How Long Is A Shiva Service

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Week-long mourning period in Judaism for first-caste relatives

Shiva (Hebrew: שִׁבְעָה šīvʿā , literally "seven") is the week-long mourning period in Judaism for first-degree relatives. The ritual is referred to as "sitting shiva " in English. The shiva period lasts for vii days following the burying. Post-obit the initial menses of despair and lamentation immediately afterwards the decease, shiva embraces a time when individuals hash out their loss and have the comfort of others.^[1]

Its observance is a requirement for the parents, siblings, spouses, and children of the person who has died. It is not a requirement for an individual who was less than thirty days erstwhile at the time of decease.^[2] At the funeral, mourners wear an outer garment that is torn earlier the procession in a ritual known as keriah . In some traditions, mourners wear a black ribbon that is cut in place of an everyday garment.^{[3] [four]} The torn commodity is worn throughout the entirety of shiva . Typically, the seven days brainstorm immediately after the deceased has been buried. Following burying, mourners^[v] assume the halakhic status of avel (Hebrew: אבל, "mourner"). Information technology is necessary for the burial spot to be entirely covered with earth in order for shiva to embark. This state lasts for the entire duration of shiva .

During the menstruation of shiva , mourners remain at home. Friends and family unit visit those in mourning in club to requite their condolences and provide condolement. The procedure, dating back to biblical times, formalizes the natural way an private confronts and overcomes grief. Shiva allows for the individual to limited their sorrow, discuss the loss of a loved 1, and slowly reenter society.^[6]

Etymology [edit]

The word shiva comes from the Hebrew discussion shiv'ah (Hebrew: שבעה, lit.'seven'), referring to the seven-day length of this menstruation.

Biblical accounts like to shiva [edit]

A number of Biblical accounts described mourning for fixed periods; in several cases, this menstruum is vii days. After the death of Jacob, his son Joseph and those accompanying Joseph observed a seven-day mourning catamenia.^[7] The seven day period of mourning that Joseph endured was depicted by the sages earlier the revelation at Mount Sinai.^{[ commendation needed ]} In the Volume of Task, information technology was stated that Job mourned his misfortune for vii days. During this time, he sat on the footing with his friends surrounding him.^[viii]

Biblical mourning involved refraining from feasts, songs, and Temple rituals. Amos declared to the people that God would "turn your feasts into mourning, and all your songs into lamentations" equally a punishment for sin, describing this mourning as like to "the mourning for an just son".^[9] Later two of the sons of Aaron, a High Priest, were killed, Aaron refused to swallow the animal sacrifices, saying this would be inappropriate at a time he was mourning the sons' decease.^[ten]

Stages of bereavement [edit]

The process of mourning begins with the first stage, otherwise known every bit Aninut. During this time, individuals experience the initial shock of their loss. Often emotions associated with the period of Aninut include anger, denial, and disbelief. This is the near farthermost period of mourning, and it is at this time in which the keriah, or the rending of the garments, is performed. The stage commences from the moment the individual dies until the end of the funeral. Following Aninut is shiva, in which the mourners delve into seven days dedicated towards remembrance of the deceased private. Throughout shiva, individuals are instructed to take a interruption from their routines in order to focus on their loss as well.^[11] Post-obit shiva is the stage of mourning known as sheloshim (literally "30"). During this catamenia, mourning gain for thirty days following the burial. The first seven days of sheloshim is the period of shiva, yet sheloshim continues on subsequently shiva has ended. After the intense period of shiva, which is mainly contained to the abode, sheloshim allows individuals to go out their residences and begin to collaborate with others again. Sheloshim encourages individuals to begin to partake in social relations in gild to slowly ease dorsum into normal daily activities. Through the final stage, yahrzeit or yizkor, the twelve-month period of mourning ceases and yearly remembrance ceremonies are held for the individual who had died.^[1]

Calculating the timing of shiva and sheloshim [edit]

