Kaddish Explained

For other uses see Kaddish (disambiguation).

The Kaddish (Hebrew: קדיש, 'holy' or 'sanctification'), also transliterated as Qaddish or Qadish, is a hymn praising God that is recited during Jewish prayer services. The central theme of the Kaddish is the magnification and sanctification of God's name. In the liturgy, different versions of the Kaddish are functionally chanted or sung as separators of the different sections of the service.

The term Kaddish is often used to refer specifically to "The Mourner's Kaddish," which is chanted as part of the mourning rituals in Judaism in all prayer services, as well as at funerals (other than at the gravesite; see Kaddish acher kevurah "Qaddish after Burial") and memorials; for 11 Hebrew months after the death of a parent; and in some communities for 30 days after the death of a spouse, sibling, or child. When mention is made of "saying Kaddish", this often refers to the rituals of mourning. Mourners recite Kaddish to show that despite the loss they still praise God.

Along with the Shema Yisrael and the Amidah, the Kaddish is one of the most important and central elements in the Jewish liturgy. Kaddish is not, traditionally, recited alone. Along with some other prayers, it traditionally can only be recited with a minyan of ten Jews (a minimum quorum of ten adult Jews).

Variant forms

The various versions of the Kaddish are:

All versions of the Kaddish begin with the Hatzi Kaddish (there are some extra passages in the Kaddish after a burial or a siyum). The longer versions contain additional paragraphs, and are often named after distinctive words in those paragraphs.

Historically there existed another type of Kaddish, called Qaddish Yahid ("Individual's Kaddish"). This is included in the Siddur of Amram Gaon, but is a meditation taking the place of Kaddish rather than a Kaddish in the normal sense. It had not been recited in modern times until the COVID-19 pandemic, which made coming together to form a minyan difficult. Some communities began reciting the Qaddish Yahid, or a portion thereof, in lieu of Qaddish Yatom.

Usage

The Half Kaddish is used to punctuate divisions within the service: for example, before Barechu, after 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 a prayer service, though in later times extra passages and hymns were added to follow it.

Text

The following includes the half, complete, mourner's and rabbi's kaddish. The variant lines of the kaddish after a burial or a siyum are given below.

English translationTransliterationAramaic / Hebrew
1Exalted and sanctifiedb be His great nameaYitgaddal veyitqaddash shmeh rabba
2In the world which He created according to His will!Beʻalma di vra khir'uteh
3May He establish His kingdomVeyamlikh malkhuteh
4And may His salvation blossom and His anointed be nearad[Veyatzmaḥ purqaneh viqarev (qetz) meshiḥeh]
5During your lifetime and during your daysBeḥayeikhon uvyomeikhon
6And during the lifetimes of all the House of Israel,Uvḥaye dekhol [bet] yisrael
7Speedily and very soon! And say, Amen.aBaʻagala uvizman qariv veʼimru amen
Colspan=4 style="padding-left: 3em" The next two lines are recited by the congregation and then the leader:
8May His great name be blessedYehei shmeih rabba mevorakh
9For ever, and to all eternity!Leʻalam ulʻalme ʻalmaya
10Blessed and praised, glorified and exalted,Yitbarakh veyishtabbaḥ veyitpa'ar veyitromam
11Extolled and honoured, adored and laudedVeyitnasse veyithaddar veyitʻalleh veyithallal
12Be the name of the Holy One, blessed be He,aShmeh dequdsha berikh hu.
13Above and beyond all the blessings,Leʻella (lʻella mikkol) min kol birkhata
14Hymns, praises and consolationsVeshirata tushbeḥata veneḥemata
15That are uttered in the world! And say, Amen.aDa'amiran beʻalma veʼimru amen
Colspan=4 style="padding-left: 3em" The half kaddish ends here.
Colspan=4 style="padding-left: 3em" Here the "complete kaddish" includes:
16eMay the prayers and supplicationsTitqabbal tzelotehon uvaʻutehon
17Of all IsraelD'khol (bet) yisrael
18Be accepted by their Father who is in Heaven; And say, Amen.aQodam avuhon di bishmayya, vʼimru amen
Colspan=4 style="padding-left: 3em" Here the "kaddish of the rabbis" (including the kaddish after a siyum) includes:
19To Israel, to the Rabbis and their disciplesʻal yisrael veʻal rabbanan veʻal talmideihon
20To the disciples of their disciples,V'ʻal kol talmidei talmideihon
21And to all those who engage in the study of the TorahVeʻal kol man deʻos'qin b'orayta
22In this [holy]z place or in any other place,Di b'atra [qadisha] haden vedi bekhol atar v'atar
23May there come abundant peace,Y'hei lehon ul'khon sh'lama rabba
24Grace, lovingkindness and compassion, long lifeHinna v'ḥisda v'raḥamei v'ḥayyei arikhei
25Ample sustenance and salvationUm'zone r'viḥe ufurqana
26From the Father who is in heaven (and earth);Min qodam avuhon di vishmayya [v'ʼarʻa]e
27And say, Amen.aV'ʼimru amen
Colspan=4 style="padding-left: 3em" All variants but the half kaddish conclude:
28fMay there be abundant peace from heaven,Yehe shelama rabba min shemayya
29[And] [good] life[Ve]hayyim [tovim]
30Satisfaction, help, comfort, refuge,Vesava vishuʻa veneḥama veshezava
31Healing, redemption, forgiveness, atonement,Urfuʼa ugʼulla usliha v'khappara
32Relief and salvationdVerevaḥ vehatzala
33[For us and for all his people] upon us and upon all Israel; and say, Amen.a[Lanu ulkhol ʻammo] ʻalainu v'al kol yisrael v'ʼimru amen
34fMay He who makes peace in His high placesʻoseh shalom bimromav
35Grant [in his mercy]g peace upon usHu [berakhamav] yaʻase shalom ʻalenu
36And upon all [his nation]h Israel; and say, Amen.aV'ʻal kol [ammo] yisra'el, v'ʼimru amen

