Jews do mourning well. That’s what I’ve always thought from watching family and friends go through it. It’s what I’ve learned as fact since my father died eleven months ago.
There’s a central tension to it. A constant fault line that our customs straddle. It’s the constant struggle of an individual and a member of community. To be sure that’s one of the central themes of Judaism itself. We take responsibility for the commandments ourselves - each of one of us. But we do so many of them as a community. A person keeps kosher, shabbos, honors his parents. The community prays, builds, comforts and protects.
I and Thou, sort of.
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I found this pattern in the second after my father died. This isn’t where I get specific. But those moments are the loneliest in the world. Even with my mother and my siblings there. These moments are lonely not simply because they are but because our laws tell us that, at that moment, we are forbidden from completing the time bound laws of Judaism. These are ones that are so often tied to community. We cannot eat meals with friends and bless our food. We do not pray with a minyan. There is only one thing, to prepare for the funeral - really the burial itself.
And so I sat alone - with other people, with my wife - but alone with my thoughts of my father. I chose to write a eulogy, though not everyone does. You are alone.
But not for very long. In fact our laws say that you must do everything you can to bury the deceased before the next nightfall. You must do it with others. For a variety of reasons.
The one that gives the most strength is that a burial means saying kadish means getting a minyan together to respond. At the least. I recently listened to a Jew who was raised in the USSR say that the only communal Judaism she knew as a child was when 11 men would gather secretly to say kaddish. 10 to make the minyan. 1 to watch out for the KGB.
I was lucky in this. We had more than a minyan. We had a synagogue full to bursting with people who loved my father, or me, or my siblings or mother or who loved people who loved my father. He was easy to love.
So I crossed - alone to community.
Though you can be alone even surrounded by people. The first kaddish is lonely. At the graveside. But I could hear my brother and sisters and mother and the rabbi. I was lucky. It felt a little less lonely.
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And then we come to Shiva, the “Seven”. Maybe the greatest thing we do though you only learn that when you are forced to do it. Our tradition does not allow you to be alone during the time that you want to be alone more than anything.
It started after burial. That evening with a minyan at our house. I led services. Haltingly uncomfortably stumbling through words I mostly knew but hadn’t paid enough attention to in years.
Though even there, the tension is constant. I was with other people, but I was also alone. Even saying the kaddish out loud requires you to chant words in dead language - aramaic - loud enough that others can hear you and respond. The constant thought is “what if I mess up.” The answer is that no one will notice and if they do they will give you comfort and gentle help. And you’ll do it.
Each day our house filled with people and we told them stories and they told us stories. I’d speak to the room, and feel…not alone. My siblings and mother would speak, and I could feel the warmth of other people.
There’s a beautiful and strange thing we say when we leave a house of shiva. “HaMakom yenachem et'chem b'toch shar avay'lay Tzion vee'Yerushalayim.”
It effectively means “May God comfort you amongst all the mourners of Zion and Jerusalem.” In this case “you” is plural. Which begs a question: what if you are sitting shiva by yourself?
Our rabbi explained - even when a mourner is alone, the spirit of the deceased is by his side. God is by his side. We’re never alone even when we want to be. There is always comfort.
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After the shiva comes the strangest period of mourning, the Shloshim or “Thirty.” This liminal period contains many of the restrictions of shiva - no haircuts or shaves, no new clothes, limited interactions with groups, no parties.
For me, the hardest part of it was going to minyan daily. Going three times per day. Leading nearly every service I attended which is meant as an honor but comes with the designation of being a “chiyuv” or a “requirement.”
How strange it is to be in a room with people I often did not know and being told to get up in front of everyone, by myself, and lead services. How lonely.
But, the response to the kaddish. The same everywhere every time. With warmth and feeling. The questions in each new place I went “Who did you lose? I’m so sorry, do you want to tell me about him?” What a forcing function we have to connect to our community to tradition to what we’d lost.
Then one day shloshim ends.
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The final period of active morning does not have a name I know. What I do know is that for the last 11 months I’ve done my best to go to minyan every day and say kaddish for my father. Usually I made it three times. One time I missed them all. I was lucky and I was determined.
11 months for various reasons though the one in my head is that all souls go to something like purgatory. We say kaddish to aid their progress to the world to come. Only the most evil of humans stay longer than 11. So we stop before the natural 12 months.
My life rotated around finding places to go. Synagogues and offices and houses and one time a cafeteria that was empty. Each time it was a reminder to think of my dad. Each time I raised my hand to say “I’m chiyuv” I felt the fear of standing out, of being alone, of identifying myself. Of remembering that I was sad.
Each time I did I was met with warmth and understanding.
The ends of things sneak up on you. We thought - my siblings and I - that we’d finish kaddish this weekend. My brother did more research and found out that today is somehow the end.
It echoes death. Sudden, unexpected. Less climactic than personally cataclysmic. A sundering and rupture and a quiet fall into the unknown.
I’ll say kaddish as a mourner for my father for the last time this afternoon. The emotions are wildly complicated in ways I didn’t expect. Sad to lose this anchor, happy to be free of the requirement, curious what I’ll do with the flexibility.
Mostly I miss my dad. But losing him bound me more tightly to the community I was born to and to the ones I’ve chosen and made.
This is what our mourning does. It forces the individual to look within and then rebind himself to the many. It forces the many to look at the mourner and offer support and kinship and comfort and place.
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The final moment of religious mourning will come in a month. It will come with its own struggles, its own moments. We know what to do with it, we have customs for it, for the yahrzeit, the anniversary.
But that’s for later.