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subsection 9 1 tikkun sponsoring food 10 communal responses to death toggle communal responses to death subsection 10 1 zihui korbanot asson zaka 10 2 hebrew free burial association hfba 10 3 hebrew benevolent society of los angeles 11 controversy following death toggle controversy following death subsection 11 1 donating organs 11 2 jewish view of cremation 11 3 suicide 11 4 tattoos 11 5 death of an apostate jew 12 days of remembrance 13 see also 14 references toggle references subsection 14 1 sources 15 further reading 16 external links toggle the table of contents bereavement in judaism 17 languages مصرى català čeština deutsch español français עברית italiano lietuvių nederlands português русский simple english slovenčina türkçe اردو ייִדיש edit links article talk english read edit view history tools tools move to sidebar hide actions read edit view history general what links here related changes upload file permanent link page information cite this page get shortened url switch to legacy parser print export download as pdf printable version in other projects wikimedia commons wikidata item appearance move to sidebar hide from wikipedia the free encyclopedia jewish mourning practices part of a series on judaism movements orthodox haredi hasidic modern open traditional conservadox conservative reform reconstructionist humanistic renewal science karaite haymanot philosophy principles of faith kabbalah messiah ethics chosenness god names musar movement texts tanakh torah nevi im ketuvim ḥumash siddur piyutim zohar rabbinic mishnah talmud midrash tosefta law mishneh torah tur shulchan aruch mishnah berurah aruch hashulchan kashrut tzniut tzedakah niddah noahide laws holy cities places jerusalem safed hebron tiberias synagogue beth midrash mikveh sukkah chevra kadisha holy temple tabernacle important figures abraham isaac jacob moses aaron david solomon sarah rebecca rachel leah rabbinic sages chazal tannaim amoraim savoraim geonim rishonim acharonim religious roles rabbi rebbe posek hazzan dayan rosh yeshiva mohel kohen culture and education brit milah zeved habat pidyon haben hebrew calendar shabbat bar and bat mitzvah marriage bereavement yeshiva kollel cheder ritual objects sefer torah tallit tefillin tzitzit kippah mezuzah menorah shofar four species etrog lulav hadass arava bendle kittel gartel prayers shema amidah aleinu kaddish minyan birkat hamazon shehecheyanu hallel havdalah tachanun kol nidre selichot s lichot major holidays rosh hashanah yom kippur sukkot pesach shavuot purim hanukkah other religions christianity hinduism islam mormonism samaritanism abrahamic religions judeo christian pluralism related topics antisemitism apostasy criticism fundamentalism holocaust theology israel jesus jews muhammad music zionism judaism portal v t e onen redirects here for people named onen see onen surname bereavement in judaism hebrew אֲבֵלוּת romanized ʾăvēlût lit mourning is shaped and governed by a combination of jewish custom מִנְהָג minhāg pl מִנְהָגִים minhāgîm observations of figures in the hebrew bible and mitzvot biblical hebrew מִצְוֹת romanized miṣwôt lit commandments sing מִצְוָה miṣwāh derived therefrom in judaism s rabbinic literature chazal the rabbis and scholars whose discussions are recorded in the mishnah talmud and tosefta explicate mourning halakha in for example mo ed katan 14b 28b 1 sotah 14a 4 2 berakhot 6b 3 and sanhedrin 46b 4 the details of observance and practice vary according to each jewish community mourners edit in judaism the principal mourners are the first degree relatives parent child sibling and spouse 5 there are some customs that are specific to an individual mourning a parent religious laws concerning mourning do not apply to those under thirteen years of age nor do they apply when the deceased individual is aged 30 days or less 6 upon receiving news of the death edit baruch dayan emet in a 1727 siddur illustrated by nathan ben samson of mezhyrich upon receiving the news of the death the following blessing is recited בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם דַּיַּן הָאֱמֶת bāruḵ ʾattā ʾadōnāy ʾelōhēnû meleḵ hāʿolām dayyan hāʾemet blessed are you yhwh our god king of the universe the judge of truth 7 in the hebrew bible the mourning custom was to tear one s clothes the moment one heard the news of a death the modern practice is for the close relatives who are the principal mourners to tear their clothing at the funeral 8 terminology and timing edit avel pl avelim mourner s avelut mourning of which there are different levels based on who is mourned and the timing post death aninut generally the day when the news is heard before burial a mourner in this period is known as an onen shiva seven days from the hebrew word shiva שִׁבְעָה seven begins with the burial day shloshim 30 days starting from the day of burial shneim asar chodesh mourning period of twelve months for a deceased parent chevra kadisha burial society hesped eulogy qaddish said by