תשלום לחצי קדיש בין תחנון לאשרי ליחיד (סדר רב עמרם) | Replacement for the Ḥatsi Ḳaddish between Taḥanun and Ashrei 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, 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 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. . . .

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 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.

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