The period of shiva (7 days of mourning) commences immediately after the burying; the remainder of the day is considered to be the first 24-hour interval of shiva, even though it is just a partial day. On the 7th solar day (due east.g., on Monday, if the beginning day was Tuesday), shiva ends in the morning later shacharit prayers (if no public services are held on the morn of the seventh day, a service is conducted in the home of the mourner); thus, the seventh day is again a fractional day. The sheloshim (thirty-24-hour interval period of mourning) continues until the finish of morn services on the 30th day, 23 days after the terminate of shiva; equally with shiva, the ii partial days at the starting time and end are counted as total days.^{[one] [12]}

Had the news of a shut relative's expiry reached them 30 days after their deceased relative had expired, the 30th-day included, the mourner is only obligated to sit in mourning for one twenty-four hours. Nonetheless, had the news of a shut relative's death reached them within 30 days after expiration, the mourner is required to sit down in mourning for seven days.^[13]

Religious holidays during times of mourning [edit]

Religious holidays during shiva and sheloshim change the mourning period slightly. Because Judaism embraces the holidays with joy, the sadness and grief associated with mourning are meant to be fix aside until the vacation concludes. Typically, if an individual dies before the offset of a holiday, the vacation removes the observance of shiva or sheloshim. The days of the holiday are counted towards the days of mourning, and the rules enforced during mourning are revoked in order to encourage the commemoration of a vacation. If a expiry occurred during the holiday or unknowingly, mourning commences after the vacation ends. In other situations, if the entirety of shiva has been observed prior to the starting time of a holiday, the holiday will cancel the observance of sheloshim, signifying the fulfillment of this menstruum of mourning.^[ane]

A major Jewish Vacation would end the shiva, whereas the Shabbat merely suspends sure aspects thereof.^[14]

Sabbath [edit]

During Shabbat, individual mourning continues, while public mourning is suspended. Individuals are permitted to wear shoes and get out their dwelling house to partake in public prayer services. In order to prepare for Shabbat, individuals are immune to interrupt shiva for up to one hour and xv minutes in order to cook, wearing apparel, and perform other tasks. If this is non plenty time to practise and then, in certain situations in that location may be 2 and a one-half hours allotted for such.^[1]

Passover [edit]

During Passover, any days in observance of shiva before the start volition equate to seven when the holiday begins. Since Passover is celebrated for eight days, whatsoever mourning prior will full to fifteen days when holiday ends, leaving just 15 days of observance of sheloshim.^[1]

Shavuot [edit]

During Shavuot, any days in observance of shiva earlier the beginning will equate to seven when the holiday begins. The outset twenty-four hours of Shavuot equates to seven days. The second twenty-four hour period of Shavuot is considered the fifteenth twenty-four hour period, leaving only 15 days left of observance of sheloshim.^[1]

Sukkot [edit]

During Sukkot, whatsoever days in observance of shiva before the starting time will equate to seven when the vacation begins. Since Sukkot is observed for seven days, whatever mourning prior volition total to 14 days when the holiday ends. Shemini Atzeret is considered the eighth day of Sukkot, and equates to seven days of mourning. Simchat Torah is considered the twenty-second solar day of mourning, leaving only eight days of observance of sheloshim.^[1]

Rosh Hashanah [edit]

During Rosh Hashanah, whatever days in observance of shiva before the offset will equate to vii days when the holiday begins. Yom Kippur following Rosh Hashanah, will symbolize the finish of mourning, and the end of both shiva and sheloshim.^[i]

Yom Kippur [edit]

During Yom Kippur, any days in observance of shiva before the start will equate to seven days when the holiday begins. Sukkot, post-obit Yom Kippur, will symbolize the end of mourning, and the stop of both shiva and sheloshim.^[i]

Yom Tov [edit]

If the decease occurs during Yom Tov, shiva does not brainstorm until the burying is completed. Burial may not take place on Yom Tov, simply can during the intermediate days of Sukkot or Passover, otherwise known as Chol HaMoed.^[i]

Chol HaMoed [edit]

If a burial occurs on Chol HaMoed of Passover, shiva does not begin until after the Yom Tov is completed. In the Diaspora, where most Yamim Tovim are observed for two days, mourning does not accept place on the second twenty-four hour period, but the twenty-four hours is still counted as one of the days of shiva.^[1]

Shiva customs [edit]

In that location are many traditions that are upheld in club to observe shiva. Throughout this time, mourners are required to stay at dwelling house and refrain from engaging with the social earth.

