The Kaddish is a prayer. It comes in a few varieties, most commonly the Chatzi Kaddish, Kaddish Shalem, Kaddish D'rabbanan, and Mourner's Kaddish. It is found in every service. The Kaddish grew out of a custom to end every learning session with a hope for a universal recognition of G-d's rules for getting along. Fun fact -— Israeli siddurim don’t have translation because the prayers are already in the vernacular, but some translate the Kaddishes from Aramaic into Hebrew.
"Kaddish" comes from the Hebrew root k.d.sh., meaning "holy". It is related to other Jewish words such as "Kiddush" (the blessing over grape juice / wine), "Kadesh" (the first step of the Passover Seder), "Kedushah" (the third blessing of the Amidah), "Kadosh" (a word repeated three times in the Kedushah), and "Kiddushin" (a section of the Jewish wedding ceremony). The idea is that it is about making G-d's name holy in the world.
While it looks and sounds like Hebrew, it's actually Aramaic, a cousin language. This was the commonly-spoken language across the Middle East 2000 years ago (Jesus spoke Aramaic), so prayers were written in that language when it was important to make sure that people understood what they were saying.
No. You need a minyan of 10 adult Jews (or 10 adult Jewish men if you aren't egalitarian) to say it (Masechet Soferim 10:7). This is because if you are trying to make G-d's name holy in the world, and nobody is there to witness that, then you haven't gotten very far. Moreover, the Kaddish has leader and congregational lines, and if you’re doing one part you aren’t doing the other, so you need other people. However, if you can't find a minyan, there are alternatives, such as this one from the 12th-13th century in the Rhineland, this one from the Yemenite Baladi community, and this primarily-English one from the Covid era:
It depends who you ask. People who think that men and women can participate equally in services would say that women can say Kaddish. People who think that women should be barred from equal participation in services would say that women can not say Kaddish. Some authorities would permit a daughter to say Kaddish for her father, but only if he had no sons. For more about this, see https://www.myjewishlearning.com/article/women-and-kaddish/
That G-d is great and we want everyone to get along. This is reflected in language about the sovereignty of G-d (and thus G-d’s interpersonal rules) and asking for peace. The request for peace is so strong that it ends the Amidah, the Kaddish, the Priestly Blessing, and the Birkat HaMazon after eating.
Rabbi Elie Kaunfer points out that the Kaddish doesn't say that G-d is great in the world, or that G-d completely rules the world. It is a prayer asking for these things to become true. G-d is diminished currently (something born out in the Talmudic story from Tractate Brachot, given below), and therefore G-d's name is diminished and missing. This article in which he talks about it can be a powerful tool for reframing how you think about the Mourner's Kaddish in particular: https://www.myjewishlearning.com/article/the-mourners-kaddish-is-misunderstood/
It is a petitionary prayer, asking for peace, and it has a lot of non-specific praise language in it.
The leader says most of it. However, the congregation has a few lines. Every time the leader says "V'imru" (meaning "And you say"), everybody else says "Amen". After the first "Amen", the congregation also says "Y'hei shmei raba m'varach l'alam ulalmei almaya", meaning "May G-d's great name be acknowledged forever and ever". After "shmei d'kud'sha", the congregation responds with "B'rich hu" ("Blessed is G-d"). Finally, there is an unwritten "Amen" after "shmei raba" 4 words into the prayer.
Instead of saying "l'eila min kol" ("above all praises") Ashkenazi Jews say "l'eila l'eila mikol" ("above and beyond all praises") (or in some versions, "l'eila ul'eila mikol"). This was an alternate version of the text, which we know because it is still done year-round in the Roman and Yemenite Jewish communities, and the compromise was to use this version of the text during the time of year when we want to emphasize G-d's sovereignty over the world. Machzorim for the High Holidays only have this version, while Shabbat siddurim identify this as the wording for "Shabbat Shuvah" (the Shabbat between Rosh Hashanah and Yom Kippur) and weekday siddurim identify this as the wording for "Aseret y'mei tshuvah" (the Ten Days of Repentance).
(כג) וְהִתְגַּדִּלְתִּי֙ וְהִתְקַדִּשְׁתִּ֔י וְנ֣וֹדַעְתִּ֔י לְעֵינֵ֖י גּוֹיִ֣ם רַבִּ֑ים וְיָדְע֖וּ כִּֽי־אֲנִ֥י יהוה׃ {ס}
(23) Thus will I manifest My greatness and My holiness, and make Myself known in the sight of many nations. And they shall know that I am GOD.
(א) הַ֥לְלוּ־יָ֨הּ ׀ הַ֭לְלוּ עַבְדֵ֣י יהוה הַֽ֝לְל֗וּ אֶת־שֵׁ֥ם יהוה׃ (ב) יְהִ֤י שֵׁ֣ם יהוה מְבֹרָ֑ךְ מֵ֝עַתָּ֗ה וְעַד־עוֹלָֽם׃
(1) Hallelujah. O servants of the LORD, give praise; praise the name of the LORD. (2) Let the name of the LORD be blessed now and forever.
(כ) עָנֵ֤ה דָֽנִיֵּאל֙ וְאָמַ֔ר לֶהֱוֵ֨א שְׁמֵ֤הּ דִּֽי־אֱלָהָא֙ מְבָרַ֔ךְ מִן־עָלְמָ֖א וְעַ֣ד עָלְמָ֑א דִּ֧י חׇכְמְתָ֛א וּגְבוּרְתָ֖א דִּ֥י לֵֽהּ־הִֽיא׃
(20) Daniel spoke up and said: “Let the name of God be blessed forever and ever, For wisdom and power are the Lord's.
(ב) הַמְשֵׁ֣ל וָפַ֣חַד עִמּ֑וֹ עֹשֶׂ֥ה שָׁ֝ל֗וֹם בִּמְרוֹמָֽיו׃
(2) Dominion and dread are G-d's; the Lord imposes peace in the Divine's heights.
