Shiva (Hebrew: ???? ?, literally "seven") is the weeklong period of mourning in Judaism for the first time relatives-two. This ritual is referred to as "Shiva Shiva". Traditionally, there are five stages of mourning in Judaism. Shiva is considered the third stage of mourning, and is seven days. Following the previous two stages, Shiva embraces the moment when individuals discuss their loss and accept the comfort of others. It is necessary to observe the shiva for a father, mother, wife, husband, son, daughter, brother, and/or sister who has died. Not required to observe shiwa for individuals younger than thirty days at death. At the cemetery, mourners wearing outer garments or torn ribbons during the procession in a ritual known as keriah . These clothes are worn throughout the entire shiva. Typically, seven days begin as soon as the deceased is buried. After the burial, the mourner assumes the halakhic status of avel (Hebrew: ??? , "mourner"). The burial place needs to be completely covered by the earth so that shiva can begin. This state lasts for the entire duration of shiva. During the Shiva period, individuals remain at home. Friends and family visit those who grieve to offer their condolences and comfort. The process, though of biblical origin, mimics the natural way an individual faces and overcomes sadness. Shiva allows individuals to express their sadness, discuss the loss of a loved one, and slowly reenter the community.
Video Shiva (Judaism)
Etymology
The word shiva is derived from the Hebrew shiv'ah (Hebrew: ???? ? lit.Ã, 'seven'). Historical and biblical records represent a period of multi-day mourning, a strictly ruled out time for observing and expressing sadness. There are many examples that mention the traditional Judaic mourning process known as shiva .
Maps Shiva (Judaism)
Biblical account of shiva
Amos states that he will "turn your party into mourning, and all your songs become lament". In this example, Amos describes a period of time devoted exclusively to grieving and accepting the loss of a loved one. During this time, he stated that during the mourning process one has to abandon feasts and singing, which denotes the refusal of celebration.
During the loss of his two sons, Aaron, the High Priest, describes a process of mourning similar to what we witness today. Aaron explained to Moses that the time provided for mourning was not meant for the feast, but it was meant to express sorrow for the loss of a loved one.
In the story of Joseph and his father, Jacob, Genesis 50: 1-14 describes the time in which Joseph grieved for his father's loss. The seven days of mourning that Joseph experienced was portrayed by the resi before the revelation on Mount Sinai.
In the Book of Job, it is stated that Job mourned for seven days. During this time, he sat on the ground with his friends around him. This account has in common with the "Shiva" tradition which is maintained for exactly seven days.
Stages of mourning
The process of mourning begins with the first stage, otherwise known as Aninut. During this time, individuals experience the initial shock of their loss. Often the emotions associated with the Aninut period include anger, denial, and distrust. This is the most extreme period of mourning, and it is at this time that the keriah, or the tearing of clothes, is done. The stage starts from the moment the individual dies to the end of the funeral. Following Aninut is Shiva, where the mourners are dedicated for seven days dedicated to remembering the deceased individual. Throughout the shiva, individuals are instructed to take a break from their routine to focus on their loss as well. After shiva is the stage of mourning known as sheloshim. During this period, the results mourn for thirty days after the funeral. The first seven days of sheloshim are the shiva period, but sheloshim continues after the shiva has ended. After a strong shiva period, which is primarily contained in the home, Sheloshim allows individuals to leave their residence and start interacting with others again. Sheloshim encourages individuals to start taking part in social relationships to slowly reduce back to normal day-to-day activities. Through the final stage, yahrzeit or yizkor, the twelve month mourning period disappears and an annual memorial service is held for the deceased individual.
Calculate shiva and sheloshim time
The shiva period begins as soon as an individual is buried, and ends after seven days in the morning after public worship, or shacharite. However, if there is no public service held on the seventh morning, the service is performed in the house of the bereaved. To calculate the time of shiva, the Jewish tradition states that the whole day can be counted as a fraction too. Therefore, the first day of shiva occurs after the burial and the last day of the shiva occurs directly after the service ends. Both the first and last days, though partial, are considered a full day. For sheloshim, thirty days are counted after the burial date and continue until the end of the morning service. Like shiva, some days during the sheloshim period are considered throughout the day as well.
