Kaddish

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Not to be confused with Kiddush or Kedusha.

Kaddish (קדיש Aramaic: "holy") refers to an important and central prayer in the Jewish prayer service. The central theme of the Kaddish is the magnification and sanctification of God's name. In the liturgy, several variations of the Kaddish are used functionally as separators between various sections of the service. The term "Kaddish" is often used to refer specifically to "The Mourners' Kaddish," said as part of the mourning rituals in Judaism in all prayer services as well as at funerals and memorials. When mention is made of "saying Kaddish", this unambiguously denotes the rituals of mourning.

The opening words of this prayer are inspired by Ezekiel 38:23, a vision of God becoming great in the eyes of all the nations. The central line of the kaddish in Jewish tradition is the congregation's response "May His great name be blessed forever and to all eternity", a public declaration of God's greatness and eternality.[1] This response is a paraphrase of part of Daniel 2:20.

The Mourners', Rabbis' and Complete Kaddish end with a supplication for peace, which is in Hebrew, and comes from the Bible.

Along with the Shema and Amidah, the Kaddish is one of the most important and central prayers in the Jewish liturgy.

Contents

History and background

"The Kaddish is in origin a closing doxology to an Aggadic discourse" (Pool). Most of it is written in Aramaic, which at the time of its original composition, was the lingua franca of the Jewish people. It is not composed in the vernacular Aramaic, however, but rather in a "literary, jargon Aramaic" that was used in the academies, and is identical to the dialect of the Targum (Pool).

Kaddish was not originally said by mourners, but rather by the rabbis when they finished giving sermons on Sabbath afternoons and later, when they finished studying a section of midrash or aggadah. This practice developed in Babylonia where most people understood only Aramaic and sermons were given in Aramaic so Kaddish was said in the vernacular. This is why it is currently said in Aramaic. This "Rabbinical Kaddish" (Kaddish d'Rabbanan) is still said after studying midrash or aggadah or after reading them as part of the service. It differs from the regular Kaddish because of its inclusion of a prayer for rabbis, scholars and their disciples. While anyone may say this Kaddish, it has become the custom for mourners to say the Rabbinical Kaddish in addition to the Mourner's Kaddish.[2]

The oldest version of the Kaddish is found in the Siddur of Rab Amram Gaon, c. 900. The Jewish Virtual Library observes that "The first mention of mourners saying Kaddish at the end of the service is in a thirteenth century halakhic writing called the Or Zarua. The Kaddish at the end of the service became designated as Kaddish Yatom or Mourners' Kaddish (literally, "Orphan's Kaddish")."[3]

The Lord's Prayer in Christianity has its roots in the Kaddish and shares similar themes. (Pool)

Variations

The various versions of the Kaddish are:

Most versions of the Kaddish begin with the Chatzi Kaddish (Half Kaddish). (There are some inserted passages in the Kaddish after a burial.) The longer versions contain additional paragraphs, and are often named after distinctive words in those paragraphs. The Kaddish, as used in the services, is chanted. The melody varies depending on the version as well as on the point in the service at which it is recited. While the Chatzi Kaddish generally has a distinctively upbeat melody, the Mourners' Kaddish is recited slowly and contemplatively.

The Half Kaddish is used to punctuate divisions within the service: for example, before Barechu, between the Shema and the Amidah and following readings from the Torah. The Kaddish d'Rabbanan is used after any part of the service that includes extracts from the Mishnah or the Talmud, as its original purpose was to close a study session. Kaddish Titkabbal originally marked the end of the service, though now there are a few passages and hymns following it. Kaddish Yehe Shelama Rabba is used as the Mourners' Kaddish, and this is the best known use of Kaddish.

The Jewish Encyclopedia's Kaddish article mentions an additional type of Kaddish, called "Kaddish Yachid", or "Individual's Kaddish". This is contained in the Siddur of Amram Gaon, but is a meditation taking the place of Kaddish rather than a Kaddish in the normal sense.

Text of the Kaddish

The following includes the half, complete, mourners' and rabbis' kaddish. The variant lines of the burial kaddish are given below.

