Grief in Judaism (Hebrew: ???????? , avelut , mourning) is a combination of minhag and mitzvah which is derived from the Torah text and rabbinic Jewish Jews. Details of obedience and practice vary according to each Jewish community.
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In Judaism, the main mourner is a first-rate brother: parents, children, siblings, and spouses. There are some unique customs for the individual who is grieving for the parents.
Halachot about mourning does not apply to those under the age of thirteen. Also, mourning halachos does not apply when the deceased is 30 days old or less.
Maps Bereavement in Judaism
After receiving news about graduation
After receiving the news that passed, the following thanks are read:
- Transliteration: Barukh or Adonai Eloheinu melekh ha'olam, dayan ha-emet.
- Translation: "Blessed are you, Lord, our Lord, King of the universe, Judge of Truth [alt., Fair Judge]."
There is also the habit of tearing someone's clothes when people hear the news of death. Another common practice is to tear at the cemetery so that the procedure is done properly.
Terminology and timing
- Petira - continue
- Shomayr - watcher (body can not be left alone/not watched). Shmira means watching.
- Chevra kadisha - funeral community. Chevra kadisha
- Kria - tear. Times vary by habit. Sometimes suspended to a funeral chapel or at a funeral. Keriah
- Onayn - generally the day when news is heard; before being buried. Aninut
- Tahara - purification (with water) from body Preparing body - Taharah
- Levaya - Funeral services. The word means escort (ing). Funeral service
- Hesped - Eulogy. Eulogies
- Kvura - funeral. Funeral
- Aveil (plural Aveilim ) - mourner (s).
- Aveilut - mourning (there are different levels, based on who & amp; timing): Mourning Avelut
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- Shiva - seven days, from the Hebrew to seven. Start the day of burial. Shiva (Judaism)
- Shloshim - 30 days, starting from the day of burial. Shloshim - Thirty days
- Yud Bais Chodesh - meaning 12 months, for parents. Yud Bais means 12. Chodesh means moon. Shneim asar chodesh - Twelve months
- Matzevah - means the monument. Matzevah (The opening of the tombstone)
- Yahrtzeit - is Yiddish to commemorate the date (Hebrew/Jewish) passes. Annual memories
- Kaddish - spoken by the mourners (or by others, on behalf of...) Warning through prayer
Chevra kadisha
The chevra kadisha (Hebrew: ???????? "sacred society") is a Jewish burial society usually comprised of volunteers, men and women, who prepared the deceased for a decent Jewish burial. Their task was to ensure that the deceased's corpse was shown with proper respect, ritually cleaned, and enveloped.
Many local chevra kadishas in urban areas are affiliated with local synagogues, and they often have their own tombs at various local cemeteries. Some Jews pay an annual token membership fee to their choice of chevra kadisha, so that when the time comes, people will not only attend the deceased's body just like Jewish law, but will also make sure burial in the plot he controls at the Jewish cemetery closest to the right.
If no grave diggers are available, then the additional function of male members of the community to ensure the grave is excavated. In Israel, the members of chevra kadishas consider it an honor to not only prepare the body for burial but also to dig a grave for the body of a fellow Jew, especially if the deceased is known as a righteous person.
Many burial communities hold one or two days of annual fasting, especially on the 7th day of Adar, Yartzeit from Moshe Rabbeinu. and arranging regular study sessions to keep up to date with relevant articles of Jewish law. In addition, most funerals also support families during the traditional week of mourning by administering prayer services, preparing meals, and providing other services for the mourners.
Preparing the body - Taharah
There are three main steps to prepare the body for burial: washing ( rechitzah ), ritual purification ( taharah ), and dressing ( halbashah ). The term Taharah is used to refer to the whole process of funeral preparation, and to specific steps of ritual purification.
Prayer and reading from the Torah, including Psalms, Songs of Songs, Isaiah, Ezekiel, and Zechariah are read out.
The general sequence of steps to perform taharah is as follows.
- The body ( guf ) is found (covered with a sheet waiting taharah ).
- The body is washed carefully. Any bleeding stopped and all the blood was buried with the deceased. The body is completely cleansed of dirt, body fluids, and solids, and anything that may be in the skin. All jewelry removed. Beard (if any) not shaved.