Keriah [edit]

After hearing of the death of a close relative, Jewish behavior and traditions instruct individuals to tear their wear as the primary expression of grief. The process of trigger-happy the garment is known as keriah.^[fifteen] The tearing is done while standing and is required to extend in length to a tefach (handbreadth),^{[16] [17]} or what is equivalent to well-nigh 9 centimetres (3.5 in). Upon tearing the clothing, the mourner recites a approval which describes God as "the true Judge". This approval reminds mourners to admit that God has taken the life of a close relative, and is seen as the beginning footstep in the acceptance of grief. The garment is torn over the heart if the individual who died was a parent, or over the breast on the right side if the individual who died was another relative. The torn article of article of clothing is worn throughout the period of shiva, the only exception being on Shabbat.^{[eighteen] [xix]}

Washing easily [edit]

After being most or effectually the deceased, it is ancient custom to wash one'southward self, or at minimum wash hands, every bit a means of purification. Subsequently a funeral, or visitation to a cemetery, individuals are required to wash hands as a mark of spiritual transition through water.^[20] During shiva, it is especially mandatory to do so before entering the habitation. There are many different origins of this tradition, however typically the deed is associated with symbolic cleansing, the thought beingness that death is impure in a spiritual sense. Within Judaism, the living is thought to emphasize value of life rather than focus on expiry. When washing hands after visiting the deceased, it is custom to non laissez passer the cup of water used from person to person. The reason behind this stems from the beliefs and hopes of stopping the tragedy it began, rather than assuasive it to continue from person to person equally symbolized by the passing of the cup.^[1]

Meal of Condolences [edit]

The first meal which should exist eaten after the funeral is known equally the seudat havra'ah (Hebrew: סעודת הבראה, "meal of comforting"). Traditionally, mourners should be served the meal of condolences by neighbors.^[21] The act of preparing such meal is considered to be a mitzvah. Though beingness the tradition, if the repast of condolences is unable to be prepared by a neighbor, extended family may do so, and in the last case the mourner themselves may prepare the meal. Information technology was seen that many times following the death of a loved i, individuals who were in mourning possessed a death wish and often attempted to undergo starvation. The meal given to them upon returning home provided warmth in order to lessen such wishes. In order to exist deemed the meal of condolences, the nutrient selections must comprise several specific dishes. An instance of this is staff of life, which is symbolic for the staff of life. Bated from this, the meal must contain difficult-boiled eggs, cooked vegetables, and java or tea. Frequently wine is allowed to be served likewise. The merely fourth dimension the meal of condolences is not served occurs when there is no public observance of mourning or if the private died by suicide.^[i]

Candles [edit]

Within Judaism, candles are symbolic of special events throughout life. They are lit during major holidays, during Shabbat, and during the process of mourning candles are required to burn for the entirety of shiva. Prior to the death of Rabbi Judah HaNasi in the third century, he instructed that a light should be kept burning.^[22] During shiva, the candle represents the deceased. The lite is symbolic of the human being, the wick and flame are representative of the body and soul respectively, as well as their connectedness with one another.^[23] Traditionally, candles are required to be fabricated of either oil or paraffin and are not allowed to exist electric. The candle is ideally burned in the abode of the deceased, however exceptions tin be made. Regardless, however, candles should be in the presence of those observing shiva. During major holidays, the candle may exist moved in guild to lessen the feeling of mourning and focus on the joyous occasion at manus.^[1]

Mirrors [edit]

Individuals who are in mourning, or in a shiva habitation, are required to cover mirrors from the time an individual dies until the end of shiva. In that location are several reasons Judaism requires this. The kickoff reason may stem from the idea that human being was created in the image of God. In doing then, human being acquires the aforementioned nobility and value as God. When a creation of God dies, this lessens his epitome. The death of human beings disrupts the connection between the living man and living God. Since the purpose of mirrors is to reflect such epitome, they are covered during mourning. A 2nd reason mirrors are covered in Judaism branches from contemplation of one's relationship with God during the expiry of a loved one. At this time, individuals are instructed to focus on grief and mourning rather than themselves. In order to prevent selfish thoughts, all mirrors are covered inside the homes of mourners. A third reason which depicts why mirrors should be covered comes from the police force which states that an private may non stand directly in forepart of an paradigm or worship i. Therefore, mirrors and pictures are hidden during mourning.^[ane]

