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Archive 1 |
As far as organ donation goes, I can only speak of what I know, namely the Orthodox perspective, but clearly it is allowed under the right conditions -- see, for example, www.hods.org. (I can provide plenty of primary sources if needed.) Already in the 1700s was the topic discussed (in the form of corneal transplants), and while yes it is considered a form of atonement for the body to decompose and an attempt is made to recover and bury as much as possible, Orthodoxy never claimed that full burial was required for the soul to go to heaven. (If it was, would that mean that all those who perished at Auschwitz can't go to heaven?) The IP address used by the previous user has been repeatedly warned for vandalism and/or adding nonsense. I'm happy to have a discussion about Judaism's view on organ donation, but for now I really don't think we can say "all denominations prohibit." The previous user may have been quoting a minority opinion at best. TLMD13 20:13, 25 September 2006 (UTC)TLMD13
The page, as it stood, did not appear to reflect the serious practical difficulties for orthodox jews who wish to be organ donors. There was no source for the statement about donors in Israel. I have amended the page accordingly. You might want to look at the following links to see why I thought the changes were necessary: http://www.chabad.org/library/article_cdo/aid/371776/jewish/Organ-Donation.htm and here is a leaflet published by the National Health Service in the UK: https://www.uktransplant.org.uk/ukt/newsroom/fact_sheets/religious_leaflets/judaism_and_organ_donation/judaism_and_organ_donation_v2.pdf 62.25.109.198 ( talk) 17:31, 26 January 2009 (UTC)
This article currently has no lead, and with the article name, it's kind of hard to construct one. I would like to see the article moved to Bereavement in Judaism for starters, since "Jewish bereavement" is not what the article is about, it's about bereavement in Judaism. Discuss. Tomer TALK 18:33, September 8, 2005 (UTC)
The article mentions that the casket is both sealed and left unsealed. Anyone know which it is? Thanks. 152.15.103.85 19:53, 31 March 2006 (UTC)
Huh? What's this business about headstone footstone? Are you talking about what we call it in Hebrew, or what the actual stone looks like, or ...? I've never heard of this one before; does anyone have a source for this? Unless we can source this, or others can confirm this as something they've heard of, I'm wondering if this should be deleted. TLMD13 08:30, 15 September 2006 (UTC)TLMD13
What's the Jewish bereavement/draft redirect page about? is that a wiki software artifact (left over from the title change way back)?
It seems that a lot of sections are being cut short in the interests of space, size, and appearance. Mostly the sections that I would see as the grieving and memorializing bits that stop this article from being called "Death in Judaism." I've seen other articles be split into multiple pages without actually being split as articles. I think they were able to keep the TOC intact on each of the pages, though. Anyway, that was what I was thinking of trying to do here.
I created the page, but I don't have the time, and don't have the fight left in me to do things like this anymore.
1 Death and dying
1.1 Death bed
1.2 Death itself
1.3 Vigil
2 Chevra kadisha
2.1 Preparing the body
3 Funeral service
3.1 Eulogies
4 Burial
10 Communal responses to death
10.1 Zihuy Korbanot Asson (ZAKA)
10.2 Hebrew Free Burial Association (HFBA)
11 Controversy following death
11.1 Donating organs
11.2 Jewish view of cremation
11.3 Suicide
11.4 Tattoos
11.5 Death of an apostate Jew
11.6 Death of an infant
12 After death in Judaism
7 Matzevah - Unveiling of the headstone
14 The Holocaust
5 Mourning
5.1 Keriah and shivah
5.2 Commencing and calculating the seven days of mourning
6 Stages of mourning
6.1 First stage - aninut
6.2 Second stage - avelut
6.3 Third stage - shiv'ah
6.4 Fourth stage - shloshim
6.5 Fifth stage - shanah a year of mourning
8 Annual remembrances
8.1 Yahrzeit
8.2 Visiting the gravesite
9 Memorial through prayer
9.1 Mourner's Kaddish
9.2 Yizkor
9.3 Av HaRachamim
13 National days of remembrance
-- I think it's advantageous to deal with the whole subject in one article. It is split in other online sources, and to my mind more difficult to find and sort out. I also think that the flow from death through mourning is a continuous process and properly dealt with holistically. Jeff, 26 November 2006
I did a fairly significant re-write of this section, partly for clarity and partly to try to get the level of detail a little more consistent throughout the section. Introduced a number of new transliterations of Hebrew terms.
