![]() He had been a corrupt tax collector who took bribes from the rich and oppressed the poor. Hurrying to the man’s city, Rabbi Akiva discovered that the deceased was particularly reviled by the townspeople. Rabbi Akiva recorded the name of the deceased, the man’s wife, and his hometown so that he might investigate the matter. (These are the prayers of Barchu and Kaddish, in which the leader of the service calls upon the congregation to praise God, which they then do.)įinally, Rabbi Akiva asked the man who had survived him the spirit replied that his wife had been pregnant when he died. Rabbi Akiva asked if there was any way to free this soul and the deceased replied that the only way was if he had a son who would stand in front of the congregation and say “Barchu es Hashem hamevorah” or “Yisgadal v’yiskadash…,” after which the congregation would reply, “Baruch Hashem hamevorah l’olam voed” or “Yehei shmei rabbah…,” respectively. ![]() The punishment of this particular sinner was to gather wood, which was used to burn him every day. The oppressed laborer replied that he was the soul of a person who committed every conceivable sin and that if he stopped to talk, he’d get in even more trouble. Concerned that this might be an overworked slave deserving to be freed, Rabbi Akiva asked the man what his story was. Rabbi Akiva once saw (what he thought was) a man struggling with a heavy burden on his shoulders and bemoaning his lot in (what Rabbi Akiva thought was) life. ![]() The Legend of Rabbi Akiva (As told by various 10th-14th Century Midrashim) The Association Between Kaddish and Mourning All five require the presence of a minyan Therefore, it is said for both a siyum (recognizing as it does the rewards of Torah study) and a funeral (as it contains within it the consolation that those who have passed on will someday return to us). The theme of this Kaddish is that, in the merit of Torah study, the world will be renewed, including the eventual revival of the dead. These two occasions are radically different, but there is something in common. Rabbi's Kaddish (Kaddish D'Rabbanan), which inserts a paragraph asking god's blessing on those who teach and study Torah'īurial Kaddish, is recited on two special occasions: when completing a tractate of Talmud or an order of Mishna, and at a funeral. H alf Kaddish (Chatzi Kaddish), which omits the last two sentences of Mourner's Kaddish, and consists of only the first two paragraphs and the response ("May his great name be blessed forever and for all eternity" This form of Kaddish is the only one that includes the phrase “titkabeil tzlot’hon u’va’us’hon d’chol beit Yisrael” – “accept the prayer and the supplication of the entire Jewish people.” Accordingly, it is sometimes referred to as “Kaddish Titkabeil.” This Kaddish may be recited immediatly after the Shmoneh Esreh (In many contemporary communities, the full congregation says it in support of the mourners, and in memory of the six million Jews who perished during the Holocaust, assuming that at least one died on any given day.) The mourners Kaddish omits lines 7 and 8 of the Full Kaddish that asks God to answer our prayers, because presumably, God did not grant the mourner's prayers that the relative recover and live).įull Kaddish (Kaddish Shalem), is said upon the conclusion of the main section a prayer unit, typically the one that includes Shemoneh Esrei. Mourner's Kaddish (Kaddish Yatom), traditionally said by mourners––that is, those who have lost a parent during the previous eleven months or a child, sibling, or spuce during the last thirty days––and by those observing the anniversary of the death of those close relatives.
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