a mourner or by someone on behalf of a mourner qeriah tearing timing varies by custom at times deferred to the funeral chapel or at the cemetery qvura burial levaya funeral service the word means escort ing l illui nishmat hebrew for elevation of the soul sometimes abbreviated li n matzevah monument or tombstone see also unveiling of the tombstone petira passing shemira watching or guarding of the body until burial to ensure it is not left unaccompanied tahara purification by water of the body yahrzeit yiddish for anniversary of the hebrew jewish date of passing chevra kadisha edit the chevra kadisha hebrew חברה קדישא sacred society is a jewish burial society usually consisting of volunteers men and women who prepare the deceased for proper jewish burial 9 their job is to ensure that the body of the deceased is shown proper respect ritually cleansed and shrouded their work is traditionally understood as an expression of chesed shel emet hebrew חֶסֶד שֶׁל אֱמֶת true kindness a term used in jewish tradition to describe acts of kindness performed for the deceased who cannot repay or acknowledge them 10 classical rabbinic sources regard care for the dead as the purest form of gemilut chasadim acts of loving kindness emphasizing the dignity kavod hamet owed to every person in death 11 12 as part of this obligation the chevra kadisha carries out burial preparations with discretion simplicity and equality reflecting the communal responsibility to honor the deceased and support the bereaved 13 14 15 many local chevra kadishas in urban areas are affiliated with local synagogues and they often own their own burial plots in various local cemeteries some jews pay an annual token membership fee to the chevra kadisha of their choice so that when the time comes the society will not only attend to the body of the deceased as befits jewish law but will also ensure burial in a plot that it controls at an appropriate nearby jewish cemetery if no gravediggers are available then it is additionally the function of the male society members to ensure that graves are dug in israel members of chevra kadishas consider it an honor not only to prepare the body for burial but also to dig the grave for a fellow jew s body particularly if the deceased was known to be a righteous person many burial societies hold one or two annual fast days especially the 7th day of adar yartzeit of moshe rabbeinu moses 9 and organize regular study sessions to remain up to date with the relevant articles of jewish law in addition most burial societies also support families during the shiva traditional week of mourning by arranging prayer services preparing meals and providing other services for the mourners 16 preparing the body taharah edit there are three major stages to preparing the body for burial washing rechitzah ritual purification taharah and dressing halbashah the term taharah is used to refer both to the overall process of burial preparation and to the specific step of ritual purification prayers and readings from torah including psalms song of songs isaiah ezekiel and zechariah are recited the general sequence of steps for performing taharah is as follows the body guf is uncovered it has been covered with a sheet awaiting taharah the body is washed carefully any bleeding is stopped and all blood is buried along with the deceased the body is thoroughly cleaned of dirt body fluids and solids and anything else that may be on the skin all jewelry is removed the beard if present is not shaved the body is purified with water either by immersion in a mikveh or by pouring a continuous stream of 9 kavim usually 3 buckets in a prescribed manner the body is dried according to most customs the body is dressed in traditional burial clothing tachrichim a sash avnet is wrapped around the clothing and tied in the form of the hebrew letter shin representing shaddai one of the names of god the casket aron if there is one is prepared by removing any linings or other embellishments a winding sheet sovev is laid into the casket outside the land of israel if the deceased wore a prayer shawl tallit during their life one is laid in the casket for wrapping the body once it is placed therein one of the corner fringes tzitzit is removed from the shawl to signify that it will no longer be used for prayer and that the person is absolved from having to keep any of the mitsvot the body is lifted into the casket and wrapped in the prayer shawl and sheet soil afar from the land of israel if available is placed over various parts of the body and sprinkled in the casket the casket is closed after the closing of the casket the ḥevra asks forgiveness of the deceased for any inadvertent lack of honor shown to the deceased in the preparation of the body for burial caskets are not used in israel with the exception of military and state funerals when the casket is being carried on the shoulders of others or in many parts of the diaspora especially in eastern europe and arab countries instead the body is carried to the