Johnny Lee
jlee
04:13, 7 February 2007 (UTC)
Anon. IP added the thing about sitting shiva when someone marries out; not quite so simple -- I'm going to expand upon this. (They say the minhag developed from a quote that R' Gershom sat shiva for his son k'shenishtamed, when in fact that was a typo, the girsa was shenishtamed -- i.e., when he died.) TLMD13 14:35, 8 January 2007 (UTC)TLMD13
Can
TLMD13 or someone else please provide a reference for the typo, maybe the name of the text that contained the typo, and ideally also a source which explains the mistake which was made and the effect of the new ruling (perhaps by a posek)?
130.164.79.143
17:25, 5 March 2007 (UTC)
Anon. IP added right after the Keriah paragraph that it's done for "apostasy" as well. If this refers to sitting shiva for a Jew who's gone "apostate", that's addressed elsewhere in the article. If we mean Keriah as a response to hearing 'chiruf v'giduf', e.g. as described in II Kings, that's true, but a.) not sure it belongs here; ideas about this? b.) I don't think "apostasy" is the appropriate term (maybe 'heresy' would be better); the episode in II Kings, which is the original source, has a pagan ambassador saying all sorts of awful things about the God of Israel -- it's heretical to Judaism, but not 'apostasy' to the fellow saying it, who was never Jewish to begin with. (And then there's the Talmud's discussion of what kinds of curses are rare enough to still be shocking, 'or else your shirt would be full of tears', etc.) Any thoughts on this? TLMD13 14:52, 10 July 2007 (UTC)TLMD13
Integration of the term levayah seems valid, in that levayah, rather than "funeral" may well be the only term used in traditional communities. Further, the meaning "accompanying" supports the understanding of the mitzvah, whereas the word funeral does not even in translation, tie into the Jewish hashkafa. —Preceding unsigned comment added by Comik ( talk • contribs) 01:32, 2 January 2009 (UTC)
What does the standalone paragraph "(Note- Buried not within 24hours)" mean? AlanM1 ( talk) 01:23, 25 September 2010 (UTC)
I'd like to find a source to verify info about the Orthodox opinion on tattoos and burial. Specifically related to: Holocaust, converts/baalai tshuvah who never removed their tattoos, removing post-mortem, laser surgery, and if the person doesn't remove pre or post.
-- 198.203.175.175 01:45, 29 March 2006 (UTC)
It is my understanding that the opinion of denying Jewish burial to those with tattoos is not universal and is primarily held only in the US. Israelis have told me that since most everyone in Israel is Jewish, the idea of a "Jewish" cemetary, as opposed to a cemetary admitting everyone, is absurd. Hence, if you are buried in Israel and have a tattoo, you'll be buried just like everyone else -- in a cemetary full of primarily Jews and with proper Jewish ceremony. I too would like more information about this, but if this caveat does exist and you choose to update the entry on tattoos and burial, please make note of the exception.
On a similar note, I have looked into opinions about Conservative converts and tattoos. This opinion seems to vary -- some feel that what is done is done and the only thing to do is move forward, as removal is just as damaging, if not more damaging, than the tattoo itself. Others advocate removal. Conservatives are, of course, less strict about interpretation, but I thought this would be good to note as the strictness with which the law is interpreted can vary even among Orthodox congregations.
