Editing Kaddish (section)

=== Notes ===

* Bracketed text varies according to personal or communal traditions.
* <div id="textnote_a">'''(A)''' The congregation responds with "amen" (אָמֵן) after lines [[#textline1|1]], [[#textline4|4]], [[#textline7|7]], [[#textline12|12]], [[#textline15|15]], [[#textline18|18]], [[#textline27|27]], [[#textline33|33]], [[#textline36|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).</div>
* <div id="textnote_b">'''(B)''' On line [[#textline1|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.<ref>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.</ref> </div>
* <div id="textnote_c">'''(C)''' Line [[#textline13|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 Jews|Yemenite]] and [[Italian Nusach|Italian]] traditions it is the invariable wording. The phrase "''le'ela le'ela''" is the Aramaic translation in [[Targum Onkelos]] of the Hebrew phrase "ma'la ma'la" (Deuteronomy 28:43). </div>
* <div id="textnote_d">'''(D)''' Lines [[#textline4|4]] and [[#textline30|30]]–32 are not present in the Ashkenazi or Italian tradition. "Revaḥ vehatzala" is said aloud by the congregation.</div>
* <div id="textnote_e">'''(E)''' Line [[#textline26|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.<ref>Silverman, Morris, ''Comments on the Text of the Siddur'', Journal of Jewish Music & Liturgy, vol. 2, nr. 1 (1977–78) page 21.</ref> </div>
* <div id="textnote_f">'''(F)''' During the "complete kaddish" some include the following congregational responses, which are not regarded as part of the text:</div>
** Before line [[#textline16|16]], "accept our prayer with mercy and favour"
** Before line [[#textline28|28]], "May the name of God be blessed, from now and forever"<ref>{{bibleverse||Psalms|113:2|HE}}</ref>
** Before line [[#textline34|34]], "My help is from God, creator of heaven and earth"<ref>{{bibleverse||Psalms|121:2|HE}}</ref>
* <div id="textnote_g">'''(G)''' Line [[#textline35|35]]: "b'rahamav" is used by [[Sephardim]] in all versions of kaddish; by some Ashkenazim only in "Kaddish deRabbanan" and by others never.</div>
* <div id="textnote_h">'''(H)''' Line [[#textline36|36]]: "ammo" is used by most [[Sephardim]], but not by some of the [[Spanish and Portuguese Jews]] or [[Ashkenazim]]. </div>
* <div id="textnote_i">'''(I)''' Lines [[#textline37|37]] to [[#textline45|45]]: these lines are also recited by Yemenite Jews as part of every Kaddish DeRabbanan. </div>
* <div id="textnote_z">'''(Z)''' In line [[#textline22|22]], the bracketed word is added in many communities in the Land of Israel.</div>
* In line 1, as noted in (a), the congregation responds "Amen", even though this commonly is not printed in most prayerbooks. This longstanding and widespread tradition introduces a break in the verse which leads to varying opinions regarding whether the phrase "according to His will" applies to "which he created" or to "Magnified and sanctified".<ref>Mishcon, A., ''Disputed Phrasings in the Siddur'', Jewish Quarterly Review, vol. 7 n.s., nr. 4 (April 1917) page 545.</ref>
* It is common that the entire congregation recites lines 8 and 9 with the leader, and it is also common that the congregation will include in its collective recitation the first word of the next line (line 10), ''Yitbarakh''. This is commonly thought to be done to prevent any interruption before the next line (which begins with ''Yitbarakh'') is recited by the leader. But this inclusion of ''Yitbarakh'' is subject to a major dispute among the [[Rishonim]] (medieval authorities). [[Maimonides]] and the [[Jacob ben Asher|Tur]] did not include it in the congregation's recitation; [[Amram Gaon]], the [[Vilna Gaon]], and the [[Shulchan Aruch]] include it.<ref>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.</ref> In some communities, the congregation recites in an undertone through and including the words "da'amiran beʻalma" (middle of line 15).<ref>Bet Yosef OC 56.</ref>