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| The Kaddish is the prayer of the dead in the Jewish religion Kaddish |
TB Brachot 3a
It has been taught: Rabbi Yossi
said one day I was walking on the road, and I got into a ruin amid the ruins of Jerusalem to pray. Eliyahu the prophet came blessed memory, who stationed himself at the door (and waited for me) until I finished my prayer. After I finished my prayer, he said: 'Peace upon you, Rabbi and told him:' Peace upon you, Rabbi and my master. I
said: 'My son, because of what did you entered this ruin?' and I said, 'to pray'[...]
He said:' My son, what voice did you hear this ruin? " and I said: 'I heard an echo cooing like a dove, saying: Woe to the son by whom the sins I destroyed My house, burned my altar and have them removed within nations.
He said: 'On your life and the lives of your head, this is not the only time that [echoing voice] said this, but every day, three times a day, not only that, but at a time when Israel enters the synagogues and houses of study and meet Yehe schematic hagadol mevorakh, the Holy One, blessed be He shakes his head and said: 'Blessed is the King and we cheered in his home, what did He, the Father who has alienated his children among strangers? '
TB Sotah 49a
Rabbi Shimon ben Gamliel said the name of Rabbi Yehoshua: Ever since the Holy Temple was destroyed, etc.. (Cf. Isaiah 2).
Rava said: Every day, the curse increases, [...], and what merit can the world survive? By Kedousha and the rabba Yehe schematic of aggadah [ie to say the Kaddish deRabbanan, prayer of sanctification of the congregation men].
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Historical aspects
Although it is difficult to date the birth of a prayer, the simple formulation in Aramaic (Kaddish means "holy"), the absence of a application to rebuild the Temple or the return of exiles suggests that the Kaddish was written in Babylonia, to the Second Temple period, while Judea was under Roman rule. the similarity with the "Our Father" expresses this Christian messianic expectation so high at the time, confirms this dating.
According to the Talmud, the Kaddish was originally established to complete a study or a sermon aggadic, praise the Lord and bless the Masters, it even happened, that it be mentioned by name to a particularly wise as the religious leader of the Diaspora (galut rech) . In the liturgy of Yemen was found the name of venerable sages like Maimonides.
The first mention of Kaddish as part of the office is located in the Treaty Sofrim (Scribes) (third century). At the time of Geonim (seventh century), the Kaddish was already codified as required it to be recited standing in the presence of a minyan, or quorum of ten adult men religiously.
The Kaddish prayer in
Since then, the Kaddish marks the different stages of prayer, the mystics speak of different levels of worship linked to higher spheres. Therefore, the Kaddish becomes a kind of station where the faithful congregate, where attention to the words of the minister officiating, they reply in unison "Amen." This idea deserves attention because it is a characteristic of Jewish prayer is precisely to strike a balance between the fervor and faith of the particular community. This
Kaddish occupies such a place as the Talmud says that anyone who answers "Amen" the full force of his conviction will be erased his sins, because the faithful clearly expresses his acceptance of divine kingship.
Built using verses from Hagiographs (Psalms, Job, Daniel), the Kaddish originally had different formulations until the Seder Rav Amram (liturgical work composed by Babylonian rabbi) is adopted ( ninth century).
Among the major differences between Ashkenazi and Sephardic rites, include shadowing in the first case the formula "approach as your Messiah," which was the result of censorship, Christian, who said of course that the Messiah had already come.
Different Kaddish
Apart Rabbis Kaddish (Kaddish dérabanan), three others were developed by the Synagogue:
- The half-Kaddish (HATS Kaddish), which is actually the Part of all the Kaddish, which begins: "May his great name be glorified and sanctified." This praise will be interspersed with five "Amen", spoken by the public, extending through the third: "May his great name be blessed forever, forever and ever", a formula that is reminiscent of a practice of the Temple.
- The Kaddish prayer of acceptance (Kaddish titkabal) delivered after the Amidah and the end of the service and is a request to God to grant all the prayers of Israel.
- Finally orphans Kaddish (Kaddish Yatom) mistranslated by Kaddish for the dead. Upon hearing the translation, it becomes clear why the name is false, since the dead are never mentioned. This is the place to recall that the Hebrew tradition did not know any cult of the dead (not even dedicated to Moses), and the prayer for "the elevation of the soul" is late (after the Babylonian exile)
In fact, the purpose of the Kaddish, like other rites of circumstance, moreover, is to help children to mourn the beloved and rejoin the path of life by accepting the decree of heaven, as the Talmud says: "Man is bound to bless God both for the happiness to misery." The recitation of the Kaddish is here equivalent at tsidouk hadin or acceptance of divine justice. If, despite all that was associated Kaddish for the dead, it's because of the terrible massacres Crusader the thirteenth century.
To be exhaustive, point out that there is another orphan Kaddish is recited after the funeral and expressed the wish to see the rebuilding of the Temple and the resurrection of the dead, recited Kaddish also during the fast of 9 Av, but because of its rarity and its difficult pronunciation, only the most orthodox chant.
conclude this brief presentation by mentioning the beautiful liturgy that was built around the text, each community has its air Shabbat, festivals or Days of Awe. If holiness refers to the separation and consequently to the theology of otherness, the Kaddish became the melody of a meeting where the song of the man recites the time the pearls of a love unfailing.
"The Kaddish was not originally recited by the mourners, but the rabbis when they finished their sermons, the afternoon of Shabbat, and more later, when the study ended in a section of midrash or aggadah. This practice developed in Babylonia, where most people did not understand the Aramaic, where the sermons were given in Aramaic, so that the Kaddish was said in the vernacular, and is still said in Aramaic today. This
Kaddish DeRabbanan is still said after studying a midrash, a Haggadah, or after reading as an integral part of the Office. It differs from the usual Kaddish as a prayer for including rabbis, scientists, scholars, and their followers. While every
the world can recite the Kaddish, it became customary for mourners to recite the Kaddish Kaddish DeRabbanan in addition to the bereaved. "
The Kaddish for mourners, the rabbi and the Kaddish complete all end with a plea for peace , written in Hebrew and from the Bible.
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