- The body is purified by water, either by deep dipping in mikveh or by continuously pouring 9 cows (usually 3 buckets) in the prescribed manner.
- The body is dried (according to most habits).
- The body wears traditional funeral clothes ( tachrichim ). A sash ( avnet ) is wrapped in a garment and tied in Hebrew shin, form representing one of God's names.
- The coffin ( aron ) (if applicable) is prepared by removing the coating or other embellishments. The winding sheet ( sovev ) is placed in the coffin. Outside the Land of Israel, if the deceased wear a prayer shawl (tallit ) during their life, someone is placed in the coffin to wrap the body once it is placed there. One corner of the perimeter ( tzitzit ) is removed from the scarf to indicate that it is no longer used for prayer and that the person is exempted from having to keep one of the mitzvot (commands).
- The body is lifted into a crate and wrapped in a prayer shawl and sheet. The soil ( far ) of Eretz Israel, if available, is placed in various parts of the body and sown in coffins.
- The coffin is closed.
After the coffin closure, chevra asked for the forgiveness of people who had died due to the lack of attention shown to the deceased in the preparation of the body to be buried.
There is no body view and no open casket at the cemetery. Sometimes close relatives pay their last respects before the funeral. In Israel, coffins are not used at all, except for military and state cemeteries. Instead, the body is brought to a grave wrapped in tallit and placed directly on earth. In Diaspora, in general, coffins are only used if required by local law.
From death to cemetery, it is traditional for guards or observers ( shomrim ) to stay with the deceased. It is traditional to read the Psalms ( tehillim ) during this time.
Funeral service
Jewish cemetery consists of burial, also known as a funeral. Cremation is forbidden. The funeral is thought to allow the body to decompose naturally, therefore embalming is off limits. The cemetery is meant to take place as shortly after the time of death possible. Showing body before burial does not occur. Flowers are usually not found in traditional Jewish cemeteries but can be seen in state or hero cemetery or heroes in Israel.
In Israel, Jewish funeral services usually begin in the burial ground. In the United States and Canada, funeral services begin either in funeral homes or in cemeteries. Sometimes the service will start in the synagogue. In the case of prominent individuals, funeral services can begin in synagogues or yeshivah. If the funeral ceremony starts at a point other than at the cemetery, the entourage accompanies the body in the procession to the cemetery. Usually the funeral ceremony is short and includes a psalm reading, followed by a speech, or hesped and ends with a traditional closing prayer, El Moley Rachamim. The cemetery, the procession that accompanies the body to the cemetery, and the burial, is referred to by the word levayah, which means "escort". Levayah also shows "join" and "bond." This aspect of the meaning levayah suggests a similarity between the souls of the living and the dead.
Yemenite Jews, before their immigration to the land of Israel, retained the ancient practice during the funeral procession to stop, at least at seven stations before the actual burial of death, starting from the entrance of the house from where the bier was taken, to the cemetery itself. This is known as Ma'amad u'Moshav , (lit. "Stand and Sit"), or "seven standings and sittings," and is mentioned in Tosefta Pesahim 2: 14-15, where obsequies only men and boys thirteen and older take part, but never women. At these stations, the bier is let down by the bearers on the ground, and the accompanying people will read " Hatzur Tamim Pe'ulo ," etc. "Ana Bakoach ," etc., is said in melodic melodic tones, and which verses are followed by one who read certain Midrashic writings and liturgical verses that speak of death, and which is said to glorify the deceased.
Keriah
The mourners traditionally make tears ( keriah ?????) in the outer garments before or at the cemetery. Rips should be on the left side (above the heart and visible) for parents, including foster parents, and on the right side for siblings (including half-siblings and half sisters), children, and spouses (and not necessarily visible). Non-Orthodox Jews often make keriah in small black bands pinned to the collar rather than in collar per se .
In the example when a mourner receives news of the death and burial of a relative after a period of 30 days or more, there is no keris , or tearing garments, except in the case of a parent. In the case of parents, the tearing of the garment should be done no matter how long a period has elapsed between the time of death and the time of receiving the news.
If a child from the deceased needs to change clothes during a period of time, he/she must tear the changed clothes. No other family member is required to change clothes during shiva . The children of the deceased may never sew rented clothes, but other mourners can repair clothes 30 days after the burial.