Religious holidays during mourning
Religious holidays during shiva and sheloshim require traditional rules to be bent slightly. Because Judaism embraces the holiday with joy, sadness and sorrow associated with mourning should be set aside until the holidays end. Usually, if a person dies before the beginning of the holiday, the holiday removes the obedience of shiva or sheloshim. Holidays are counted before the day of mourning, and rules enforced during mourning are lifted to encourage holiday celebrations. If death occurs during holidays or unknowingly, mourning begins after the holidays end. In other situations, if the entire shiva has been observed before the start of a holiday, a holiday will cancel the supervision of sheloshim, indicating the fulfillment of this period of mourning.
Sabbath
During the Sabbath, personal mourning continues, while public grief is suspended. Individuals are allowed to wear shoes and leave their homes to participate in public prayer services. To prepare Shabbat, individuals are allowed to harass shiva for up to an hour and fifteen minutes to cook, dress, and perform other tasks. If this is not enough time to do it, in certain situations there may be two and a half hours allocated to it.
Passover
During Passover, the days in the shiva obedience before starting will equal seven when the holidays begin. Because Passover is celebrated for eight days, the previous mourning period will amount to fifteen days when the holiday ends, leaving only fifteen days of sheloshim watch.
Shavuot
During Shavuot, every day in shiva's obedience before starting will be equal to seven when the holiday starts. The first day of Shavuot equals seven days. The second day of Shavuot is considered the fifteenth day, leaving only fifteen days left of obedience to sheloshim.
Succot
During the Succot, every day taking care of the shiva before starting will be equal to seven when the holiday starts. Since the Succot was observed for seven days, the previous period of mourning will amount to fourteen days when the holiday ends. Shemini Atzeret is considered the eighth day of Succot, and is equivalent to seven days of mourning. Simchat Torah is considered the twenty-second day of mourning, leaving only eight days to observe sheloshim.
Rosh Hashanah
During Rosh Hashanah, the days of shiva's obedience before starting will equal seven days when the holidays begin. Yom Kippur follows Rosh Hashanah, will symbolize the end of mourning, and the ending of both shiva and sheloshim.
Yom Kippur
During Yom Kippur, the days of shiva's obedience before the start will be equal to seven days when the holidays begin. Succot, following Yom Kippur, will symbolize the end of mourning, and the ending of shiva and sheloshim.
Yom Tov
If death occurs during Yom Tov, shiva does not begin until the funeral is over. Funerals may not happen in Yom Tov, but it can be during the days of Succot or Easter mid-sized, otherwise known as Chol HaMoed.
Chol HaMoed
If the funeral takes place in Chol HaMed of Passover, the shiva does not begin until after Yom Tov has finished. In Diaspora, where most of Yom Tovim was observed for two days, mourning did not occur on the second day, but the day was still counted as one of Shiva's days.
Shiva habits
There are many traditions established to observe the shiva. Throughout this time, mourners were asked to stay home and refrain from engaging with the social world.
Keriah
After hearing the death of a close relative, Jewish beliefs and traditions instruct individuals to tear their clothes as a major expression of sadness. The process of tearing garments is known as keriah . After tearing the clothes, the bereaved person blessed the blessing that depicted the "real Judge" as God. This blessing reminds the mourners to acknowledge that God has taken life as a close relative, and seen as the first step in accepting sorrow. The clothes are torn in the heart if the deceased is the parent, or on the chest on the right side if the deceased is another relative. The articles of torn clothes were worn throughout the Shiva period, the only exception to the Shabbat.