Text of the burial kaddish

In the burial kaddish, and that after a siyum according to Ashkenazim,i, lines 2-3 are replaced by:

English translationTranscriptionAramaic
37In the world which will be renewedB'ʻal'ma d'hu ʻatid l'ithaddata
38And where He will give life to the deadUlʼaḥaya metaya
39And raise them to eternal lifeUlʼassaqa yathon l'ḥayye ʻal'ma
40And rebuild the city of JerusalemUl'mivne qarta dirush'lem
41And complete His temple thereUleshakhlala hekhlehh b'gavvah
42And uproot foreign worship from the earthUlmeʻqar pulḥana nukhraʼa m'arʻa
43And restore Heavenly worship to its positionUlaʼatava pulḥana dishmayya l'ʼatreh
44And may the Holy One, blessed is He,V'yamlikh qudsha b'rikh hu
45Reign in His sovereign splendour ...B'malkhuteh viqareh

Recent changes to Oseh Shalom

In some recent non-Orthodox prayerbooks, for example, the American Reform Machzor,[1] line 36 is replaced with:

36All Israel, and all who dwell on earth; and let us say: Amen.V'al kol Yisra'el, v'al kol yoshvei teiveil; v'imru: Amen.

This effort to extend the reach of Oseh Shalom to non-Jews is said to have been started by the British Liberal Jewish movement in 1967, with the introduction of v'al kol bnei Adam ("and upon all humans");[2] these words continue to be used by some in the UK.[3]

Notes

(A) The congregation responds with "amen" (אָמֵן) after lines 1, 4, 7, 12, 15, 18, 27, 33, 36. In the Ashkenazi tradition, the response to line 12 is "Blessed be he" (בְּרִיךְ הוּא b'rikh hu), and in some communities the congregation says "Blessed be He" before the chazzan says it, rendering the next phrase "brikh hu le'eilah" (Blessed be He above) (see Darke Moshe OC 56:3).

(B) On line 1, some say Yitgaddeyl veyitqaddeysh rather than Yitgaddal veyitqaddash, because the roots of these two words are Hebrew and not Aramaic (the Aramaic equivalent would be Yitrabay veyitkadash), some authorities (but not others) felt that both words should be rendered in pure Hebrew pronunciation.[4]

(C) Line 13: in the Ashkenazi tradition the repeated "le'ela" is used only during the Ten Days of Repentance, or on the High Holiday themselves in the German tradition. In the Sephardi tradition it is never used. In the Yemenite and Italian traditions it is the invariable wording. The phrase "le'ela le'ela" is the Targum's translation of the Hebrew "ma'la ma'la" (Deuteronomy 28:43).

