חֲנַנְאֵל אָמַר רַב!	This objection against what Rav Ḥananel said Rav said is sustained!
אֵימָא אַחַת אוֹמֶֽרֶת קָד֧וֹשׁ וְאַחַת אוֹמֶֽרֶת קָד֧וֹשׁ ׀ קָד֛וֹשׁ וְאַחַת אוֹמֶֽרֶת קָד֧וֹשׁ ׀ קָד֛וֹשׁ קָד֖וֹשׁ יְהֹוָ֣ה צְבָא֑וֹת מְלֹ֥א כׇל־הָאָ֖רֶץ כְּבוֹדֽוֹ׃ (ישעיה ו:ג)	Say rather^[4] An emendation to explain away the contradiction. The original baraita would suggest that the third group of angels only says one word before the divine name, so here it is rewritten to include three. that one says “Holy!”, and one says “Holy, holy!”, and one says: “Holy, holy, holy is the Cause of Multitudes! All the earth is full of Their glory!” (Isaiah 6:3)
וְהָא אִיכָּא וַתִּשָּׂאֵ֣נִי ר֔וּחַ וָאֶשְׁמַ֣ע אַחֲרַ֔י ק֖וֹל רַ֣עַשׁ גָּד֑וֹל בָּר֥וּךְ כְּבוֹד־יְהֹוָ֖ה מִמְּקוֹמֽוֹ׃ (יחזקאל ג:יב)	But it also says “And a spirit lifted me and I heard behind me a loud rushing sound: ‘Blessed be the Cause’s glory from its place!’^[5] In the rushing sound, God’s name is the third word. (Ezekiel 3:12).”
הַהוּא אוֹפַנִּים הוּא דְּקָאָמְרִי לֵהּ וְאִי בָּעֵית אֵימָא כֵּיוָן דְּאִתְיַהַב רְשׁוּתָא אִיתְיְהִיב׃	That’s referring to the wheel-angels.^[6] And not the ministering messenger-angels. Or, if you prefer, say that once permission is given, it is given.^[7] The entirety of this tashlum/replacement, apart from the following (last) line, is from Ḥullin 91b.
וְעַמּוֹ יִשְׂרָאֵל מַמְלִיכִין שְׁמוֹ וְאוֹמְרִים יְהֹוָ֥ה ׀ יִמְלֹ֖ךְ לְעֹלָ֥ם וָעֶֽד׃ (שמות טו:יח)	And Their people Israel ensovereigns Their name and says: “The Cause will reign for eternity and aye!” (Exodus 15:18)

Notes

Notes
1	God’s name is the third word in the Hebrew.
2	God’s name is the fourth word in the Hebrew.
3	“Stars of morning” is considered a metaphor for Israel.
4	An emendation to explain away the contradiction. The original baraita would suggest that the third group of angels only says one word before the divine name, so here it is rewritten to include three.
5	In the rushing sound, God’s name is the third word.
6	And not the ministering messenger-angels.
7	The entirety of this tashlum/replacement, apart from the following (last) line, is from Ḥullin 91b.