(ב) כָּל הַנִּכְנָסִין לְהַר הַבַּיִת נִכְנָסִין דֶּרֶךְ יָמִין וּמַקִּיפִין וְיוֹצְאִין דֶּרֶךְ שְׂמֹאל, חוּץ מִמִּי שֶׁאֵרְעוֹ דָבָר, שֶׁהוּא מַקִּיף לִשְׂמֹאל. מַה לְּךָ מַקִּיף לִשְׂמֹאל, שֶׁאֲנִי אָבֵל, הַשּׁוֹכֵן בַּבַּיִת הַזֶּה יְנַחֲמֶךָּ. שֶׁאֲנִי מְנֻדֶּה, הַשּׁוֹכֵן בַּבַּיִת הַזֶּה יִתֵּן בְּלִבָּם וִיקָרְבוּךָ, דִּבְרֵי רַבִּי מֵאִיר. אָמַר לוֹ רַבִּי יוֹסֵי, עֲשִׂיתָן כְּאִלּוּ עָבְרוּ עָלָיו אֶת הַדִּין. אֶלָּא, הַשּׁוֹכֵן בַּבַּיִת הַזֶּה יִתֵּן בְּלִבְּךָ וְתִשְׁמַע לְדִבְרֵי חֲבֵרֶיךָ וִיקָרְבוּךָ:
(2) All who entered the Temple Mount entered by the right and went round [to the right] and went out by the left, save for one to whom something had happened, who entered and went round to the left. [He was asked]: “Why do you go round to the left?” [If he answered] “Because I am a mourner,” [they said to him], “May the One who dwells in this house comfort you.” [If he answered] “Because I am excommunicated” [they said]: “May the One who dwells in this house inspire them to draw you near again,” the words of Rabbi Meir. Rabbi Yose to him: you make it seem as if they treated him unjustly. Rather [they should say]: “May the One who dwells in this house inspire you to listen to the words of your colleagues so that they may draw you near again.”
אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: כׇּל הָעוֹנֶה ״אָמֵן יְהֵא שְׁמֵיהּ רַבָּא מְבָרַךְ״ בְּכׇל כֹּחוֹ, קוֹרְעִין לוֹ גְּזַר דִּינוֹ, שֶׁנֶּאֱמַר: ״בִּפְרוֹעַ פְּרָעוֹת בְּיִשְׂרָאֵל בְּהִתְנַדֵּב עָם בָּרְכוּ ה׳״. מַאי טַעְמָא ״בִּפְרוֹעַ פְּרָעוֹת״ — מִשּׁוּם דְּ״בָרְכוּ ה׳״. רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: אֲפִילּוּ יֵשׁ בּוֹ שֶׁמֶץ שֶׁל עֲבוֹדָה זָרָה — מוֹחֲלִין לוֹ. כְּתִיב הָכָא: ״בִּפְרוֹעַ פְּרָעוֹת״, וּכְתִיב הָתָם: ״כִּי פָרוּעַ הוּא״. אָמַר רֵישׁ לָקִישׁ: כָּל הָעוֹנֶה ״אָמֵן״ בְּכׇל כֹּחוֹ פּוֹתְחִין לוֹ שַׁעֲרֵי גַן עֵדֶן, שֶׁנֶּאֱמַר: ״פִּתְחוּ שְׁעָרִים וְיָבֹא גוֹי צַדִּיק שׁוֹמֵר אֱמוּנִים״, אַל תִּיקְרֵי ״שׁוֹמֵר אֱמוּנִים״ אֶלָּא: ״שֶׁאוֹמְרִים אָמֵן״. מַאי ״אָמֵן״? אָמַר רַבִּי חֲנִינָא: ״אֵל מֶלֶךְ נֶאֱמָן״.
Apropos the reward for honoring Shabbat, the Gemara cites statements about the reward for answering amen. Rabbi Yehoshua ben Levi said that anyone who answers: Amen, may His great name be blessed, wholeheartedly, with all his might, they rip his sentence, as it is stated: “When punishments are annulled in Israel, when the people offer themselves, bless the Lord” (Judges 5:2). What is the reason for when punishments are annulled? Because the Jewish peopleblessed God. When one recites: Amen, may His great name be blessed, and blesses God, his punishment is annulled. Rabbi Ḥiyya bar Abba said that Rabbi Yoḥanan said: Even if one has within him a trace of idolatry, when he answers amen he is forgiven. It is written here, in the verse above: “When punishments [pera’ot] are annulled.” And it is written there, with regard to the sin of the Golden Calf: “And Moses saw that the nation was wild [paru’a], for Aaron had let them loose for anyone who might rise against them” (Exodus 32:25). Even one with the wildness of idolatry is forgiven. Reish Lakish said: One who answers amen with all his strength, they open the gates of the Garden of Eden before him, as it is stated: “Open the gates, and a righteous nation shall come who keeps the faith” (Isaiah 26:2). Do not read: Who keeps [shomer] the faith [emunim], but rather: Who say [she’omerim] amen. What is the allusion of the word amen? Rabbi Ḥanina said: It is an acronym of the words: God, faithful King [El Melekh ne’eman].