Eulogi
A hesped is a speech, and it is common for some to speak at the beginning of the ceremony at the funeral home, as well as before burial in the cemetery.
"And Abraham came to praise Sarah." Genesis 23: 2 uses the word "Lispod" derived from the Hebrew term Hesped.
There is more than one purpose for the speech.
- it is good for the deceased and the living, and must aptly praise the person's good deeds.
- to make us cry
Some people mention in their will that there is nothing to say about them.
Day "no eulogy"
Eulogi is forbidden on certain days; as well on Friday afternoon.
Some other times are:
- New Month of Jewish monthly (Rosh Chodesh)
- four days between Yom Kippur and Sukkot
- Chol HaMo'ed ("midday days" of Jewish holidays)
- during Nisan's month
A more general guide is that when the Tachanun (prayer request) is omitted, it is permitted to deliver a short speech emphasizing only the praise of the deceased; broad speeches are postponed, and can be said at other times during the year of mourning.
Funeral
Kevura , or burial, should be done as soon as possible after death. The Torah needs a funeral as soon as possible, even for executed criminals. The funeral was postponed "in honor of the deceased," usually to allow more time for distant relatives to come to the cemetery and participate in other post-funeral rituals, but also to hire professionals, or to bury the deceased in their chosen cemetery.
Honoring the dead can be seen from many examples in the Torah and Tanakh . For example, one of the last events in the Torah was the death of Moses when God Himself buried him: "[God] buried him in depression in the land of Moab, opposite Beth Peor.No man knows where he was buried, even to the day this. "
In many traditional funeral ceremonies, the coffin will be carried from the corpse to the cemetery in seven stages. It is accompanied by seven reading Psalm 91. There is a symbolic break after every stage (omitted in the days when the speech will not be read.)
When the funeral ceremony ended, the mourners came to fill the grave. Symbolically, this provides the closure of mourners as they observe, or participate in, the filling of grave sites. One of the habits is for everyone present at the cemetery to pick up a shovel or shovel, which is held while pointing upwards not upward, to show the antithesis of death to life and that the use of this shovel is different from all other uses, to throw three spades of dirt into grave.
Some have a habit of initially using a "retreat" shovel for some of the first shovels. Even within those who do, some limit this to only the first few participants.
When someone finishes, they place the shovel back to the ground, rather than hand it over to the next person, to avoid their sadness to other mourners. This literal participation in burial is regarded as a very good mitzvah because it is one of the beneficiaries - who dies - can not afford payment or gratitude and thus it is a pure attitude.
Some have a habit, after the grave filled, to make a rounded topping shape.
After the burial, Tziduk Hadin's prayer can be read by asserting that the Divine Decision is true. The family of the deceased can then be entertained by other mourners with the formula:
- ????????? ??????? ??????? ???????? ?????? ??????? ??????? ?????????????
- Hamakom y'nachem etkhem b'tokh sha'ar avelei tziyon viyrushalayim.
- The Omnipresent will entertain you (pl.) among the mourners of Zion and Jerusalem.
Mourning
Aninut
The first stage of mourning is aninut , or "intense mourning." Aninut lasts until the funeral is over, or, if a mourner can not attend the funeral, from the moment he is no longer involved with the funeral itself.
An onen (someone in aninut ) is considered to be in a state of total shock and disorientation. Thus onen is excluded from performing a mitzvot that requires action (and attention), such as praying and reading blessing, using tefillin (phylacteries), in order to tend unhinderedly to funeral settings. However onen is still obligated in an order prohibiting actions (such as not violating Shabbat). Avelut
Aninut immediately followed by avelut ("laments"). An avel ("mourner") does not listen to music or go to concerts, and does not attend fun events or parties such as weddings or Bar or Bat Mitzvah, unless absolutely necessary. (If a date for such an event has been set before death, it is strictly prohibited to be postponed or canceled.)
Avelut consists of three different periods. Shiva _-_ Seven_days "> Shiva - Seven days
The first stage avelut is shiva (Hebrew: ???? , "seven"), periods of sadness and mourning for a week. The observation of shiva was referred by English-speaking Jews as "seated shiva ". During this period, mourners traditionally gathered in one house and received visitors.