If I'm wrong about this, please set me straight. A.Octavia 15:33, 29 March 2006 (UTC)
The whole thing is nonsense from beginning to end. There is no source in Jewish Law or tradition to deny a person with a tattoo buriel in a Jewish cemetery. it is urban legend fiction. 71.190.18.33 ( talk) 22:19, 23 July 2015 (UTC)
The section Chevra Kadisha has essentially nothing to do with bereavement and can safely be deleted from this article. -- Redaktor ( talk) 06:38, 30 October 2014 (UTC)
Upon receiving news of the passing
Upon receiving the news of the passing, the following blessing is recited: ברוך אתה ה' א‑לוהינו מלך העולם, דיין האמת.
Transliteration: Barukh atah Adonai Eloheinu melekh ha'olam, dayan ha-emet. Translation: "Blessed are You, Lord, our God, King of the universe, the Judge of Truth."[1]
Dayan ha-emet is not the True Judge. It means the Judge of Truth (dayan, with patoch vowel under the yood, is s'michut, meaning judge OF...) I have edited accordingly. Kepipesiom ( talk) 22:29, 23 July 2015 (UTC)
IMHO, there are a bunch of problems in this article. I already removed some redundant material. But I think there needs to be some re-ordering of the sections. Also, there is room to add more detailed and accurate information throughout. My plan is to do more research and to start adding and reorganizing. I hope not to overstep the bounds and only make the article better, but if you think I went to far, please bring it up here or on my wall; I'll be watching both spaces. Steal the Kosher Bacon ( talk) 16:49, 22 November 2016 (UTC)
Being an organ donor is absolutely prohibited by some, and permitted, in principle, by others.
That there is a card carried by some, stating
supports this.
More information can be found in Organ donation in Jewish law. Dad7 ( talk) 10:13, 18 January 2017 (UTC)
I thought I'd start a discussion about the statements made about traditions for the Mourner's Kaddish. It has been my experience that Askenazi Jews (Orthodox) do not stand for the prayer, or say it, unless they are mourning. Only in the case of Reform Judiasm have I seen the entire congregation stand. Here is is explained that we do it as a mourning of the whole community with the further reason (if for no other) that for those of the 6 Million who don't have anyone to say Kaddish for them, we do it. I have never, again in my experience, seen an Orthodox synagogue where everyone stands. I cannot speak for the Sephardi (having never been to one, yet).
Anyone else have thoughts?
Thanks,
Matt Mbeyers 20:52, 5 February 2007 (UTC)
As for being able to follow Orthodox services... I've discovered you can- if you read Hebrew fluently and very fast (Don't need to understand it, but you need to be able to follow it WELL), and know the basic set-up of a service. Oh, and can understand the leader's Hebrew. Okay, it's not that easy, especially if you're from one of the less traditional synagouges. Non-Jews don't stand a chance. —The preceding unsigned comment was added by RoseRose16 ( talk • contribs) 06:20, 22 February 2007 (UTC).
At least as a first cut, the above-named section is meant to help both as an anchor for redirects and to help in articles that include quotes. Pi314m ( talk) 22:27, 7 February 2017 (UTC)
The statement "It is customary for those with both parents alive to leave the synagogue during the Yizkor service" is quite simple. Chabad uses it. [1]. A more detailed four-part site has: "Though the Yizkor Service is brief, it is customary for all congregants other than those who will be saying Yizkor, to leave the synagogue while it is said." [2]
Of course there is the sad situation of two parents who've lost a child and each has both parents alive.
The OU is more detailed but ends on "one should follow one’s own family minhag or the practice of one’s community." Pi314m ( talk) 12:36, 9 February 2017 (UTC)
Chabad makes the point that
"one is permitted to change into less valuable clothing prior to the Kriah."
[3].
No source is included as to why non-Orthodox use ribbons. The present article says
"In practice, in order not unnecessarily to destroy expensive dress clothes, non-Orthodox Jews will often make the keriah in a small black ribbon that is pinned
to the lapel rather than in the lapel per se."