Wash hands
After near or around the deceased, it is an ancient custom to wash, or wash the hands minimally, as a means of purification. After the funeral, or a visit to the cemetery, individuals are asked to wash hands as a sign of spiritual transition through water. During shiva, it is mandatory to do so before entering the house. There are many different origins of this tradition, but usually these actions are associated with symbolic cleansing, the idea that death is not purely spiritual. In Judaism, the living person is considered to emphasize the value of life rather than focusing on death. When washing hands after visiting the deceased, it is customary not to miss the water cups used from person to person. The reasoning behind this comes from the belief and hope of stopping the tragedy in which it begins, rather than letting it continue from person to person as symbolized by the passing of the cup.
Eat Condolence
The first food to eat after the funeral is known as seudat havra'ah (Hebrew: ????????? , "entertaining food"). Traditionally, mourners should be served a meal of condolence by neighbors. The act of preparing such food is considered a mitzvah. Although it is a tradition, if condolence can not be prepared by neighbors, large families can do it, and in the latter case, the mourners can prepare the food. It appears that many times after the death of a loved one, the mourners have a death wish and often try to starve. Food given to them after returning home is provided with warmth to reduce that desire. In order to be considered a condolence meal, the choice of food should contain some special dishes. An example is bread, which is a symbol for life staff. In addition, the food should contain boiled eggs, cooked vegetables, and coffee or tea. Often wine is allowed to be served as well. The only time a condolence meal is not served occurs when there is no general observance of mourning or if the individual who died did so by suicide.
Candle
In Judaism, wax is a symbol of a life-long event. They are lit during major holidays, during shabbat, and during the process of wax mourning must be burned for the whole shiva. Before the death of Rabbi Judah Hanasi in the thirteenth century, he instructed that light should continue to burn. During shiva, the candle represents the deceased. Light is the symbol of man, axis and fire are the representatives of their body and soul, and their relationship to each other. Traditionally, candles must be made of oil or paraffin and should not be electric. The candle should ideally be burned in the house of the deceased, but exceptions may be made. However, however, the candle must be in the presence of those who observe the shiva. During big holidays, candles can be moved to reduce the feeling of mourning and focus on exciting opportunities at hand.
Mirrors
The mourning individual, or at Shiva's house, is asked to cover the mirror from the time one dies to the end of shiva. There are several reasons why Judaism needs this. The first reason may stem from the idea that man is created in the image of God. Thus, human beings get the same dignity and value with God. When God's creation dies, it diminishes His image. Human death disturbs the relationship between human life and the living God. Since the purpose of the mirror is to reflect the image, they are covered during mourning. The second reason why the mirror is included in the branch of Judaism from the contemplation of one's relationship with God during the death of a loved one. At this time, individuals are instructed to focus on sadness and mourning rather than themselves. To prevent selfish thoughts, all the mirrors are covered in the homes of the bereaved. The third reason that illustrates why a mirror should be closed comes from a law stating that one can not stand directly in front of a picture or adore it. Therefore, mirrors and images are hidden during mourning.
Shoes
Leather shoes are not allowed to be worn during shiva obedience. The reasoning behind this involves a lack of luxury. Without leather shoes, an individual can concentrate on mourning and deeper meaning of life. However, exceptions to this rule include pregnant women. and those with foot disease. Apart from those who observe shiva or sheloshim, guests and individuals who do not have to refrain from wearing leather shoes in the mourners' house as well.
Personal care
Similar to the idea of ​​wearing leather shoes, cleanliness and personal care fall under the notion of a task performed for pleasure. Such actions are prohibited during the observation of shiva or sheloshim because they are seen as actions performed for physical comfort. However, there are thin lines separating treatments for hygienic reasons and for convenience. Therefore, to prevent treatment for the comfort of the bereaved individual instructed to only bathe the separate body parts, head, and face. On top of this, cold or cold water is recommended. The use of cosmetics is not allowed because this is an action done for comfort and pleasure. However, exceptions to this rule are women who are brides, engaged to marry, dating to marry, or feel as if the use of makeup is necessary.