When they arrived home, the mourners held themselves for a week from bathing or bathing, wearing leather or jewelry, or shaving. In many communities, the mirrors in the mourners house are closed because they do not have to worry about their personal appearance. It is customary for mourners to sit on a low bench or even on the floor, a symbol of emotional reality "degraded" by sadness. Consolation food, the first food eaten back from the cemetery, traditionally consists of boiled eggs and other round or oval foods. It is often credited to the Jacob Bible story that bought the birthright of Esau with boiled peanuts (Genesis 25:34); it is traditionally stated that Jacob was cooking lentils soon after the death of his grandfather Abraham. During this seven-day period, family and friends come to visit or call the mourners to comfort them (" shiva call").
It is considered a great mercy and compassion to pay home visits to the mourners. Traditionally, no greetings are exchanged and visitors wait for mourners to start a conversation. The mourner is not obliged to engage in conversation and may, in fact, completely ignore its visitors.
Visitors will traditionally take on the role of host while attending Shiva, often bringing food and serving it to families in mourning and other guests. Grieving families often avoid cooking or cleaning during the Shiva period; the responsibility belongs to the visitor.
There are various customs like what to say when taking leave from mourning (s). One of the most common is to tell them:
- ????????? ??????? ??????? ???????? ?????? ??????? ??????? ?????????????
- Hamakom y'nachem etkhem b'tokh sha'ar avelei tziyon viyrushalayim :
- "The Omnipresent will console you (pl.) among the mourners of Zion and Jerusalem"
Depending on the customs of their community, others may also add expectations such as: "You should no longer ti'ar (distress)" or "You should only have simchas (the celebration ) "or" we have to hear just besorot tovot (good news) from each other "or" I wish you a long life ".
Traditionally, the service of prayer is organized in the house of mourning. It is a habit for families to lead the service itself.
Start and count seven days of mourning
If the mourners return from the grave after the funeral before sunset, then the funeral day counts as the first day of the seven days of mourning. Mourning generally ends on the seventh morning. No sorrow can happen to the Sabbath (the Jewish Sabbath), or perhaps the funeral takes place on Shabbat, but the Sabbath day is counted as one of the seven days. If a Jewish holiday occurs after the first day, it limits the period of mourning. If the funeral occurs during the festival, the start of the mourning period is delayed until the end of the festival. Some holidays, such as Rosh Hashanah, cancel the full mourning period.
Shloshim - Thirty days
The thirty days after the funeral (including shiva ) is known as shloshim (Hebrew: ?????? , "thirty"). During shloshim , a mourning is forbidden to marry or attend seudat mitzvah (religious banquet). Men do not shave or cut hair during this time.
Because Judaism teaches that those who have died can still benefit from the feasibility of the mitzvot (command) done in their memories, it is regarded as a privilege to bring goodness to the dead by studying the Torah in their name. A popular habit is to co-ordinate a group of people who will be together studying the complete Mishnah during the shloshim period. This is due to the fact that "Mishnah" (????) and "Neshamah" (????), soul, have the same letters (Hebrews).
Shneim asar chodesh - Twelve months
Those who grieve over parents also observe a period of twelve months (Hebrew: ??????????????????????????????? counted from the day of death During this period, most of the activities returned to normal, although the mourners continued to recite mourner kadai as part of the synagogue service for eleven months.In Orthodox tradition, this is the obligation of sons (not girls) as mourners There are restrictions on attending large celebrations and gatherings, especially at music venues.
Matzevah (Opening the headstone)
The headstone (gravestone) is known as matzevah (monument). Although there was no obligation of Halakhic to hold the opening ceremony (rituals became popular in many communities towards the end of the 19th century), there were various customs about when to be placed in the cemetery. Most societies have an opening ceremony a year after death. Some communities have it earlier, even a week after the funeral. In Israel it was done after shloshim (first 30 days of mourning). There is no universal limit on time, other than opening can not be held during Shabbat, (work-limited) Jewish holiday, or Chol Ha'Moed.