וְאָמַר לִי: בְּנִי, מָה קוֹל שָׁמַעְתָּ בְּחוּרְבָּה זוֹ? וְאָמַרְתִּי לוֹ: שָׁמַעְתִּי בַּת קוֹל שֶׁמְּנַהֶמֶת כְּיוֹנָה וְאוֹמֶרֶת: ״אוֹי שֶׁהֶחֱרַבְתִּי אֶת בֵּיתִי וְשָׂרַפְתִּי אֶת הֵיכָלִי וְהִגְלֵיתִי אֶת בָּנַי לְבֵין אוּמּוֹת הָעוֹלָם״. וְאָמַר לִי: חַיֶּיךָ וְחַיֵּי רֹאשְׁךָ, לֹא שָׁעָה זוֹ בִּלְבַד אוֹמֶרֶת כָּךְ, אֶלָּא בְּכָל יוֹם וָיוֹם, שָׁלֹשׁ פְּעָמִים אוֹמֶרֶת כָּךְ. וְלֹא זוֹ בִּלְבַד אֶלָּא, בְּשָׁעָה שֶׁיִּשְׂרָאֵל נִכְנָסִין לְבָתֵּי כְּנֵסִיּוֹת וּלְבָתֵּי מִדְרָשׁוֹת וְעוֹנִין ״יְהֵא שְׁמֵיהּ הַגָּדוֹל מְבֹורָךְ״, הַקָּדוֹשׁ בָּרוּךְ הוּא מְנַעְנֵעַ רֹאשׁוֹ, וְאוֹמֵר: אַשְׁרֵי הַמֶּלֶךְ שֶׁמְּקַלְּסִין אוֹתוֹ בְּבֵיתוֹ כָּךְ, מַה לּוֹ לָאָב שֶׁהִגְלָה אֶת בָּנָיו, וְאוֹי לָהֶם לַבָּנִים שֶׁגָּלוּ מֵעַל שׁוּלְחַן אֲבִיהֶם.
And after this introduction, Elijahsaid to me (Rabbi Yose): What voice did you hear in that ruin?I responded: I heard a Heavenly voice, like an echo of that roar of the Holy One, Blessed be He (Maharsha), cooing like a dove and saying: Woe to the children, due to whose sins I destroyed My house, burned My Temple, and exiled them among the nations of the world.And Elijah said to me: By your life and by your head, not only did that voice cry out in that moment, but it cries out three times each and every day. Moreover, any time that God’s greatness is evoked, such as when Israel enters synagogues and study halls and answers in the kaddish prayer, May His great name be blessed, the Holy One, Blessed be He, shakes His head and says: Happy is the king who is thus praised in his house. When the Temple stood, this praise was recited there, but now: How great is the pain of the father who exiled his children, and woe to the children who were exiled from their father’s table, as their pain only adds to that of their father (Rabbi Shem Tov ibn Shaprut).
For versions that end with the line "Oseh Shalom", those who say the entire prayer out loud take three steps back before the "Oseh Shalom" line (left, right, left), bow to the left on the word "Oseh", bow to the right on the word "Hu", bow to the center on "Aleinu", and then take three steps forward (right, left, right) on "v'al kol Yisrael". This comes from court etiquette and is supposed to physically remind us that we are in the presence of the Sovereign of Sovereigns.
Depends on who you ask. Everybody agrees that you stand if you are a mourner and it is the Mourner's Kaddish. Beyond that, some synagogues (often Reform and Orthodox) have everybody stand for the Mourner's Kaddish while in others you only stand if you are a mourner. For the Kaddish D'rabbanan, if you hold by the position that anybody who participated in the study can say it, then usually everybody stands. For the other Kaddishes, in more traditional settings everybody stands for all Chatzi Kaddishes and Kaddish Shalems, while in other settings everybody sits (except for the Chatzi Kaddish after the Torah reading and the Chatzi Kaddish between V'shamru and the Friday evening Amidah because you are already standing). You can follow "minhag hamakom", "the custom of the place" if you are in doubt, or if you are firm in your beliefs then you can stand or sit for those Kaddishes even when everybody around you is doing the opposite. Note that in a Sefardi setting, everybody sits for all Kaddishes except for mourners during the Mourner's Kaddish and everybody for the Chatzi Kaddish before the Amidah.
It is thought that at the end of Rabbinic study sessions in the Second Temple Period (ending at 70 CE) or in Babylonia (hence the Aramaic) that the teacher would “free-style” some hopes for a better future, pulling in Biblical verses and mixing Hebrew and Aramaic, and that the Kaddish was one version that stuck. Based on Rabbinic responsa (“Teshuvot HaGeonim”), we know that in the 600s when a scholar died some of his teachings would be cited at the funeral, thus triggering the Kaddish. People got insulted when their deceased wasn’t considered good enough for this treatment, so Kaddish became standard at all funerals, and morphed from there into different versions during services.
Nusach, the way of chanting prayers, indicates sacred time, including section of the service and mood.
Chatzi Kaddish
(א)חזן: יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֵהּ רַבָּא. [קהל: אמן] בְּעָלְמָא דִּי בְרָא כִרְעוּתֵהּ וְיַמְלִיךְ מַלְכוּתֵהּ בְּחַיֵּיכון וּבְיומֵיכון וּבְחַיֵּי דְכָל בֵּית יִשרָאֵל בַּעֲגָלָא וּבִזְמַן קָרִיב, וְאִמְרוּ אָמֵן: [קהל: אמן] קהל וחזן: יְהֵא שְׁמֵהּ רַבָּא מְבָרַךְ לְעָלַם וּלְעָלְמֵי עָלְמַיָּא: יִתְבָּרַךְ וְיִשְׁתַּבַּח וְיִתְפָּאַר וְיִתְרומַם וְיִתְנַשּא וְיִתְהַדָּר וְיִתְעַלֶּה וְיִתְהַלָּל שְׁמֵהּ דְּקֻדְשָׁא. בְּרִיךְ הוּא. [קהל: בריך הוא:] לְעֵלָּא בעשי"ת לְעֵלָּא לְעֵלָּא מִכָּל מִן כָּל בִּרְכָתָא וְשִׁירָתָא תֻּשְׁבְּחָתָא וְנֶחֱמָתָא דַּאֲמִירָן בְּעָלְמָא. וְאִמְרוּ אָמֵן: [קהל: אמן]
May God's great name be exalted and hallowed throughout the created world, as is God's wish. May God's sovereignty soon be established, in your lifetime and in your days, and in the days of all the house of Israel. And you say: Amen. May God's great name be acknowledged forever and ever!
May the name of the Holy One be acknowledged and celebrated, lauded and worshipped, exalted and honored, extolled and acclaimed -- though God, who is blessed b'rich hu is truly beyond all acknowledgement and praise, or any expressions of gratitude or consolation ever spoken in the world. And you say: Amen.
- Serves as punctuation between sections of the service. For instance, on Friday night it separates "The Shema and its Blessings" from "The Amidah".