(D) Lines 4 and 30–32 are not present in the Ashkenazi or Italian tradition. "Revaḥ vehatzala" is said aloud by the congregation.

(E) Line 26: some Sephardi Jews say malka [or ''maram'' or ''mareh''] di-shmaya ve-ar'a (the King [or Master] of Heaven and Earth) instead of avuhon de-vi-shmaya (their Father in Heaven); De Sola Pool uses mara; the London Spanish and Portuguese Jews use the same text as the Ashkenazim.[5]

(F) During the "complete kaddish" some include the following congregational responses, which are not regarded as part of the text:

(G) Line 35: "b'rahamav" is used by Sephardim in all versions of kaddish; by some Ashkenazim only in "Kaddish deRabbanan" and by others never.

(H) Line 36: "ammo" is used by most Sephardim, but not by some of the Spanish and Portuguese Jews or Ashkenazim.

(I) Lines 37 to 45: these lines are also recited by Yemenite Jews as part of every Kaddish DeRabbanan.

(Z) In line 22, the bracketed word is added in many communities in the Land of Israel.

Analysis of the text

The opening words of the Kaddish are inspired by Ezekiel 38:23's vision of God becoming great in the eyes of all the nations.[11]

The central line of the Kaddish is the congregation's response: (Yǝhē šmēh rabbā mǝvārakh lǝʿālam u-lʿalmē ʿālmayyā, "May His great name be blessed for ever, and to all eternity"), a public declaration of God's greatness and eternality.[12] This response is similar to the wording of Daniel 2:20.[13] It is also parallel to the Hebrew "" (commonly recited after the first verse of the Shema); Aramaic versions of both יה שמה רבה and ברוך שם כבוד appear in the various versions of Targum Pseudo-Jonathan to Genesis 49:2 and Deuteronomy 6:4.[14]

The Mourners, Rabbis and Complete Kaddish end with a supplication for peace ("Oseh Shalom..."), which is in Hebrew, and is somewhat similar to the Tanakh Job 25:2.[15]

Kaddish does not contain God's name. It is said that this is because Kaddish has 26 words, equalling the gematria of the Lord's name itself (יהוה), and the Kaddish text proves that from the very beginning with words "May His great name be exalted and sanctified".[16]

Customs

Kaddish may be spoken or chanted. In services on certain special occasions, it may be sung to special melodies. There are different melodies in different Jewish traditions, and within each tradition the melody can change according to the version, the day it is said and even the position in the service.[17] Many mourners recite Kaddish slowly and contemplatively.

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 for the mourner's kaddish; but in some (especially many Conservative and Sephardic) 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 Mourner's Kaddish is often treated differently from the other variations of Kaddish in the service, as is the Half Kaddish before the maftir.[18]

Those standing to recite Kaddish bow, by widespread tradition, at various places. Generally: At the first word of the prayer, at each Amen, at Yitbarakh, at Brikh hu, and for the last verse (Oseh shalom). For Oseh shalom it is customary to take three steps back (if possible) then bow to one's left, then to one's right, and finally bow forward, as if taking leave of the presence of a king, in the same way as when the same words are used as the concluding line of the Amidah.[19]

According to the original Ashkenazic custom, as well as the Yemenite custom, one mourner recites each Kaddish, and the Halachic authorities set down extensive rules to determine who has priority for each kaddish.[20] In most (but not all) Ashkenazic communities, they have adopted the Sephardic custom to allow multiple mourners to recite Kaddish together.

Minyan requirement

Masekhet Soferim, an eighth-century compilation of Jewish laws regarding the preparation of holy books and public reading, states (Chapter 10:7) that Kaddish may be recited only in the presence of a minyan (a quorum of at least 10 men in Orthodox Judaism or 10 adults in Reform and Conservative Judaism).[21] While the traditional view is that "If kaddish is said in private, then by definition it is not kaddish,"[22] some alternatives have been suggested, including the Kaddish L'yachid ("Kaddish for an individual"),[23] attributed to ninth-century Gaon Amram bar Sheshna,[24] and the use of kavanah prayer, asking heavenly beings to join with the individual "to make a minyan of both Earth and heaven".[25] In some Reform congregations, a minyan is not required for recitation of the Kaddish, but other Reform congregations disagree and believe that the Kaddish should be said publicly.[26]

History and background

"The Kaddish is in origin a closing doxology to an Aggadic discourse."[27] 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 Targumim.