At the end of the ceremony, the cloth or cloth cover that has been placed on the headstone is removed, usually by close family members. The service included reading some psalms. Gesher HaChaim quotes (chapters) 33, 16, 17, 72, 91, 104, and 130, then someone says Psalm 119 and reads verses that spell the names of the deceased and letters of the word Neshama i>. " This is followed by Mourner's Kaddish (if minyan available), and the prayer "El Malei Rachamim". This service may include a short speech to the deceased. Monument
Initially, it was not a common practice to place a name on a tombstone. The common practice of engraving the name of the deceased in a monument is the practice of returning (only) "the last few hundred years".
The Jewish community in Yemen, prior to their immigration to the Land of Israel, did not place the tombstone on the grave of the dead, except on rare occasions, choosing to follow the dictum of Rabban Shimon ben Gamliel who said: "They did not build a monument (tombstone) Their Philosopher and Halachic decisor Maimonides also decided that it was not permissible to raise the tombstone above the graves of the righteous, but permitted to do it for the common man. In contrast, the more recent custom of Spanish Jews, following the teachings of Ari z "l ( Sha? Ar Ha-Mitzvot, Parashat Vaye? I ), is constructing the tombstone above the grave, seeing it as part of complete redemption and amendment for the deceased.Likewise, Rabbi Shelomo b) Avraham Aderet (RASHBA) wrote that it was a way of showing honor to the dead, in this way the practice spread, especially among Jews from Spain, North Africa and Ashkenaz Today in Israel, all the Jewish cemeteries are marked with gravestones.
Annual memories
Yahrtzeit
Yahrtzeit , ????????, means "Year Time" in Yiddish. Alternative spellings include yortsayt (using Yiddish standard orthography Yiddo), Jahrzeit (in German), Yohr Tzeit , yahrzeit , and yartzeit . This word is used by Jews who speak Yiddish, and refers to the anniversary of the death of a relative. Yahrtzeit literally means "time [one] year".
Nachala
This warning is known in Hebrew as nachala ("inheritance," or "inheritance"). This term is used by most Sephardic Jews, although some use the term Ladino meldado or less commonly, anyos ("year"). This is widely observed, and based on Jewish tradition that mourners were asked to commemorate the death of a relative.
Commemorate
The Jews were asked to commemorate the deaths of parents, siblings, spouses, or children. When a first relative (a parent, sibling, spouse, or child) initially hears about the death of a relative, it is a tradition to express one's sadness by tearing their clothes and saying "Baruch Dayan HaEmet" (Blessed is True Judge).
The Yahrtzeit usually falls every year on the date of the Hebrew death of a brother who died according to the Hebrew calendar. There are questions that arise as to what dates should be if this date falls on Rosh Chodesh or in the leap year of the Hebrew calendar. Specifically, there are several permutations, as follows:
Yahrzeit is performed every year, for a full day on the date of death according to the Hebrew calendar. The synagogue tells members of secular dates.
The main duty of halachic is to pronounce mourning versions of Kaddish , three times (previous afternoon, morning and afternoon), and many attend synagogues for the evening, morning and evening day on this day.
During the morning prayer service, the mourner, Kaddish, was read at least three times, two of which were part of the daily service and another added to the mourning house. Both there and in the synagogue, another Kaddish, Rabbi's Kaddish, was also said in the morning service at Nusach Ashkenaz and twice at Sfard/Sfardi.
As a widely practiced practice, mourners also lit a special 24-hour burning candle, called the "Yahrzeit" candle.
Turning the yahrtzeit candles to remember your loved ones is minhag ("custom") embedded in Jewish life in honor of the memory and soul of the dead.
Some Jews believe that strict Jewish law requires that one should fast on the day of Yahrzeit's parents; Though most believe it is not necessary, some people do fasting habits on the day of Yahrtzeit, or at least restrain themselves from meat and wine. Among many Orthodox Jews it has become customary to make siyum by completing the Talmud's tract or the volume of the Misnah on the day before Yahrtzeit, in honor of the deceased. A halakha requiring siyum ("celebratory meal"), after the completion of such a study, excludes the requirement for fasting.
Many synagogues will have lights on a special memorial plaque on one of the synagogue walls, with the names of the deceased synagogues. Each of these lights will be lit for people at Yahrzeit (and in some synagogues, the whole Hebrew month). All lights will be turned on for Yizkor service. Some synagogues will also turn on all lights for anniversaries, such as Yom Ha'Shoah .