# English translation Transliteration Aramaic / Hebrew
1 Exalted and sanctifiedb is G-d's great name.a Yitgaddal v'yitqaddash sh'meh rabba יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֵהּ רַבָּא.
2 in the world which He has created according to His will B'ʻal'ma di v'raʼ khiruteh בְּעָלְמָא דִּי בְרָא כִרְעוּתֵהּ
3 and may He establish His kingdom v'yamlikh malkhuteh וְיַמְלִיךְ מַלְכוּתֵהּ
4 may his salvation blossom and his anointed near.ad [v'yatzmach purqaneh viqarev (Ketz) m'shicheh] וְיַצְמַח פֻּרְקָנֵהּ וִיקָרֵב(קיץ) מְשִׁיחֵהּ
5 in your lifetime and your days b'chayekhon uvyomekhon בְּחַיֵּיכוֹן וּבְיוֹמֵיכוֹן
6 and in the lifetimes of all the House of Israel uvchaye d'khol bet yisraʼel וּבְחַיֵּי דְכָל בֵּית יִשְׂרָאֵל
7 speedily and soon; and say, Amen.a b'ʻagala uvizman qariv v'ʼimru amen בַּעֲגָלָא וּבִזְמַן קָרִיב. וְאִמְרוּ אָמֵן
The next two lines are recited by the congregation and then the leader:
8 May His great name be blessed y'he sh'meh rabba m'varakh יְהֵא שְׁמֵהּ רַבָּא מְבָרַךְ
9 forever and to all eternity. l'ʻalam ulʻal'me ʻal'maya לְעָלַם וּלְעָלְמֵי עָלְמַיָּא
10 Blessed and praised, glorified and exalted, Yitbarakh v'yishtabbach v'yitpaʼar v'yitromam יִתְבָּרַךְ וְיִשְׁתַּבַּח וְיִתְפָּאַר וְיִתְרוֹמַם
11 extolled and honored, elevated and lauded v'yitnasse v'yithaddar v'yitʻalle v'yithallal וְיִתְנַשֵּׂא וְיִתְהַדָּר וְיִתְעַלֶּה וְיִתְהַלָּל
12 be the Name of the Holy One, blessed be He.a sh'meh d'qudsha, b'rikh hu. שְׁמֵהּ דְקֻדְשָׁא בְּרִיךְ הוּא.
13 beyond (far beyondc) all the blessings l'ʻella (lʻella mikkol) min kol birkhata לְעֵלָּא (לְעֵלָּא מִכָּל) מִן כָּל בִּרְכָתָא
14 and hymns, praises and consolations v'shirata tushb'chata v'nechemata וְשִׁירָתָא תֻּשְׁבְּחָתָא וְנֶחֱמָתָא
15 that are spoken in the world; and say, Amen.a daʼamiran b'al'ma v'ʼimru amen דַּאֲמִירָן בְּעָלְמָא. וְאִמְרוּ אָמֵן
The half kaddish ends here.
Here the "complete kaddish" includes:
16 eLet them be accepted: the prayers and supplications Titqabbal tz'lot'hon uvaʻut'hon תִּתְקַבל צְלוֹתְהוֹן וּבָעוּתְהוֹן
17 of the entire House of Israel d'khol bet yisraʼel דְּכָל בֵּית יִשְׂרָאֵל
18 before their Father in Heaven; and say, Amen.a qodam avuhon di bishmayya, v'ʼimru amen קֳדָם אֲבוּהוֹן דִּי בִשְׁמַיָּא וְאִמְרוּ אָמֵן
Here the "kaddish of the rabbis" includes:
19 Upon Israel and its rabbis and their students ʻal yisraʼel v'ʻal rabbanan v'ʻal talmidehon עַל יִשְׂרָאֵל וְעַל רַבָּנָן וְעַל תַּלְמִידֵיהוֹן
20 and upon all their student's students v'ʻal kol talmidey talmidehon וְעַל כָּל תַּלְמִידֵי תַלְמִידֵיהוֹן.
21 and upon all those who engage in the Torah v'ʻal kol maʼan d'ʻos'kin b'ʼorayta וְעַל כָּל מָאן דְּעָסְקִין בְּאוֹרַיְתָא.
22 here and in all other places di b'ʼatra haden v'di b'khol atar v'ʼatar דִּי בְאַתְרָא הָדֵין וְדִי בְּכָל אֲתַר וַאֲתַר.
23 may they and you have much peace y'he l'hon ulkhon sh'lama rabba יְהֵא לְהוֹן וּלְכוֹן שְׁלָמָא רַבָּא
24 grace and kindness and mercy and long life chinna v'chisda v'rachamey v'chayyey arikhey חִנָּא וְחִסְדָּא וְרַחֲמֵי וְחַיֵּי אֲרִיכֵי
25 and plentiful nourishment and salvation umzoney r'vichey ufurqana וּמְזוֹנֵי רְוִיחֵי וּפוְּרְקָנָא
26 from before their Father in Heaven [and Earth]; min qodam avuhon di vishmayya [v'ʼarʻa]e מִן קֳדָם אֲבוּהוּן דְבִשְׁמַיָּא [וְאַרְעָא]
27 and say, Amen.a v'ʼimru amen וְאִמְרוּ אָמֵן
All variants but the half kaddish conclude:
28 fMay there be much peace from Heaven, Y'he sh'lama rabba min sh'mayya יְהֵא שְׁלָמָה רבָּא מִן שְׁמַיָּא,
29 [and] [good] life [v']chayyim [tovim] [וְ]חַיִּים [טוֹבִים]
30 and satiety, and salvation, and comfort, and saving v'sava vishuʻa v'nechama v'shezava וְשָֹבָע וִישׁוּעָה וְנֶחָמָה וְשֵׁיזָבָה
31 and healing and redemption and forgiveness and atonement urfuʼa ugʼulla uslicha v'khappara וּרְפוּאָה וּגְאֻלָּה וּסְלִיחָה וְכַפָּרָה,
32 and relief and deliveranced v'revach v'hatzzala וְרֵוַח וְהַצָּלָה
33 for us and for all His people Israel; and say, Amen.a lanu ulkhol ʻammo yisraʼel v'ʼimru amen לָנוּ וּלְכָל עַמּוֹ יִשְֹרָאֵל וְאִמְרוּ אָמֵן.
34 fHe who makes peace in His heights ʻose shalom bimromav עוֹשֶֹה שָׁלוֹם בִּמְרוֹמָיו,
35 may He [in his mercy]g make peace upon us hu [b'rachamav] yaʻase shalom ʻalenu הוּא [בְּרַחֲמָיו] יַעֲשֶֹה שָׁלוֹם עָלֵינוּ,
36 and upon all [his nation]h Israel; and say, Amen.a v'ʻal kol [ammo] yisraʼel, v'ʼimru amen וְעַל כָּל [עַמּוֹ] יִשְֹרָאֵל וְאִמְרוּ אָמֵן.