Pictures [edit]

Some have an boosted custom to cover all pictures of people.^{[xiv] : p.54 (three:37), p.179 (16:4) [24] : pp.229–230} One reason, which is linked to the covering of mirrors (and, past some, all pictures of people too) is that prayer services are held in the house of mourning, if a quorum tin exist gathered, and "Jewish law clearly states that 1 may not worship an image or standing directly in front of ane .. movie .. mirror."^{[1] : p.104}

Shoes [edit]

Leather shoes are not permitted to be worn during the observance of shiva.^{[25] [26] [27]} The reasoning backside this involves a lack of luxury. Without leather shoes, an individual is able to concentrate on mourning and the deeper meaning of life. However, exceptions to this rule include pregnant women^[28] and those with ailments of the anxiety.^{[29] [30]} Aside from those observing shiva or sheloshim, guests and individuals who are not should refrain from wearing leather shoes in the home of mourners also.

Personal grooming [edit]

Similar to the thought of wearing leather shoes, hygiene and personal preparation fall under the idea of the task being done for pleasure. Such acts are prohibited during the ascertainment of shiva or sheloshim as they are seen as deportment done for physical comfort.^[31] However, there is a fine line which separates grooming for aseptic reasons and for comfort. Therefore, in club to forestall grooming for comfort individuals who are mourning are instructed to only breast-stroke separate parts of the body, head, and confront. On top of this, cold or absurd water is recommended. The use of cosmetics is not allowed as this constitutes an act done for comfort and pleasance.^[32] Even so, the exception to this rule is a woman who is a bride, is engaged to be married, is dating to exist married, or feels as though the use of makeup is necessary.^[32]

"Sitting" shiva [edit]

"Sitting" shiva refers to the act of sitting on low stools during times of mourning. As mentioned in the Book of Task, upon mourning, Job's friends "sabbatum downwardly with him upon the footing seven days and vii nights".^[8] Therefore, originally, individuals who were observing a menses of mourning were required to turn couches or beds over and sit on the ground.^[33] After time, modifications towards this dominion were fabricated. The Halakhah states that an private is required to sit on depression stools, or on the flooring. The individual partakes in sitting on a low stool in club to signify their lack of concern for personal comfort during their fourth dimension of mourning.^{[34] [35]}

Mourning finds its expression in the sorrow and anguish of the soul and in symbolic, external actions. Unlike communities have practised dissimilar customs during the actual process of "sitting" shiva. Sephardic Jews no longer sit whilst draped in their Tallit, but Yemenite Jews even so follow the ancient Jewish custom of sitting vii days whilst draped in a Tallit. The practice is alluded to in the Talmud (Mo'ed Katan),^[36] and in the writings of the early on rabbinic regime.^{[37] [38] [39] [40]}

…and he (i.due east. the mourner) requires uncovering his head. What is meant by uncovering the caput? It is exposing the pilus and exposing the head from [being covered] past his chapeau or his habit, or like things, and [allowing himself only to be] draped every bit the draping of the Ishmaelites, as nosotros cite [apropos the leper] (Lev. thirteen:45): 'And his head shall be bare'…^{[41] [42]}

Amid Ashkenazi and Sephardic communities the practice is at present obsolete, they adhering to the adjudicators of Jewish constabulary that take come up of belatedly (Bayit Chadash, the Ṭurei Zahav, and Siftei Cohen) and who accept canceled the custom, writing thus: "And at this fourth dimension, there is no custom of covering up one'due south head, so that it may not pb to frivolity. In whatever case, the hat should be pulled over one's optics."^[43] The only ones who continue to observe the custom are the Jews of Yemen.