In the "Burial" sections, the following paragraph seems irrelevant: Additionally, the Cave of the Patriarchs, the spiritual center of Hebron which was the first capital city of the Kingdom of Israel in the times of King David, is called Me'arat HaMakhpela (מערת המכפלה) in Hebrew: "The Cave of the 'double' caves or tombs", because (according to Jewish tradition) its hidden twin caves are considered to be the burial place of four "pairs" of important Biblical couples: (1) Adam and Eve; (2) Abraham and Sarah; (3) Isaac and Rebekah; (4) Jacob and Leah.
If this is relevant to burial in Judaism, can someone who knows why please add some context. I'm not Jewish, so I was really confused as to why this was here, but didn't want to delete it. -- Natalie 03:35, 17 July 2006 (UTC)
The word Pallbearer doesn't even appear.
Chabad's
http://www.chabad.org/library/article_cdo/aid/281569/jewish/The-Processional-and-Burial.htm has this as their heading before "The Processional." For sure there's a need to look at other sources, but Pallbearer is important, especially due to mandatory-signing requirements at many cemeteries due to insurance reasons.
Pi314m (
talk)
21:15, 9 February 2017 (UTC)
Um, here we go again, it's one thing to say that Judaism doesn't like cremation, but to say that a person loses their olam haba as a result ... does anyone have a source for that please? (There's a lot of superstition that's been put up here, IMHO.) Again, I can quote sources that burial helps serve as an additional atonement, but to say that cremation automatically disqualifies someone? It's not on the list in Sanhedrin 11:1. (And again, by this logic, all those who perished in the Holocaust ...) Unless someone provides a source or something soon, I'm going to change this: "Judaism strongly frowns upon cremation." Leave out the olam haba discussion. Does that sound reasonable? TLMD13 16:52, 3 October 2006 (UTC)TLMD13
On a simpler note, it would make sense to merge the section on the Holocaust into the section on cremation. I almost edited the section on cremation to refer to the Holocaust until I found the seperate section on the Holocaust at the end. -- Gglockner 19:52, 5 January 2007 (UTC)
The little chapter way at the bottom about the Holocaust in relation to cremation seems like an opinion rather than a fact. In addition, and this is far more important, it says that 'thousands' of jews were cremated in the camps. Millions of jews were cremated, as is the info one can even find in specific wiki entries about the holocaust and the concentration and extermination camps.
Jews were cremated against their will in the Holocaust. Jews willfully cremated in England are listed in Golders Green Crematorium. There is no need to list 8 of them in the last sentence of "Jewish view of cremation." Thenqu ( talk) 05:01, 4 April 2017 (UTC)
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This section in the article contains the following text
This traditional practice may have originated from the fact that Israel was, and is, a country with a hot climate. In Biblical times, there were few ways of keeping the dead body from decomposing. Not only would this be generally undesirable, but allowing the dead body of any person to decompose would be showing that person great disrespect. Thus, it became customary to bury the body as soon as possible.[6]
This is pure speculation with not one reference cited to back it up. The pretended reference [6] is not a reference to support this point, and in fact is not relevant to the point at all. In other words, its just home cooked rationalization, it doesn't belong in this work.
The paragraph in total is unnecessary and unsupported and probably offends as well. Lets get rid of it. DrKN1 ( talk) 02:48, 4 December 2016 (UTC)
![]() | This edit request by an editor with a conflict of interest has now been answered. |
Sefaria has an English translation of the text of Yizkor, presented in parallel to the original.
The text was published by Metsudah Publications and released into the commons with a CC-BY license in exchange for Sefaria compensating the publisher.
I believe that a link to this would fall under section 2 of WP:ELYES.
I have a COI (I work for Sefaria). My team has discussed it on WikiProject:Judaism and it has been adjudicated and resolved favorably at COIN#Sefaria_requested_edits.
Links should be to Yizkor English Translation
ChavaErica ( talk) 21:08, 5 August 2019 (UTC)
Edit request implemented
Spintendo
23:13, 5 August 2019 (UTC)