Professor Yoel Elitzur, however, argues that the Kaddish was originally written in Hebrew, and later translated to Aramaic to be better understood by the masses. He notes that quotations from the Kaddish in the Talmud and Sifrei are in Hebrew, and that even today some of the words are Hebrew rather than Aramaic.[28]

The oldest version of the Kaddish[29] is found in the Siddur of Rab Amram Gaon, c. 900. "The first mention of mourners reciting 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 Mourner's Kaddish (literally, "Orphan's Kaddish")."

The Kaddish was not always recited by mourners and instead became a prayer for mourners sometime between the 12th and 13th centuries when it started to be associated with a medieval legend about Rabbi Akiva who meets a dead man seeking redemption in the afterlife. [30]

Hebrew reconstruction

Elitzur made an attempt at reconstructing the theorized original Hebrew version of Kaddish:[31]

יִתְגַּדֵּל וְיִתְקַדֵּשׁ שְׁמוֹ הַגָּדוֹל

בָּעוֹלָם שֶׁבָּרָא כִּרְצוֹנוֹ

וְתִמלוֹךְ מַלְכוּתוֹ בְּחַיֵּיכֶם וּבִימֵיכֶם וּבְחַיֵּיהֶם שֶׁל כֹּל בֵּית יִשְׂרָאֵל בִּמְהֵרָה וּבִזְמַן קָרוֹב

יְהִי שְׁמוֹ הַגָּדוֹל מְבוֹרָךְ לְעוֹלָם וּלְעוֹלְמֵי עוֹלָמִים

Rabbi David Bar-Hayim also attempted a reconstruction:

יִתְגַּדֵּל וְיִתְקַדֵּשׁ שְׁמוֹ הַגָּדוֹל שֶׁל מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא

בָּעוֹלָם שֶׁבָּרָא כִּרְצוֹנוֹ

וְיַמְלִיךְ מַלְכוּתוֹ בְּחַיֵּיכֶם וּבִימֵיכֶם וּבְחַיֵּי כֹל בֵּית יִשְׂרָאֵל בִּמְהֵרָה וּבִזְמַן קָרוֹב

יְהִי שְׁמוֹ הַגָּדוֹל מְבוֹרָךְ לְעוֹלָם וּלְעוֹלְמֵי עוֹלָמִים

Mourner's Kaddish

See also: Bereavement in Judaism. Mourner's Kaddish is said in most communities at all prayer services and certain other occasions. It is written in Aramaic.[32] 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. In most communities, Kaddish is recited during the eleven months after the death of a parent,[33] and then at every anniversary of the death (the Yahrzeit). Technically, there is no obligation to recite Kaddish for other relatives, even though there is an obligation to mourn for them.[34]

Customs for reciting the Mourner's 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 before the 19th century, one mourner was chosen to lead the prayer on behalf of the rest, but gradually over the last two centuries, most (but certainly not all) communities have adopted the Sephardi custom.[35] In many Reform synagogues, the entire congregation recites the Mourner's 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 and in support of the mourners. In some congregations (especially Reform and Conservative ones), the Rabbi reads a list of the deceased 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 for. Some synagogues, especially Orthodox and Conservative ones, multiply the number of times that the Mourner's Kaddish is recited, for example by reciting a separate Mourner's Kaddish after both Aleinu and then each closing Psalm. Other synagogues limit themselves to one Mourner's Kaddish at the end of the service.

Notably, the Mourner's 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 Malei Rachamim", which specifically prays for the soul of the deceased. The Mourner's Kaddish can be more accurately represented as an expression of "justification for judgment" by the mourners on their loved ones' behalf. It is believed that mourners adopted this version of the Kaddish around the 13th century during harsh persecution of Jews by crusaders in Germany because of the opening messianic line about God bringing the dead back to life (though this line is not in many modern versions).