Identify of observance [edit]

The ideal identify to observe shiva is in the home of the deceased individual. If this is not possible, the second best place is in the home of a relative close to the deceased. During the observance of shiva, individuals are generally not permitted to go out the premises. All the same, there are certain exceptions to this rule, including: non having enough room to house for every individual observing, the loss of some other loved ane, and the inability to conduct services in the habitation. If an individual mourning is allowed to go out the home, they must do so without disturbing others and never alone.^[44]

Prayers in the shiva house [edit]

Praying in the domicile of a mourner is done in club to demonstrate respect for the grieving individual every bit well as the deceased. Fifty-fifty as early as 1790, the "Hebra Maarib beZemanah Oheb Shalom" (חברה מעריב בזמנה אוהב שלום) arrangement was founded in order to provide mourners observing shiva with a minyan.^[45] During 1853 in London, the "Hebrath Menachem Abelim Hesed Ve Emeth" organization was founded to accomplish a like goal. Throughout history, prayers during mourning have been important. However, during shiva, the prayers change slightly.

Kaddish [edit]

During the process of mourning, Kaddish is typically recited. Rather than losing organized religion in the religion, Jewish traditions require those who have experienced the loss of a loved i to publicly assert their faith in God. This is typically done in front end of a minyan. The recitation of Kaddish is washed in order to protect the dignity and merit of the individual who died inside God's optics.^{[18] [19]} Judaism believes that prior to a soul's entry into heaven, a maximum of twelve months is required in order for even the worst soul to be purified. Though the entirety of mourning lasts for twelve months, Kaddish is only recited for eleven months so as to non imply the soul required an entire twelve months of purification.^[46]

Mourner'due south prayer [edit]

Traditionally the true mourner's prayer is known as El Malei Rachamim in Ashkenazi literature and Hashkavah in Sephardic literature. Often the mourner's prayer is mistaken for Kaddish. The recitation of the mourner's prayer is washed for the soul of an individual who has died. The prayer itself is an appeal for the soul of the deceased to be given proper balance.^[47] Typically recitation of this prayer is done at the graveside during burial, during the unveiling of the tombstone, equally in the Yizkor services on Jewish holidays. If the recitation is done every bit an private commemoration, the prayer contains the name of the individual who died. However, if the recitation is done in the presence of a group, the prayer will comprise a description of the individual who died.^[48]

Minyan during shiva [edit]

A minyan is traditionally a quorum of ten or more developed males. Ofttimes in Conservative or Reform communities, a minyan is composed of a mix of ten or more than adult males and females. During shiva, a minyan will gather at the home of those in mourning for services. The services are similar to those held at a synagogue. During shiva, however, certain prayers or verses are either added or omitted. During the days that the Torah is read in a synagogue, it is likewise read at the shiva home. An endeavour is fabricated by the community to lend a Torah roll to the mourner for this purpose.

Changes in service during mourning [edit]

The following changes are made in the Shacharit (morning) prayer, listed by guild in the prayer service:

• Omission of the Priestly Blessing^{[xiv] : p.187 (xvi:25)} and Hallel on Rosh Chodesh. ^{: p.188 (16:26}
• Omission of Tachanun and Nefilat Appayim;^{[14] : pp.184–185 (16:20)} similarly, on Monday & Th mornings (before Torah reading), Erech Apayim is omitted.
• Omission of Psalm xx ^[49]
• Omission of Psalms 90 ^[50]
• Improver of Psalm 49 - Redemption of the Soul (Hebrew: למנצח לבני קרח):^{[14] : p.189 (sixteen:29)} twice per 24-hour interval: mornings, also evenings (Sfard) or Mincha (Ashkenaz).
• Commutation of Psalm xvi for Psalm 49 on days when Tachanun is omitted^{[fourteen] : p.189 (sixteen:29)}
• Omission of Pitum Haketoret ^[51]

In improver, the following changes are made in other prayers:

• Omission of Tachanun and Nefilat Appayim from the Mincha service
• Omission of the 6 Psalms earlier Friday night services^{[14] : p.267 (28:half dozen)}
• Spices are omitted from use in the domicile of a mourner during Havdalah (the finish of shabbat).^[52]

See also [edit]