- The refrain "y'hei shmei raba m'varach", "May G-d's great name be acknowledged", is similar to the idea in the Barchu prayer at the beginning of "The Shema and its Blessings".
- It also separates the Torah reading from the Haftarah on Shabbat and Festivals. This is the only other time that the Friday evening version of the "Chatzi Kaddish" is supposed to be done (if you only can think of one way to chant the prayer, it's that one).
Kaddish Shalem
(א) יִתְגַּדַּל וְיִתְקַדַּשׁ גרסת הגר"א: יִתְגַּדֵּל וְיִתְקַדֵּשׁ שְׁמֵהּ רַבָּא. ועונים: אמן בְּעָלְמָא דִי בְרָא כִּרְעוּתֵהּ. וְיַמְלִיךְ מַלְכוּתֵהּ, בְּחַיֵיכוֹן וּבְיוֹמֵיכוֹן וּבְחַיֵי דְּכָל בֵּית יִשְׂרָאֵל, בַּעֲגַלָא וּבִזְמַן קָרִיב וְאִמְרוּ אָמֵן: הקהל עונה: אמן. יְהֵא שְׁמֵהּ רַבָּא מְבָרַךְ לְעָלַם וּלְעָלְמֵי עָלְמַיָא: יְהֵא שְׁמֵהּ רַבָּא מְבָרַךְ לְעָלַם וּלְעָלְמֵי עָלְמַיָא: יִתְבָּרַךְ וְיִשְׁתַּבַּח וְיִתְפָּאַר וְיִתְרוֹמַם וְיִתְנַשֵּׂא וְיִתְהַדָּר וְיִתְעַלֶּה וְיִתְהַלָּל , שְׁמֵהּ דְּקוּדְשָׁא בְּרִיךְ הוּא ועונים: בְּרִיךְ הוּא לְעֵילָא מִן כָּל בעשרת ימי תשובה במקום לְעֵילָא מִן כָּל: לְעֵילָא וּלְעֵילָא מִכָּל בִּרְכָתָא וְשִׁירָתָא, תֻּשְׁבְּחָתָא וְנֶחָמָתָא, דַאֲמִירָן בְּעָלְמָא. וְאִמְרוּ אָמֵן: ועונים: אמןקהל: קַבֵּל בְּרַחֲמִים וּבְרָצון אֶת תְּפִלָּתֵנוּ: תִּתְקַבַּל צְלוֹתְהוֹן וּבָעוּתְהוֹן דְּכָל בֵּית יִשְׂרָאֵל קֳדָם אֲבוּהוֹן דִּי בִשְׁמַיָּא , וְאִמְרוּ אָמֵן. ועונים: אמןקהל: יְהִי שֵׁם יהוה מְברָךְ מֵעַתָּה וְעַד עולָם: יְהֵא שְׁלָמָא רַבָּא מִן שְׁמַיָא וְחַיִּים עָלֵינו וְעַל כָּל יִשְׂרָאֵל וְאִמְרוּ אָמֵן: ועונים: אמןקהל: עֶזְרִי מֵעִם יהוה עשֵׂה שָׁמַיִם וָאָרֶץ: עוֹשֶׂה שָׁלוֹם בעשרת ימי תשובה: השלום בִּמְרוֹמָיו הוּא יַעֲשֶׂה שָׁלוֹם עָלֵינוּ וְעַל כָּל יִשְׂרָאֵל, וְאִמְרוּ אָמֵן: ועונים: אמן
May God's great name be exalted and hallowed throughout the created world, as is God's wish. May God's sovereignty soon be established, in your lifetime and in your days, and in the days of all the house of Israel. And you say: Amen. May God's great name be acknowledged forever and ever!
May the name of the Holy One be acknowledged and celebrated, lauded and worshipped, exalted and honored, extolled and acclaimed -- though God, who is blessed b'rich hu is truly beyond all acknowledgement and praise, or any expressions of gratitude or consolation ever spoken in the world. And you say: Amen.
May the prayers and pleas of all Israel be accepted by their creator in Heaven. And you say: Amen.
May Heaven bestow on us, and on all Israel, life and abundant and lasting peace. And you say: Amen.
May the One who creates peace on high bring peace to us and to all Israel. And you say: Amen
- This used to be the end of the service. Thus, the congregational line "y'hei shmei raba m'varach" bookends the idea in Barchu at the start of the service, both talking about praising G-d.
- What makes the Kaddish Shalem different from the other versions of the Kaddish is the inclusion of the "Titkabel" line, asking G-d to accept our prayers. This was added because it was the end of the service.
- Because this was the end of the service, we end with "Oseh Shalom", praying for peace.
- In the late Middle Ages, it was thought that there should be more at the end of the service, leading to prayers like Aleinu being added. However, the Yom Kippur Musaf service still ends with the Kaddish Shalem.
- Kaddish Shalem is at the end of the Shacharit service because the Torah service was originally considered a period of study, not prayer. Musaf now follows the Torah service on Shabbat and holidays, but Kaddish Shalem is still at the end of the Shacharit Amidah to indicate that Musaf is an extra service.
- The phrase “avuhon di vishmaya” literally translates to “Our Father who is in Heaven”. In fact, the Christian “Lord’s Prayer” tracks quite well with the Kaddish.
Kaddish D'rabbanan
(א) יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֵהּ רַבָּא. [אמן]
(ג) בְּעָלְמָא דִּי בְרָא כִרְעוּתֵהּ וְיַמְלִיךְ מַלְכוּתֵהּ בְּחַיֵּיכוֹן וּבְיוֹמֵיכוֹן וּבְחַיֵּי דְכָל בֵּית יִשְׂרָאֵל בַּעֲגָלָא וּבִזְמַן קָרִיב, וְאִמְרוּ אָמֵן.