Women and the Mourner's Kaddish

There is evidence of some women saying the Mourner's Kaddish for their parents at the grave, during shiva, and in daily prayers since the 17th century. Rabbi Yair Bacharach concluded that technically a woman can recite the Mourner's Kaddish, but since this is not the common practice, it should be discouraged.[36] As such, women reciting kaddish is controversial in some Orthodox communities, and it is almost unheard of in Haredi communities. Nevertheless, Rabbi Aharon Soloveichik ruled that in our time, we should permit women to say Kaddish,[37] and this is a common (but not universal) practice in Modern Orthodox circles. In 2013, the Israeli Orthodox rabbinical organization Beit Hillel issued a halachic ruling that women may say the Kaddish in memory of their deceased parents (in presence of a male minyan).[38] In Conservative, Reform, and Reconstructionist Judaism, the Mourner's Kaddish is traditionally said by women who are there also counted in the minyan.[39]

In the arts

The Kaddish has been a particularly common theme and reference point in the arts, including the following:

In literature and publications

(Alphabetical by author)

In music

(Alphabetical by creator)

In visual arts

(Alphabetical by creator)

Online

(Alphabetical by creator)

Onscreen, in film

(Chronological)

Onscreen, in television

(Alphabetical by program title)

Onstage, in dance, theater and musicals

See also

References

Notes
Bibliography

External links

Notes and References

  1. Book: Mishkan HaNefesh. 2015. Central Conference of American Rabbis. New York. 978-0-88123-208-0. 122.
  2. Web site: Villa. Diana. Addition at the end of Kaddish. The Schechter Institutes. 20 December 2015. July 2006. dead. https://web.archive.org/web/20101218180416/http://schechter.edu/AskTheRabbi.aspx?ID=317. 18 December 2010.
  3. Web site: Winer. Mark. Torah from around the world #73. https://web.archive.org/web/20120419155800/http://wupj.org/Publications/Newsletter.asp?ContentID=443. dead. 19 April 2012. World Union for Progressive Judaism. 20 December 2015.
  4. Scherman, Nosson, The Kaddish Prayer: A new translation with a commentary anthologized from Talmudic, Midrashic and Rabbinic Sources (Brooklyn, Mesorah Publ'ns, 3rd ed. 1991) page 28; Nulman, Macy, The Encyclopedia of Jewish Prayer (Aronson, NJ, 1993) s.v. Kaddish, pages 185–186; see also the pointed Hebrew translations of the Kaddish in the Siddur Rinat Yisroel (Jerusalem, 1977) Ashkenaz ed. page 40, and in Rosenstein, Siddur Shirah Hadasha (Eshkol, Jerusalem, no date, reprinted circa 1945 – but original edition was 1914) page 38; Silverman, Morris, Comments on the Text of the Siddur, Journal of Jewish Music & Liturgy, vol. 2, nr. 1 (1977–78) page 21.
  5. Silverman, Morris, Comments on the Text of the Siddur, Journal of Jewish Music & Liturgy, vol. 2, nr. 1 (1977–78) page 21.
  6. Psalms 113:2
  7. Psalms 121:2
  8. Mishcon, A., Disputed Phrasings in the Siddur, Jewish Quarterly Review, vol. 7 n.s., nr. 4 (April 1917) page 545.
  9. Mishcon, A., Disputed Phrasings in the Siddur, Jewish Quarterly Review, vol. 7 n.s., nr. 4 (April 1917) pages 545–546; Nulman, Macy, The Encyclopedia of Jewish Prayer (Aronson, NJ, 1993) s.v. Kaddish, page 186.
  10. Bet Yosef OC 56.
  11. Ezekiel 38:23
  12. Web site: Jewishvirtuallibrary.org . Jewishvirtuallibrary.org . 2011-12-20 . 2012-01-14 . https://web.archive.org/web/20120114173230/http://www.jewishvirtuallibrary.org/jsource/Judaism/kaddish.html . live .
  13. Daniel 2:20
  14. http://mg.alhatorah.org/Full/Bereshit/49.2#e0n0 AlHaTorah.org: Bereshit 49:2
  15. Job 25:2
  16. Book: Scherman . Nosson . Kaddish . 1980 . Mesorah Publications . 978-0-89906-160-3 . 26–27 . en.