• Bereavement in Judaism
• Shemira

References [edit]

1. ^ ^{a b c d e f g h i j grand fifty thousand northward o p q} Lamm, Maurice (1969). The Jewish Fashion in Death and Mourning . Middle Hamlet, Due north.Y.: Jonathan David Publishers. ISBN0-8246-0126-2.
2. ^ Rabinowicz, Harry (1964). A Guide to Life — Jewish Laws and Customs of Mourning. London: Jewish Chronicle Publications. p. 57.
3. ^ Kaye, Terry; Cutter, William, eds. (1992). The Jewish Mourner's Handbook. Behrman House. ISBN978-0-87441-528-5 – via Jewish Cemetery, Burial and Mourning Customs, Jewish Cemetery Association of Massachusetts.
4. ^ "Mourner Observances". shiva.com . Retrieved November xxx, 2019.
5. ^ Blech, Rabbi Benjamin (August 31, 2012). "Rent-a-mourner and other intimate life services for rent". J Weekly . Retrieved November 30, 2019.
6. ^ Lieberman, Joshua (1946). Peace of Mind. ISBN9780671202989.
7. ^ Genesis 50:10
8. ^ ^{a b} Job two:13
9. ^ Amos 8:x
10. ^ Leviticus 10:xix
11. ^ "The Stages of Mourning in Judaism". Chabad.org . Retrieved November 30, 2019.
12. ^ Goldstein, Zalman. "The Periods of Mourning". Chabad.org . Retrieved November 30, 2019.
13. ^ Yehudai Gaon (1999). Sefer Halachot Pesukot (in Hebrew). Jerusalem: Ahavat Shalom. p. 416. OCLC 42433185.
14. ^ ^{a b c d e f g} Goldberg, Rabbi Chaim Binyamin (1991). Mourning in Halachah. ArtScroll. ISBN0-89906-171-0.
15. ^ Klein, Isaac (1979). A Guide to Jewish Religious Practice . Ktav Publishing Firm. p. 278. ISBN978-0873340045.
16. ^ Yehudai Gaon (1999). Sefer Halachot Pesukot (in Hebrew). Jerusalem: Ahavat Shalom. p. 425. OCLC 42433185.
17. ^ Maimonides (1974). Sefer Mishneh Torah - HaYad Ha-Chazakah (Maimonides' Code of Jewish Law) (in Hebrew). Vol. seven. Jerusalem: Pe'er HaTorah. , s.v. Hilkot Avel 8:1–two
18. ^ ^{a b} Kolatch, Alfred (1989). The Jewish Volume of Why: The Torah. NY: Jonathan David Publishers. ISBN978-0824604547.
19. ^ ^{a b} Kolatch, Alfred (1995). The 2nd Jewish Book of Why . NY: Jonathan David Publishers. ISBN978-0824603052.
20. ^ "Shiva" (PDF). Oheb Shalom . Retrieved November 30, 2019.
21. ^ Kitzur Shulchan Aruch 205:vii
22. ^ "Ketubot 103a".
23. ^ Proverbs twenty:27.
24. ^ Seltzer, Nachman (2010). A Moment in Fourth dimension. Hamodia/Feldheim. ISBN978-1-59826-636-viii.
25. ^ "Moed Katan 15b". Sefaria.org . Retrieved November xxx, 2019.
26. ^ Y.D. 380.ane and 382.ane.
27. ^ Ibid 375:1, 376:4, 382:1 Bet Yosef.
28. ^ Y.D. 382.2.
29. ^ Orach Chayyim 614.3.
30. ^ Shulhan Arukh 382:two.
31. ^ Levy, Yamin (2003). Journey Through Grief. Jersey Metropolis, NJ: KTAV Publishing House, Inc. p. 98. ISBN0-88125-802-4.
32. ^ ^{a b} Y.D. 381.6.
33. ^ Rabinowicz, Harry (1964). A Guide to Life — Jewish Laws and Customs of Mourning. London: Jewish Chronicle Publications. p. 60.
34. ^ Levy, Yamin (2003). Journey Through Grief. Jersey City, NJ: KTAV Publishing House, Inc. p. 98. ISBN0-88125-802-4.
35. ^ "A Guide to Jewish Mourning Laws and Practices" (PDF) . Retrieved November 30, 2019.