(ד) [אמן, יְהֵא שְׁמֵהּ רַבָּא מְבָרַךְ לְעָלַם וּלְעָלְמֵי עָלְמַיָּא]
(ו) יְהֵא שְׁמֵהּ רַבָּא מְבָרַךְ לְעָלַם וּלְעָלְמֵי עָלְמַיָּא: יִתְבָּרַךְ וְיִשְׁתַּבַּח וְיִתְפָּאַר וְיִתְרוֹמַם וְיִתְנַשֵּׂא וְיִתְהַדָּר וְיִתְעַלֶּה וְיִתְהַלָּל שְׁמֵהּ דְּקֻדְשָׁא. בְּרִיךְ הוּא. בריך הוא. [אמן]
(ח) לְעֵלָּא מִן כָּל בִּרְכָתָא וְשִׁירָתָא תֻּשְׁבְּחָתָא וְנֶחֱמָתָא דַּאֲמִירָן בְּעָלְמָא. וְאִמְרוּ אָמֵן. [אמן]
(י) עַל יִשְׂרָאֵל וְעַל רַבָּנָן. וְעַל תַּלְמִידֵיהוֹן וְעַל כָּל תַּלְמִידֵי תַלְמִידֵיהוֹן. וְעַל כָּל מַאן דְּעָסְקִין בְּאוֹרַיְתָא. דִּי בְאַתְרָא קַדִּישָׁא הָדֵין וְדִי בְכָל אֲתַר וַאֲתַר. יְהֵא לְהוֹן וּלְכוֹן שְׁלָמָא רַבָּא חִנָּא וְחִסְדָּא וְרַחֲמִין וְחַיִּין אֲרִיכִין וּמְזוֹנֵי רְוִיחֵי וּפֻרְקָנָא מִן קֳדָם אֲבוּהוֹן דְּבִשְׁמַיָּא וְאַרְעָא וְאִמְרוּ אָמֵן. [אמן]
(יב) יְהֵא שְׁלָמָא רַבָּא מִן שְׁמַיָּא וְחַיִּים עָלֵינוּ וְעַל כָּל יִשְׂרָאֵל. וְאִמְרוּ אָמֵן. [אמן]
(יד) עוֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו הוּא יַעֲשֶׂה שָׁלוֹם עָלֵינוּ וְעַל כָּל יִשְׂרָאֵל וְאִמְרוּ אָמֵן. [אמן]
May God's great name be exalted and hallowed throughout the created world, as is God's wish. May God's sovereignty soon be established, in your lifetime and in your days, and in the days of all the house of Israel. And you say: Amen. May God's great name be acknowledged forever and ever!
May the name of the Holy One be acknowledged and celebrated, lauded and worshipped, exalted and honored, extolled and acclaimed -- though God, who is blessed b'rich hu is truly beyond all acknowledgement and praise, or any expressions of gratitude or consolation ever spoken in the world. And you say: Amen.
Grant abundant peace to our peace and their leaders, to our teachers and their disciples, and to all who engage in the study of Torah in this land and in all other lands. May you and they be blessed by our creator in heaven with great peace, grace and kindness, compassion and love, and long life, abundance, and deliverance. And you say: Amen.
May Heaven bestow on us, and on all Israel, life and abundant and lasting peace. And you say: Amen.
May the One who creates peace on high bring peace to us and to all Israel. And you say: Amen
- This text is recited after the study of Jewish texts, though some restrict it to after the study of Bible, Mishnah, and Talmud.
- It may be said by anybody who has participated in the study, though some say it should only be said by mourners.
- It is different from the other Kaddishes because it has an extra paragraph asking for blessings for those who teach, their students, and all who study Jewish texts around the world.
- Some versions add "tovim" in the second-to-last line ("v'chayim tovim aleinu") and "b'rachamav" in the last line ("who
- This was the original Kaddish out of which the others grew.
- Some congregations include aggadic (non-legal) texts after the prayer Ein Keloheinu at the end of the Shabbat morning service so they can then do Kaddish D’Rabbanan.
Mourner's Kaddish
(א)אבל: יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֵהּ רַבָּא. [קהל: אמן]
(ב) בְּעָלְמָא דִּי בְרָא כִרְעוּתֵהּ וְיַמְלִיךְ מַלְכוּתֵהּ בְּחַיֵּיכון וּבְיומֵיכון וּבְחַיֵּי דְכָל בֵּית יִשרָאֵל בַּעֲגָלָא וּבִזְמַן קָרִיב, וְאִמְרוּ אָמֵן: [קהל: אמן]
(ג)קהל ואבל: יְהֵא שְׁמֵהּ רַבָּא מְבָרַךְ לְעָלַם וּלְעָלְמֵי עָלְמַיָּא:
(ד)אבל: יִתְבָּרַךְ וְיִשְׁתַּבַּח וְיִתְפָּאַר וְיִתְרומַם וְיִתְנַשּא וְיִתְהַדָּר וְיִתְעַלֶּה וְיִתְהַלָּל שְׁמֵהּ דְּקֻדְשָׁא. בְּרִיךְ הוּא. [קהל: בריך הוא:]
(ה) לְעֵלָּא מִן כָּל בִּרְכָתָא בעשי”ת: לְעֵלָּא לְעֵלָּא מִכָּל וְשִׁירָתָא תֻּשְׁבְּחָתָא וְנֶחֱמָתָא דַּאֲמִירָן בְּעָלְמָא. וְאִמְרוּ אָמֵן: [קהל: אמן]
(ו) יְהֵא שְׁלָמָא רַבָּא מִן שְׁמַיָּא וְחַיִּים עָלֵינוּ וְעַל כָּל יִשרָאֵל. וְאִמְרוּ אָמֵן: [קהל: אמן]
(ז) עוֹשה שָׁלוֹם בעשי”ת: הַשָּׁלום בִּמְרומָיו הוּא יַעֲשה שָׁלום עָלֵינוּ וְעַל כָּל יִשרָאֵל וְאִמְרוּ אָמֵן: [קהל: אמן]
May God's great name be exalted and hallowed throughout the created world, as is God's wish. May God's sovereignty soon be established, in your lifetime and in your days, and in the days of all the house of Israel. And you say: Amen. May God's great name be acknowledged forever and ever!