Visiting grave
Some have a habit of visiting the cemetery on fasting days (Shulchan Aruch Orach Chayim 559: 10) and before Rosh Hashanah and Yom Kippur (581: 4, 605), if possible, and for Yahrzeit. During the first year of the cemetery frequented in shloshim, and yartzeit (but can be visited anytime).
Even when visiting a Jewish tomb that is never known by visitors, his habit is to place a small stone in the grave using his left hand. This shows that a person visits the cemetery, and is also a way of participating in a funeral mitzvah. Leaving flowers is not a traditional Jewish practice. Another reason to leave the stone is to take care of the tomb. In Biblical times, tombstones were not used; graves are marked with stone mounds (a kind of rough pyramid), so by placing (or replacing) them, one perpetuates the existence of the site.
The tradition of traveling to the cemetery on the occasion of Yahrzeit is ancient.
Warning via prayer
Mourner's Kaddish
Kaddish Yatom or Orad's "Orphan's Kaddish" or "Mourner's" Kaddish, said in all prayer services, as well as at funerals and warnings. Customs to read Kaddish the Mourner is very different among the various communities. In many Ashkenazi synagogues, especially Orthodox, it is customary that everyone in the synagogue stands. In the Sephardi synagogue, most people sit for most of Kaddish's remarks. In many non-Orthodox Ashkenaz people, the habit is that only mourners stand and sing, while the rest of the congregation sits, just chanting responsively.
HashkabÃÆ'³th
In many Sephardic communities, Hashkab's prayers are read to people who died in the year after death, on the anniversary of the death of the deceased ("nahalah" or "aÃÆ' Â ± os"), and at the request of the deceased's family. Some Sephardic communities also read HashkabÆ'³³th for all their deceased members at Yom Kippur, even those who had died years earlier.
Yizkor
Yizkor ("remember") prayer is read by those who have lost one or both of their parents. It may also say Yizkor to other relatives. Some may also say that Yizkor is a close friend who has died. It is customary in many communities for those who have both surviving parents to leave the synagogue during Yizkor's service when it is said. "
Yizkor's prayer is pronounced four times a year, and is intended to be read in the synagogue with minyan; if one can not be together with the minyan, one can recite it without one. These four Yizkor services were held at Yom Kippur, Shemini Atzeret, on the last day of Easter, and Shavuot (Shavuot's second day, in Shavuot watching communities for two days).
The El Malei Rachamim prayer, where God was asked to remember and provide rest for dead souls, was read as the main prayer of the Yizkor service.
Yizkor is not usually said in the first year of mourning, until the first yahrzeit has passed. This practice is customary and historically not considered a liability.
In Sephardic custom there is no Yizkor prayer, but HashkabÃÆ'³th serves a similar role in service.
Av HaRachamim
Av Harachamim is a Jewish memorial prayer written at the end of the 11th century, after the destruction of the German Jewish community around the Rhine river by the Crusaders. It was recited to many Shabbatots before the Musaf, and also at the end of Yizkor's service.
Communal response to death
Most Jewish communities have non-profit organizations that maintain cemeteries and provide chevra kadisha services for those in need. They are often formed from women's synagogue groups.
Zihui Korbanot Asson (ZAKA)
ZAKA (heb.? ") For Zihui Korbanot Asson is on." Identifying Disaster Victims " - Hessed shel Emet is lit." True Goodness " - is a public emergency response team in the State of Israel, officially recognized by the government.The organization was founded in 1989. Members of ZAKA, most of them Orthodox, assisted ambulance crew , identifying victims of terrorism, road accidents and other disasters and, if necessary, collecting body parts and spilling blood for proper funerals They also provide first aid and rescue services, and help with finding lost people, in the past they have responding after disasters around the world. Hebrew Free Burial Association
Hebrew Free Burial Association is a non-profit organization whose mission is to ensure that all Jews receive a proper Jewish burial, regardless of their financial ability. Since 1888, more than 55,000 Jews have been buried by HFBAs in their graves located in Staten Island, New York, Silver Lake Cemetery and Mount Richmond Cemetery.