36. ^ Babylonian Talmud (Mo'ed Katan 15a). In Meiri'due south commentary, Beit ha-Beḥirah (ibid. s.v. אבל חייב בעטיפת הראש), he writes: "The mourner requires having his head covered, so that he will non remain blank-headed; his head beingness draped in such a way that part of his confront is covered in forepart of his optics, every bit well as below in forepart of his lip, so that he might appear every bit a human brought under submission and broken. Insofar that God has said to Ezekiel (Ezek. 24:17) [at a time of joy], 'Do not lay a covering upon your moustache,' we learn the opposite of what the unabridged world is required to practice [when they are in mourning]."
37. ^ Maimonides (1974). Sefer Mishneh Torah - HaYad Ha-Chazakah (Maimonides' Code of Jewish Law) (in Hebrew). Vol. seven. Jerusalem: Pe'er HaTorah. , due south.v. Hilkot Avel v:19
38. ^ Yehudai Gaon (1999). Sefer Halachot Pesukot (in Hebrew). Jerusalem: Ahavat Shalom. p. 429. OCLC 42433185. , s.v. Hilkot Avel
39. ^ Joseph Karo, Shulchan Arukh (Yoreh De'ah 386:i)
40. ^ Kiara, S. (1972). Ezriel Hildesheimer (ed.). Sefer Halachot Gedolot (in Hebrew). Vol. 1. Jerusalem: Ḥevrat meḳiṣei nirdamim. , Hil. Avel (p. 439)
41. ^ Ibn Ghiyyat (1861), "Me'ah She'arim", in Yitzḥaq Dov Halevi Bomberger (ed.), Sefer Sha'arei Simchah, vol. 1, Firta (Fürth): Simcha Halevi, OCLC 780181558 , s.5. "Hilkoth Avel" (Laws concerning the Mourner), pp. 46–47
42. ^ Cf. Targum Onkelos on Leviticus 13:45, where he writes similarly nigh an ancient mourner's practise of roofing one's moustache with his tallit: "…and he shall encompass-up his moustache like a mourner, etc." Rabbi David Kimchi writes in his commentary on Ezekiel 24:17: "The mourner requires uncovering his caput, from [wearing] his hat, merely drapes himself with his habit. By covering up 1's moustache together with 1's head, it is a sign of mourning."
43. ^ Ratzaby, Yehuda (2018), "Ancient Customs of the Yemenite Jewish Community", in Rachel Yedid; Danny Bar-Maoz (eds.), Ascending the Palm Tree: An Anthology of the Yemenite Jewish Heritage, Rehovot: Due east'ele BeTamar, p. 53, OCLC 1041776317
44. ^ Levy, Yamin (2003). Journey Through Grief. Bailiwick of jersey City, NJ: KTAV Publishing House, Inc. p. 97. ISBN0-88125-802-4.
45. ^ Roth, Cecil (1950). The History of the Corking Synagogue. p. 61. Retrieved November thirty, 2019.
46. ^ Wyatt, Jean (2015). The Gauge Is the Savior: Towards a Universalist Understanding of Salvation. Eugene, OR: Wipf and Stock Publishers. pp. 168–169. ISBN9781625648174.
47. ^ Eisenberg, Ronald L. "El Maleh Rahamim". My Jewish Learning . Retrieved November 30, 2019.
48. ^ Eisenberg, Ronald 50. (2004). The JPS Guide to Jewish Traditions (A JPS Desk Reference). The Jewish Publication Society. ISBN978-0827607606.
49. ^ Ibid. pp. 75–76.
50. ^ Psalms 90:17
51. ^ Keritot 6a. pp. 219–220.
52. ^ Ibid. p. 370.

External links [edit]

• Shiva.com: the resources for Jewish mourning
• Judaica Guide: Sitting Shivah
• Aish.com: Shiva & Mourning

How Long Is A Shiva Service,

Source: https://en.wikipedia.org/wiki/Shiva_(Judaism)

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