May the name of the Holy One be acknowledged and celebrated, lauded and worshipped, exalted and honored, extolled and acclaimed -- though God, who is blessed b'rich hu is truly beyond all acknowledgement and praise, or any expressions of gratitude or consolation ever spoken in the world. And you say: Amen.
May Heaven bestow on us, and on all Israel, life and abundant and lasting peace. And you say: Amen.
May the One who creates peace on high bring peace to us and to all Israel. And you say: Amen
- It is supposed to be said for parents, children, siblings, and spouse, but many people permit it to be said for others as well.
- It is said for 11 months; the idea is that it helps to elevate the soul of the deceased from wherever it is working off whatever mistakes it made during life. Only those who were truly heinous would need 12 months, so limiting the saying of Kaddish to 11 months would imply that the person wasn't truly awful.
- Rabbi Elliot Cosgrove quotes Rabbi Adin Steinsaltz that the Kaddish adds to the "balance sheet" of what the deceased accomplished, in that they inspired the living to come and say this prayer (https://pasyn.org/sermons/2021/why-do-we-say-kaddish/)
- Mourners started to say this version of the Kaddish some time after 1100.
- It must be recited with a minyan, a community of at least 10 adult Jews (or 10 adult Jewish men if you aren't egalitarian). This indicates that the death of somebody in your life hasn't separated you from G-d or your community. In turn, the community has lines to say, indicating that they recognize and are there for the mourner.
- Moreover, some people want to be alone in their grief, and by instituting the minyan requirement for this prayer, Judaism forces you to be with others, at least for a little bit each day.
- The prayer ends with a hope for peace, both external and internal.
- Many works of art (written, visual, theatrical, musical, etc) have included the Mourner's Kaddish (like Leonard Bernstein's "Kaddish Symphony") - see here for a list: https://en.wikipedia.org/wiki/Kaddish#In_the_arts
Kaddish d'Itchadata
(א) האבלים: יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֵהּ רַבָּא.
(ב) הקהל: אָמֵן.
(ג) האבלים: בְּעָלְמָא דִּי הוּא עָתִיד לְאִתְחַדְתָּא, וּלְאַחֲיָאה מֵתַיָּא, וּלְאַסָּקָא יַתְּהוֹן לְחַיֵּי עָלְמָא, וּלְמִבְנָא
(ד) קַרְתָּא דִּי יְרוּשְלֵם, וּלְשַׁכְלְלָא הֵיכָלֵהּ בְּגַוָּהּ, וּלְמֶעֱקַר פּוּלְחָנָא נוּכְרָאָה מִן אַרְעָה, וּלְאָתָבָא
(ה) פּוּלְחָנָא דִּי שְׁמַיָּא לְאַתְרָהּ, וְיַמְלִיך קוּדְשָׁא בְּרִיךְ הוּא בּמַלְכוּתֵה וִיקָרֵהּ,
(ז) הקהל: אָמֵן.
(ח) האבלים: בְּחַיֵּיכוֹן וּבְיוֹמֵיכוֹן וּבְחַיֵּי דְכָל בֵּית יִשְׂרָאֵל, בַּעֲגָלָא וּבִזְמַן קָרִיב, וְאִמְרוּ אָמֵן.
(ט) הקהל: אָמֵן. יְהֵא שְׁמֵהּ רַבָּא מְבָרַךְ לְעָלַם וּלְעָלְמֵי עָלְמַיָּא.
(י) האבלים: יִתְבָּרַךְ וְיִשְׁתַּבַּח וְיִתְפָּאַר וְיִתְרוֹמַם וְיִתְנַשֵּׂא וְיִתְהַדָּר וְיִתְעַלֶּה וְיִתְהַלָּל שְׁמֵהּ דְּקֻדְשָׁא, בְּרִיךְ הוּא. הקהל: אָמֵן או: בְּרִיךְ הוּא.
(יא) האבלים: לְעֵלָּא מִן כָּל בִּרְכָתָא בעשרת ימי תשובה: לְעֵלָּא וּלְעֵלָּא מִכָּל בִּרְכָתָא וְשִׁירָתָא, תֻּשְׁבְּחָתָא
(יב) וְנֶחֱמָתָא, דַּאֲמִירָן בְּעָלְמָא, וְאִמְרוּ אָמֵן.
(יג) הקהל: אָמֵן.
(יד) האבלים: לפי נוסח אשכנז ונוסח אחיד:
(טו) יְהֵא שְׁלָמָא רַבָּא מִן שְׁמַיָּא, וְחַיִּים עָלֵינוּ וְעַל כָּל יִשְׂרָאֵל, וְאִמְרוּ אָמֵן.
(טז) לפי נוסח עדות המזרח:
(יז) יְהֵא שְׁלָמָא רַבָּא מִן שְׁמַיָּא, חַיִּים וְשָׂבָע וִישׁוּעָה וְנֶחָמָה וְשֵׁיזָבָא וּרְפוּאָה וּגְאֻלָּה וּסְלִיחָה וְכַפָּרָה
(יח) וְרֵיוַח וְהַצָּלָה, לָנוּ וּלְכָל עַמּוֹ יִשְׂרָאֵל וְאִמְרוּ אָמֵן.
(יט) הקהל: אָמֵן.
(כ) האבלים: פוסעים שלוש פסיעות לאחור עוֹשֶׂה שָׁלוֹם בעשרת ימי תשובה: הַשָּׁלוֹם בִּמְרוֹמָיו, הוּא
(כא)לפי נוסח עדות המזרח מוסיפים: בְּרַחֲמָיו יַעֲשֶׂה שָׁלוֹם עָלֵינוּ וְעַל כָּל יִשְׂרָאֵל, וְאִמְרוּ אָמֵן.
(כב) הקהל: אָמֵן.