Text of the Burial Kaddish

In the burial kaddishi, lines 2-3 are replaced by:

# English translation Transcription Aramaic / Hebrew
37 in the world which will be renewed B'ʻal'ma d'hu ʻatid l'itchaddata בְּעָלְמָא דְהוּא עָתִיד לְאִתְחַדָּתָא
38 and He will give life to the dead ulʼachaya metaya וּלְאַחֲיָאָה מֵתַיָא
39 and raise them to eternal life ulʼassaqa yathon l'chayyey ʻal'ma וּלְאַסָּקָא יָתְהוֹן לְחַיֵּי עָלְמָא
40 and rebuild the city of Jerusalem ulmivne qarta dirushlem וּלְמִבְנֵא קַרְתָּא דִירוּשְׁלֵם
41 and establish his temple within ulshakhlala hekhleh b'gavvah וּלְשַׁכְלָלָא הֵיכְלֵהּ בְּגַוַּהּ
42 removing foreign worship from the earth ulmeʻqar pulchana nukhraʼa m'arʻa וּלְמֶעְקַר פֻּלְחָנָא נֻכְרָאָה מְאַרְעָא
43 and the Heavenly service shall return v'laʼatava pulchana dishmayya l'ʼatreh וּלַאֲתָבָא פֻּלְחָנָא דִשְׁמַיָּא לְאַתְרֵהּ
44 and the Holy One, blessed is He v'yamlikh qudsha b'rikh hu וְיַמְלִיךְ קֻדְשָׁא בְּרִיךְ הוּא
45 in his kingship and splendour ... b'malkhuteh viqareh בְּמַלְכוּתֵהּ וִיקָרֵהּ

Notes:

Customs

The Kaddish immediately before Barechu is often sung by the officiant to a rhythmic tune. Every other Kaddish in the service, except for the Mourners' Kaddish (see next section), is usually chanted by the officiant as a recitative. In all cases the congregation makes the necessary responses. In Spanish and Portuguese synagogues, the entire congregation sings Kaddish Yehe Shelama in arvit of Yom Kippur.