  17. For example:
  18. Web site: Ask the Expert: Standing for Kaddish. My Jewish Learning. en-US. 2019-02-28. 2019-02-28. https://web.archive.org/web/20190228084326/https://www.myjewishlearning.com/article/ask-the-expert-standing-for-kaddish/. live.
  19. H.D. Assaf, Kaddish: Its origins, meanings and laws (Maimonides Research Inst., Haifa, 1966) 2003 English ed. pages 228–233; M. Nulman, The Encyclopedia of Jewish Prayer (Aronson, NJ, 1993) page 186.
  20. Shulchan Aruch YD 276:4
  21. Web site: Blumenthal. David. Kaddish. Emory University. 22 December 2015. 15 April 2016. https://web.archive.org/web/20160415185506/http://www.js.emory.edu/BLUMENTHAL/Kaddish.html. live.
  22. Web site: Kaddish Without A Minyan. Ohr Somayach: Ask the Rabbi. 22 December 2015. 23 December 2015. https://web.archive.org/web/20151223071930/http://www.ohr.edu/ask_db/ask_main.php/210/Q1/. live.
  23. Web site: Amram Gaon. Amram Gaon. Kaddish L'yachid. 22 December 2015. he. 4 March 2016. https://web.archive.org/web/20160304125710/https://rebpam.com/wp-content/uploads/2014/07/Kaddish-L-yachid-from-the-Siddur-of-Amram-Gaon.pdf. live.
  24. Web site: Frydman. Pamela. Mourner's Prayer without a minyan. Rabbi Pamela Frydman. 22 December 2015. 4 March 2016. https://web.archive.org/web/20160304113741/https://rebpam.com/prayers/kaddish-lyachid/. live.
  25. News: Dosick. Wayne. For the Solitary Mourner: A Prayer of Godly Praise. 22 December 2015. The Forward. September 5, 2003. 23 December 2015. https://web.archive.org/web/20151223080658/http://forward.com/articles/8079/for-the-solitary-mourner-a-prayer-of-godly-praise/. live.
  26. Web site: Kaddish: Denominational Differences. My Jewish Learning. en-US. 2019-02-28. 2019-02-28. https://web.archive.org/web/20190228192412/https://www.myjewishlearning.com/article/kaddish-denominational-differences/. live.
  27. Pool, D. de S., The Kaddish, Sivan Press, Ltd, Jerusalem, 1909, (3rd printing, 1964). (see David de Sola Pool)
  28. News: "יתגדל ויתקדש שמו הגדול": הגידו קדיש בעברית. Ynet. 2 July 2018. 31 July 2018. 31 July 2018. https://web.archive.org/web/20180731190143/https://www.ynet.co.il/articles/0,7340,L-5301143,00.html. live.
  29. [Cairo geniza]
  30. Web site: Johnson. George. Jewish Word: The Mourner's Kaddish. Moment Magazine. 30 November 2020. en. 16 June 2021. 24 June 2021. https://web.archive.org/web/20210624195512/https://momentmag.com/jewish-word-the-mourners-kaddish/. live.
  31. of Prof. Yoel Elizur's Qadish Hebrew reconstruction
  32. http://www.chabad.org/library/article_cdo/aid/1737300/jewish/Why-is-the-Kaddish-Recited-in-Aramaic.htm "Why is the Kaddish in Aramaic?"
  33. Shulchan Aruch YD 376:4. The Mourner's Kaddish is recited for eleven months rather than twelve so as not to imply that one's parent was a sinner.
  34. The Shulchan Aruch and commentaries referenced above mention only reciting Kaddish for a parent. However the Ben Ish Hai (Parshat Va-yechi 15) writes that if somebody does not have children, it is proper to find somebody to recite Kaddish for them.
  35. After a cholera plague in 1831, there were so many mourners that the original custom would not allow them to say kaddish with any frequency, so Rabbi Akiva Eger allowed them to recite Kaddish together. Over time, this practice became the Ashkenazi norm. See Rov in a time of cholera . Other communities, most notably the community of Frankfurt am Main, maintained the original practice.
  36. The ruling is brought in Pitchei Teshuvah YD 376:3.
  37. Ahron Soloveichik, Od Yosef Yisrael Beni Hai, page 99-100 . His formulation is that we surely should not stop a woman from saying Kaddish, but he does not encourage the practice.
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