May God's great name be exalted and hallowed in the world which God will renew and where God will give life to the dead and raise them to eternal life and rebuild the city of Jerusalem and complete the Divine Temple there, and uproot foreign worship from the earth, and restore Heavenly worship to its position, and may the Holy Blessed One reign in God's sovereign splendor, in your lifetime and in your days, and in the days of all the house of Israel. And you say: Amen. May God's great name be acknowledged forever and ever!
May the name of the Holy One be acknowledged and celebrated, lauded and worshipped, exalted and honored, extolled and acclaimed -- though God, who is blessed b'rich hu is truly beyond all acknowledgement and praise, or any expressions of gratitude or consolation ever spoken in the world. And you say: Amen.
May Heaven bestow on us, and on all Israel, life and abundant and lasting peace. And you say: Amen.
May the One who creates peace on high bring peace to us and to all Israel. And you say: Amen
- After a masechet / tractate of Talmud is learned, this Kaddish is done at a siyum (completion ceremony). It often has the paragraph from the Kaddish D'rabbanan added in as well (this is sometimes called "Kaddish Achar Hashalamat Masechet").
(א) יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֵהּ רַבָּא. בְּעָלְמָא דְּהוּא עָתִיד לְאִתְחַדְּתָא, וּלְאַחֲיָא מֵתַיָּא, וּלְאַסָּקָא לְחַיֵּי עָלְמָא, וּלְמִבְנֵי קַרְתָּא דִּירוּשְׁלֵם, וּלְשַׁכְלֵל הֵיכְלֵהּ בְּגַוַּהּ, וּלְמֶעְקַר פּוּלְחָנָא נוּכְרָאָה מֵאַרְעָא, וְלַאֲתָבָא פּוּלְחָנָא דִשְׁמַיָּא לְאַתְרֵהּ, וְיַמְלִיךְ קֻדְשָׁא בְרִיךְ הוּא בְּמַלְכוּתֵהּ וִיקָרֵיהּ נ"ס: וְיַצְמַח פּוּרְקָנֵהּ וִיקָרֵב מְשִׁיחֵהּ. בְּחַיֵּיכוֹן וּבְיוֹמֵיכוֹן וּבְחַיֵּי דְכָל בֵּית יִשְׂרָאֵל, בַּעֲגָלָא וּבִזְמַן קָרִיב, וְאִמְרוּ אָמֵן:
(ב) יְהֵא שְׁמֵהּ רַבָּא מְבָרַךְ לְעָלַם וּלְעָלְמֵי עָלְמַיָּא.
(ג) יִתְבָּרַךְ וְיִשְׁתַּבַּח וְיִתְפָּאַר וְיִתְרוֹמַם וְיִתְנַשֵּׂא וְיִתְהַדַּר וְיִתְעַלֶּה וְיִתְהַלָּל שְׁמֵהּ דְּקֻדְשָׁא בְרִיךְ הוּא. לְעֵלָּא בעשי"ת לְעֵלָּא לְעֵלָּא מִכָּל מִן כָּל בִּרְכָתָא וְשִׁירָתָא תֻּשְׁבְּחָתָא וְנֶחֱמָתָא דַּאֲמִירָן בְּעָלְמָא. וְאִמְרוּ אָמֵן:
(ד) עַל יִשְׂרָאֵל וְעַל רַבָּנָן וְעַל תַּלְמִידֵיהוֹן וְעַל כָּל תַּלְמִידֵי תַלְמִידֵיהוֹן, וְעַל כָּל מַאן דְּעָסְקִין בְּאוֹרַיְתָא, דִּי בְּאַתְרָא קַדִּישָׁא הָדֵין וְדִי בְּכָל אֲתַר וַאֲתַר, יְהֵא לְהוֹן וּלְכוֹן שְׁלָמָא רַבָּא, חִנָּא וְחִסְדָּא וְרַחֲמִין, וְחַיִּין אֲרִיכִין וּמְזוֹנֵי רְוִיחֵי, וּפוּרְקָנָא, מִן קֳדָם אֲבוּהוֹן דְּבִשְׁמַיָּא וְאַרְעָא, וְאִמְרוּ אָמֵן:
(ה) יְהֵא שְׁלָמָא רַבָּא מִן שְׁמַיָּא וְחַיִּים טוֹבִים עָלֵינוּ וְעַל כָּל יִשְׂרָאֵל, וְאִמְרוּ אָמֵן:
(ו) עוֹשֶׂה שָׁלוֹם בעשי"ת הַשָּׁלוֹם בִּמְרוֹמָיו, הוּא יַעֲשֶׂה שָׁלוֹם עָלֵינוּ וְעַל כָּל יִשְׂרָאֵל, וְאִמְרוּ אָמֵן:
May God's great name be exalted and hallowed in the world which God will renew and where God will give life to the dead and raise them to eternal life and rebuild the city of Jerusalem and complete the Divine Temple there, and uproot foreign worship from the earth, and restore Heavenly worship to its position, and may the Holy Blessed One reign in God's sovereign splendor, in your lifetime and in your days, and in the days of all the house of Israel. And we say: Amen. May God's great name be acknowledged forever and ever!
May the name of the Holy One be acknowledged and celebrated, lauded and worshipped, exalted and honored, extolled and acclaimed -- though God, who is blessed b'rich hu is truly beyond all acknowledgement and praise, or any expressions of gratitude or consolation ever spoken in the world. And we say: Amen.
Grant abundant peace to our peace and their leaders, to our teachers and their disciples, and to all who engage in the study of Torah in this land and in all other lands. May you and they be blessed by our creator in heaven with great peace, grace and kindness, compassion and love, and long life, abundance, and deliverance. And we say: Amen.
May Heaven bestow on us, and on all Israel, life and abundant and lasting peace. And we say: Amen.