In Sephardi synagogues the whole congregation sits for Kaddish, except:

In Ashkenazi synagogues, the custom varies. Very commonly, in both Orthodox and Reform congregations, everyone stands; but in some (especially many Conservative) synagogues, most of the congregants sit. Sometimes, a distinction is made between the different forms of Kaddish, or each congregant stands or sits according to his or her own custom. The Mourners' Kaddish is often treated differently from the other occurrences of Kaddish in the service, as is the Half Kaddish before the maftir.

Some Reform synagogues have dropped all use of Kaddish except the Mourners' Kaddish, though in many there is now a move to reinstate it before Barechu and/or the Amidah.

Mourners' Kaddish

Main article: Bereavement in Judaism

"Mourners' Kaddish" is said at all prayer services and certain other occasions. It takes the form of Kaddish Yehe Shelama Rabba, and is traditionally recited several times, most prominently at or towards the end of the service, after the Aleinu and/or closing Psalms and/or (on the Sabbath) Ani'im Zemirot. Following the death of a child, spouse or close relative it is customary to recite the Mourners' Kaddish in the presence of a congregation daily for thirty days (eleven months in the case of a parent), and then at every anniversary of the death; and in what follows, a "mourner" means any person present at a service who has the obligation to recite Kaddish in accordance with these rules.

Customs for reciting the Mourners' Kaddish vary markedly among various communities. In Sephardi synagogues, the custom is that all the mourners stand and chant the Kaddish together. In Ashkenazi synagogues, the earlier custom was that one mourner be chosen to lead the prayer on behalf of the rest, though most congregations have now adopted the Sephardi custom. In many Reform synagogues, the entire congregation recites the Mourners' Kaddish together. This is sometimes said to be for those victims of the Holocaust who have no one left to recite the Mourner's Kaddish on their behalf. In some congregations (especially Reform and Conservative ones), the Rabbi will read a list of those who have a Yahrzeit on that day (or who have died within the past month), and then ask the congregants to name any people they are mourning, similar to the Misheberach. Some synagogues try to multiply the number of times that the Mourners' Kaddish is recited by, for example, reciting a separate Mourners' Kaddish after both Aleinu and then each closing Psalm. Other synagogues limit themselves to one Mourners' Kaddish at the end of the service.

It is important to note that the Mourners' Kaddish does not mention death at all, but instead praises God. Though the Kaddish is often popularly referred to as the "Jewish Prayer for the Dead," that designation more accurately belongs to the prayer called "El Maleh Rachamim," which specifically prays for the soul of the deceased.

Creative works

Leonard Bernstein's Symphony No. 3, Kaddish, for Orchestra, Mixed Chorus, Boys' Choir, Speaker and Soprano Solo, 1963 (revised in 1977), is a dramatic work dedicated to the memory of John F. Kennedy. Some interpret it as reaction to the Holocaust, but there is no documentary evidence for this view.

Kaddish for Naomi Ginsberg (1894-1956) is one of the most famous and celebrated poems of beat poet Allen Ginsberg

"Kaddish" is the title for a work by W. Francis McBeth for a concert band, based on the chant of the prayer. McBeth composed this work as a memorial for his teacher J. Clifton Williams.[4]

"Inspired by Kaddish" is a fifteen movement musical composition by Lawrence Siegel. One of the movements is the prayer itself; the remaining fourteen movements are stories of the experiences of a number of Holocaust survivors Lawrence interviewed during his research for the piece. It was debuted by the Keene State College Chamber Singers in May, 2008 in Keene, New Hampshire.[5]

Uses in the arts

References

External links

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