Hebrew Benevolent Society of Los Angeles
Formed in 1854 for the purpose of "... acquiring a plot of land suitable for the purpose of burying the land for their deceased faith, as well as to set aside some of their time and means for holy purposes of virtue," the Hebrew Association of Hebrews Los Angeles founded the first Jewish cemetery in Los Angeles on Lilac Terrace and Lookout Drive in Chavez Ravine (the current home for Dodger Stadium). In 1968, a plaque was posted on its original site, identifying it as California's Historic Landmark # 822.
In 1902, due to poor environmental conditions due to the uncontrolled expansion of the oil industry in the region, it was proposed by the Congregation B'nai B'rith to secure a new plot of land in what is now called East LA, and to move the buried remains to the new site , with the continued provision for the burial of the poor. The site, Peace Memorial Park House, remains in operation and is the oldest Jewish cemetery in Los Angeles. The indigenous people are now known as the "Los Angeles Jewish Family Service".
Controversy after death
Donated organs
Being an organ donor is strictly prohibited by some, and allowed, in principle, by others.
According to some Jewish denominations, once death has been clearly established, provided the instruction has been left in written will of life, it is possible. However, there are a number of practical difficulties for those who want to cling to Jewish law. For example, a person who dies of a clinical standard may not be dead according to Jewish law. The Jewish law does not permit the donation of organs essential to the survival of donors who are in near-death but who have not yet died according to Jewish law. Orthodox Jews and Haredis may need to consult their rabbis on a case by case basis.
Jewish views on cremation
Halakha (Jewish law) forbids cremation.
An ancient historian is described as a "distinguishing characteristic" that "the Jews are buried, rather than burned, the dead." Judaism emphasized burial on earth (including the tomb, as in the caves) as a religious duty to lay the remnants of a person to rest. This, as well as the belief that the human body is created in a divine image and not destroyed before or after death, teaches the belief that it is necessary to keep the whole body intact in burial, to anticipate the eventual resurrection of the dead in the messianic age. Nevertheless, some religiously disobedient Jews, or who are bound to alternative movements or religious sects who do not see some or all of the Law as binding on them, have chosen cremation either for themselves before death, or for the one they are love, an option made in 2016 by more than 50% of non-Jews in the United States.
Suicide
- See the section on Judaism in the main article, The religious view of suicide.
When Judaism considers suicide as a form of murder, a Jew who commits suicide is denied some privileges after death: No eulogy should be given to the deceased, and burial in the main part of Jewish cemetery is usually not allowed.
Recently, most people who die of suicide are considered as victims of poor depression or serious mental illness. Under this interpretation, their own "homicide" act is not considered a voluntary act of self-destruction, but rather the result of an unintended condition. Therefore they are deemed to have died for reasons beyond their control.
In addition, the Talmud (in Semakhot, one of the minor tractates) acknowledges that many elements of the mourning ritual exist for survivors alive as to the dead, and that these elements must be performed even in cases of suicide..
In addition, if there is reasonable doubt that death may not be suicidal or that the deceased may have changed his mind and repented at the last moment (for example, if it is unknown whether the victim falls or jumps from a building, or if the person falls changed his mind mid autumn), the benefits of the doubt are given and funerary and mourning rituals are common. Lastly, underage suicide is considered a result of a lack of understanding ("da'at"), and in such cases, regular mourning is observed.
Tattoo
Halakha (Jewish law) forbids tattoos, and there is a persistent myth that this prevents burial in Jewish cemeteries, but this is not true. A small number of burial communities will not receive corpses with tattoos, but Jewish law does not mention burial of tattooed Jews, and almost all burial communities have no such restrictions. Removing a dead Jewish tattoo is forbidden because it will be considered damaging the body . This case has become one of the public concerns of the present generation because of the large population tattooed in Nazi concentration camps between 1941 and 1944. However, it should be noted that, because the tattoos were forced upon the recipient in a situation where any resistance can be done. expecting official murder or brutality, their presence in no way reflects the violation of Jewish law on the living or the dead; somewhat under these circumstances indicates compliance with positive commands to maintain an innocent life, including ones own, passively allowing the mark to be applied.
The death of an apostate Jew
There is no wailing for an apostate Jew according to Jewish law. (See the article for a discussion of what actions and motivations make the Jews "apostate.")