May the One who creates peace on high bring peace to us and to all Israel. And we say: Amen
מעשה בר' עקיבה שראה אדם אחד שהיה ערום ושחור כפחם והיה טוען על ראשו כטען עשרה טעונין והיה רץ כמרוצת הסוס גזר עליו ר' עקיבה והעמידו ואמר לאותו האיש למה אתה עושה עבודה קשה כזאת אם עבד אתה ואדונך עושה לך כך אני אפדה אותך מידו ואם עני אתה אני מעשיר אותך א"ל בבקשה ממך (א"ל) [אל] תעכבני שמא ירגזו עלי אותם הממונים עלי א"ל מה זה ומה מעשיך אמר לו אותו האיש מת הוא ובכל יום ויום שולחים אותי לחטוב עצים ושורפין אותי בהם וא"ל בני מה היתה מלאכתך בעולם שבאת ממנו א"ל גבאי המס הייתי והייתי מראשי העם ונושא פנים לעשירים והורג עניים א"ל כלום שמעת מן הממונים עליך אם יש לך תקנה א"ל בבקשה ממך אל תעכבני שמא ירגזו עלי בעלי פורענות שאותו האיש אין לו תקנה אלא שמעתי מהם דבר שאינו יכול להיות שאילמלי היה לו לזה העני בן שהוא עומד בקהל ואומר ברכו את יהוה המבורך ועונין אחריו ברוך יהוה המבורך לעולם ועד או יאמר יתגדל ועונין אחריו יש"ר מברך מיד מתירין אותו האיש מן הפורענות ואותו האיש לא הניח בן בעולם ועזב אשתו מעוברת וא"י אם תלד זכר מי מלמדו שאין לאותו האיש אהוב בעולם באותה שעה קיבל עליו ר"ע לילך ולחפש אם הוליד בן כדי שילמדו תורה ויעמידו לפני הצבור א"ל מה שמך א"ל עקיבה. ושום אנתתך א"ל שושניבא ושום קרתך א"ל לודקיא מיד נצטער ר"ע צער גדול והלך ושאל עליו כיון שבא לאותו מקום שאל עליו א"ל ישתחקו עצמותיו של אותו הרשע שאל על אשתו א"ל ימחה זכרה מן העולם שאל על הבן אמרו הרי ערל הוא אפי' מצות מילה לא עסקנו מיד נטלו ר"ע ומלו והושיבו לפניו ולא היה מקבל תורה עד שישב עליו מ' יום בתענית יצתה בת קול ואמרה לו ר' עקיבה לך ולמד לו הלך ולמדו תורה וק"ש וי"ח ברכות וברכת המזון והעמידו לפני הקהל ואמר ברכו את יהוה המבורך וענו הקהל ברוך יהוה המבורך לעולם ועד יתגדל יהא שמיה רבא באותה שעה מיד התירו המת מן הפרעניות מיד בא לר"ע בחלום ואמר יהר"מ יהוה שתנוח דעתך בגן עדן שהצלת אותי מדינה של גיהנם מיד פתח ר"ע ואמר יהי שמך יהוה לעולם יהוה זכרך לדור ודור וכן מצא מורי ה"ר אלעזר מוורמשא דתנא דבי אליהו רבא דקטן האומר יתגדל מציל אביו מן הפורענות:
There is a story about Rabbi Akiva who saw a naked man black as coal. He was carrying a load on his head fit for ten men and running as fast as a horse. R. Akiva made a decree about him and had him stand in place. R. Akiva said to that man, "Why are you doing such hard work; if you are a slave and your master is doing this to you, I will redeem you from him; and if you are [doing so because] you are poor, I will make you rich." He said [back] to him, "I plead with you, do not delay me, lest those who are appointed over me will get angry with me!" He said to him, "What is this and what are you doing?" He said to him, "That man (referring to himself) is dead; and every day, they send me to cut wood and burn me with them." He said to him, "My son, what was your work in the world from which you came?" He said to him, "I was a tax collector and I was from the leaders of the people, but I would favor the rich and kill the poor." He said to him, "Have you not heard anything from those appointed over you, whether there is a remedy for you." He said to him, "I plead with you, do not delay me, lest those in charge of punishments over me will get angry with me, as there is no remedy for that man. However I did hear one thing that cannot be: That were this poor man to have a son who would stand in the congregation and say, 'Bless the Lord who is blessed,' and they would answer after him, ''Blessed be the Lord who is blessed forever and ever,' or if he should say, 'May He be exalted,' and they answer after him, 'May His great name be blessed forever and ever,' they would release that man from [further] punishment. But that man did not leave a son in the world; he left his wife pregnant, but does not know, [even] if she gave birth to a male, who will teach him. For that man does not have a friend in the world." That instant R. Akiva took upon himself to go and find out if he fathered a male child, in order to teach him Torah and stand him up in front of the congregation [to lead them in prayer]. He said to him, "What is your name?" He said to him, "Akiva." "And your wife's name?" He said to him, "Shoshniva." "And the name of your town?" He said to him, "Ludkiya." R. Akiva immediately grieved greatly and went to ask about him. When he came to that place, he asked about him. They said to him, "May the bones of that wicked man be ground up!" He asked about his wife. They said to him, "May her memory be erased from the world." He asked about the child. They said to him, "He is uncircumcised; we have not even troubled ourselves about the commandment of his circumcision." R. Akiva took him immediately and circumcised him and placed him in front of him. But he could not absorb Torah, until he sat and fasted for forty days for his sake. [Then] a heavenly voice emerged and said to him, "R. Akiva, go and teach him." He proceeded teach him Torah, the recitation of Shema, the Eighteen blessings (of the standing prayer) and the grace over the meals. Then he had him stand in front of the congregation and say, "Bless the Lord who is blessed," and the congregation answered after him, ''Blessed be the Lord who is blessed forever and ever." [He continued], "May He be exalted," [and they answered], "May His great name [...]." That instant, they immediately released the dead man from his punishment. He immediately came to R. Akiva in a dream and said, "May it be the will in front of God that He should ease your mind in the Garden of Eden, for you have saved me from the punishment of Geihinnom." Immediately R. Akiva began and said, "May Your name, Lord be forever; Your fame, Lord, through all generations." And my teacher, Rabbi Elazar of Wurms, accordingly found [in] the Tanna debei Eliyahu Rabba, that a child who says, "May He be exalted," saves his father from punishment.