"Sit" shiva
"Sitting" shiva refers to the act of sitting on a low bench during the period of mourning. As mentioned in the Book of Job, at the time of mourning, Job's friends "sit with him on the ground seven days and seven nights". Therefore, initially, individuals who observed the period of mourning were asked to change the sofa or bed and sit on the ground. After time, modifications to this rule are made. The Halakhah states that a person is asked to sit on a low stool, or on the floor. Individuals take a seat on a low stool to indicate a lack of attention to personal comfort during the period of mourning.
Places of observation
The best place to observe the shiva is inside the home of the deceased individual. However, if obedience at the house of the deceased is not permitted or unenforceable, the second best place is at the home of a deceased relative of the deceased. During the observation of shiva, individuals are not allowed to leave the premises, however, there are certain exceptions to this rule. Exceptions include, not having enough room to house each individual observation, losing loved ones, and the inability to perform home-based services. If a person mourns being left home, they must do so without disturbing others and never alone.
Prayer at home Shiva
Praying in the house of a mourning is done to show respect for the grieving individual and the deceased. Even as early as 1790, Hebra Maarib beZemanah Oheb Shalom was established to provide mourners who observed the shiva with minyan. During 1853 in London, Hebrath Menachem Abelim Hesed Ve Emeth was built to achieve the same goal. Throughout history, prayer during mourning is very important. But during the shiva, prayer changed slightly.
Kaddish
During the mourning process, Kaddish is usually read out. Rather than losing faith in religion, Jewish tradition requires those who have experienced the loss of a loved one to openly affirm their faith in God. This is usually done in front of minyan. Kaddish's reading is done to protect the dignity and goodness of the individual who died in God's eyes. Judaism believes that before the entry of the soul to heaven, it takes a maximum of twelve months for the purest soul to be purified. Although the entire mourning lasted for twelve months, Kaddish was only recited for eleven months so it does not imply that the soul requires all the twelve months of purification.
Mourner's Prayer
Traditionally a genuine mourning prayer is known as El Molai Rachamim in Ashkenazi literature and Hashkavah in the Sephardic literature. Often the prayers of the mourners were mistaken for Kaddish. The prayer read of the mourning is done for the soul of a deceased person. Prayer itself is an attraction for the soul of the deceased to be given a proper rest. Usually these prayer readings were performed at the cemetery during the funeral, during the opening of the gravestone, as well as in the memorial service during Yom Kippur, Shmini Atzeret, the last day of Easter, and the last day of Shavuot. If the recitation is done as an individual warning, the prayer contains the name of the deceased person. However, if the reading is done in front of the group, the prayer will contain the description of the deceased individual.
The mourning prayer readings are done differently depending on the sex of the person said.
If a mourning prayer is memorized on behalf of a woman, the following text is read:
If the mourning prayer is memorized in the name of a man, the following text is read:
Minyan selama shiva
Minyan is traditionally a quorum of ten or more adult males. Often in the Conservative or Reformed community, minyan is made up of a mixture of ten or more men and women. During the shiva, minyan will gather at the homes of the grieving people for worship services. The service is similar to the one held in the synagogue. However, during shiva, certain prayers or verses are added or omitted. During the days when the Torah was read in the synagogue, it was also read in the house of Shiva. Efforts were made by the community to lend the Torah scroll to the bereaved for this purpose.
Changes in services during mourning
Addition of XLIX Psalms - Soul Redemption
Multiple Pitum ​​â € <â €
Missing Tachanun and/or Nephilat Appayim
The XVI Psalm for XLIX Psalms during the disappearance of Tachanun
Unlisted Mazmur XX
Kelalaian The Priestly Benediction (Nomor VI: 24-26)
It does not include six Psalms before the Friday night service
The negligence of the XC Psalm: 17 verse: "And let the majesty of our God be upon us: establish us also the work of our hands,
Spices were removed from use in the house of a mourning for Havdalah (the end of shabbat)
References
See also
- Misery in Judaism
- Shemira
External links
- Shiva Connect: Trusted Resources for Jewish and Shiva Cemetery Seated
- Judaica's Guide: Sitting Shivah
- Aish.com: Shiva & amp; Mourning
- myKaddish.com
Source of the article : Wikipedia
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