In recent centuries, the custom has developed among Ashkenazic Orthodox Jews (including Hassidic Jews and Haredis), that families will "sit shiva" if and when one of their relatives will abandon the folding of traditional Judaism. The definition of "leaving the fold" varies within the community; some will sit shiva if a family member marries a Gentile; others will only sit shiva if individuals truly convert to another religion, and even then some will make a distinction between those who choose to do it on their own free will and those who are forced to repent. (In Sholom Aleichem's Tevye, when the child's title character converts to Christianity to marry a Christian, Tevye sits shiva for him and generally refers to him as "dead.") At the peak of Mitnagdim (anti-Hassidic), at the beginning nineteenth century, some Mitnagdim even sit shiva if a family member joins with Hassidism. (It is said that when Leibel Eiger joined Hassidism, his father Rabbi Shlomo Eiger sat in the shiva, but his grandfather, the famous Rabi Akiva Eiger, did not, also said that Leibel Eiger came into menachem avel [comforting the bereaved]). By the mid-twentieth century, however, Hassidism was recognized as a valid form of Orthodox Judaism, and thus the (controversial) practice of sitting shiva for those who returned to Hassidism ceased to exist.
Today, some Orthodox Jews, especially more traditional ones (such as many Haredi and Hassidic communities), continue the practice of sitting shiva for family members who have left the religious community. However, more liberal Jews may question the practice, avoiding it as a very harsh action that can make it harder for family members to return to traditional practice if they will consider doing so.
Education
The Jewish Learning Institute Rohr teaches courses on spiritual goals of loss and soul after death.
Day of warnings
- Tisha B'Av
- A day of mourning for the destruction of the First and Second Temple in Jerusalem and other events.
- Yom Kippur, Shemini Atzeret, Pesach last day, Shavuot
- Four days where Yizkor read
- The tenth of Tevet
- The fasting day makes it a habit for some to say the Kaddish to those who are unknown or who died in the Holocaust
- Yom HaShoah
- National warning day in Israel (and by many Jews around the world) for those killed in the Holocaust and the Righteous Among Nations
- Yom Hazikaron
- National warning day in Israel for those who died in Israeli service or killed in terrorist attacks
Also see
- Chevra kadisha
- Acknowledgment for the dead in Judaism
- Kaddish
- Jewish eschatology, about the Jewish view of the wild
Reference
Definition of Yizkor
Further reading
- Afsai, Shai, "The Shomer" Part 1 of 2, and "The Shomer" Part 2 of 2, in Bewildering Stories, 2012.
- Brener, Anne, Sorrow and Mitzvah: Guided Journal for Walking on the Path of Prosperity Through Sadness to Heal , Jewish Lamp Publishing, 1993.
- Diamant, Anita, Say Kaddish: How to Entertain the Dead, Bury the Dead, and Mourn the Jews . Schocken Books, 1999.
- Goodman, Arnold M., The Ordinary Pine Box: Back to Simple Jewish Cemetery and Everlasting Tradition , Ktav Publishing House, 2003.
- Kolatch, Alfred J., The Jewish Script Book, Why, Book, Jonathan David Publishers, 1993.
- Kelman, Stuart, Chesed Shel Emet: A Guide to Taharah , EKS Publishing Co., 2003.
- Klein, Isaac, Guide to Jewish Religious Practice , Ktav Publishing House, 1979.
- Lamm, Maurice, Jewish Path in Death and Grief , Jonathan David Publishers, 2000. Available in print form; also available free online.
- Riemer, Jack, Keep Your Values ​​Alive - Ethical Wills and How to Prepare Them , Jewish Lights Publishing, 1991.
- Riemer, Jack, Jewish Insight on Death and Grief , Syracuse University Press, 2002.
- Syme, Daniel B. and Sonsino, Rifat, What Happens After I Die? The Jewish View of Life After Death , Press URJ, 1990.
- Wolfson, Ron, Time for Mourning, Time to Enter: A Guide to Jewish Comfort and Comfort, Jewish Lamp Publishing, Woodstock, Vermont. 1996.
- Wolpe, David, Making Material Loss - Creating Meaning in Difficult Times , Penguin, 1999.
- Definition of Yizkor
External links
- Jewish Encyclopedia: Mourning
Source of the article : Wikipedia
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