grave or guided on a gurney wrapped in a shroud and tallit and placed directly in the earth in the diaspora in general a casket is only used if required by local law traditionally caskets are simple and made of unfinished wood both wood with a finish and metal would slow the return of the body to dust genesis 3 19 strictly observant practice avoids all metal the wood parts of the casket are joined by wood dowels rather than nails there is no viewing of the body and no open casket at the funeral sometimes the immediate family verify the identity of the deceased and pay their final respects right before the funeral from death until burial it is traditional for guards or shomrim watchers to stay with the deceased it is traditional to recite psalms tehillim during this time funeral service edit the jewish funeral consists of a burial also known as an interment cremation is forbidden burial is considered to allow the body to decompose naturally therefore embalming is forbidden burial is intended to take place in as short an interval of time after death as possible displaying of the body prior to burial does not take place 17 18 flowers are usually not found at a traditional jewish funeral but may be seen at statesmen s or heroes funerals in israel 19 in israel the jewish funeral service usually commences at the burial ground in the united states and canada the funeral service commences either at a funeral home or at the cemetery occasionally the service will commence at a synagogue in the case of a prominent individual the funeral service can begin at a synagogue or a yeshivah if the funeral service begins at a point other than at the cemetery the entourage accompanies the body in a procession to the cemetery usually the funeral ceremony is brief and includes the recitation of psalms followed by a eulogy hesped and finishes with a traditional closing prayer the el maleh rachamim 20 the funeral the procession accompanying the body to the place of burial and the burial are referred to by the word levayah meaning escorting levayah also indicates joining and bonding this aspect of the meaning of levayah conveys the suggestion of a commonality among the souls of the living and the dead 18 yemenite jews prior to their return to the land of israel maintained an ancient practice during the funeral procession to halt at at least seven stations before the actual burial of the dead beginning from the entrance of the house from whence the bier is taken to the graveyard itself this has come to be known as ma amad u moshav lit standing and sitting or seven standings and sittings and is mentioned in tosefta pesahim 2 14 15 during which obsequies only men and boys thirteen years and older took part but never women at these stations the bier is let down by the pallbearers upon the ground and those accompanying will recite hatzur tamim pe ulo etc ana bakoach etc said in a doleful dirge like melody and which verses are followed by one of the party reading certain midrashic literature and liturgical verse that speaks about death and which are said to eulogize the deceased 21 keriah edit main article keriah the mourners traditionally make a tear keriah or kriah קריעה in an outer garment before or at the funeral 8 22 the tearing is required to extend in length to a tefach handbreadth 23 24 or what is equivalent to about 9 centimetres 3 5 in the tear should be on the left side over the heart and clearly visible for a parent including foster parents and on the right side for siblings including half brothers and half sisters 6 children and spouses and does not need to be visible non orthodox jews will often make the keriah in a small black ribbon that is pinned to the lapel rather than in the lapel itself 25 26 in the instance when a mourner receives the news of the death and burial of a relative after an elapsed period of 30 days or more there is no keriah or tearing of the garment except in the case of a parent in the case of a parent the tearing of the garment is to be performed no matter how long a period has elapsed between the time of death and the time of receiving the news 6 if a child of the deceased needs to change clothes during the shiva period they must tear the changed clothes no other family member is required to tear changed clothes during shiva children of the deceased may never sew the torn clothes but any other mourner may mend the clothing 30 days after the burial 27 eulogies edit a hesped is a eulogy and it is common for several people to speak at the start of the ceremony at the funeral home as well as prior to burial at the gravesite a nd abraham came to eulogize sarah gen 23 2 uses the word lispod from which is derived the hebrew term hesped there is more than one purpose for the eulogy it is both for the deceased and the living and should appropriately praise the person s good deeds 28 to make us cry 29 some people specify in their wills that nothing should be said about them days of no eulogy edi...
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