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femmchantress · 2 years

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Teffilin are sacred. In fact they’re meant to receive Kevurah/a proper burial when they can no longer be used

I’m not an idiot, whether or not tefillin themselves are sacred (the question of whether an object can itself be considered sacred is an item of much debate in 20th and 21st century discourse) versus the time and space in which you lay tefillin and the mindset and metaphysical context they put you in is a very big question and no matter your answer it doesn’t mean we don’t treat them with the utmost respect and care.

I’m personally of the opinion that ritual objects and aspects of your worship are the compass which helps orient yourself towards holiness - an object or ritual item is therefore adjacent to holiness, hosts you during sacred time, but cannot truly be sacred itself (similar to the oil, bathing, and incense of the Mishkan which held a specific functioning in making sacrifices sacred). The definition of sacred has changed across the millennia, again much of its application in Torah refers to the sanctifying of sacrifices to separate them from the mundane, thus making them fit for the offering to/consumption of Adonai - but we’re in a post temple world and davening is our sacrifice now - a sacrifice, again, of specifically set aside thought and time.

That doesn’t mean that there isn’t an incredible amount of reverence and spiritual significance to tefillin, they contain parts of the Torah after all - and they deserve to be treated with the same love, respect, and delicacy that you would treat a Sefer Torah (up to and including kevurah). But idk hon maybe I read too much Heschel tldr leave me alone or I will continue to nitpick kedusha with you.

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brittklein18 · 2 months

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Kevurah Horror Tale - Indie Horror Game (No Commentary)

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#Youtube

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bookoformon · 10 months

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Helaman Chapter 9, Part 3. "The Detection."

The investigation into the unsolved murder of the Chief Judge continues:

16 And now it came to pass that the judges did expound the matter unto the people, and did cry out against Nephi, saying: Behold, we know that this Nephi must have agreed with some one to slay the judge, and then he might declare it unto us, that he might convert us unto his faith, that he might raise himself to be a great man, chosen of God, and a prophet.

17 And now behold, we will detect this man, and he shall confess his fault and make known unto us the true murderer of this judge.

18 And it came to pass that the five were liberated on the day of the burial. Nevertheless, they did rebuke the judges in the words which they had spoken against Nephi, and did contend with them one by one, insomuch that they did confound them.

19 Nevertheless, they caused that Nephi should be taken and bound and brought before the multitude, and they began to question him in divers ways that they might cross him, that they might accuse him to death—

20 Saying unto him: Thou art confederate; who is this man that hath done this murder? Now tell us, and acknowledge thy fault; saying, Behold here is money; and also we will grant unto thee thy life if thou wilt tell us, and acknowledge the agreement which thou hast made with him.

21 But Nephi said unto them: O ye fools, ye uncircumcised of heart, ye blind, and ye stiffnecked people, do ye know how long the Lord your God will suffer you that ye shall go on in this your way of sin?

22 O ye ought to begin to howl and mourn, because of the great destruction which at this time doth await you, except ye shall repent.

23 Behold ye say that I have agreed with a man that he should murder Seezoram, "caesar" our chief judge. But behold, I say unto you, that this is because I have testified unto you that ye might know concerning this thing; yea, even for a witness unto you, that I did know of the wickedness and abominations which are among you.

24 And because I have done this, ye say that I have agreed with a man that he should do this thing; yea, because I showed unto you this sign ye are angry with me, and seek to destroy my life.

25 And now behold, I will show unto you another sign, and see if ye will in this thing seek to destroy me.

The Day of the Burial is called Kevurah. All present are expected to contribute a handful of earth until the grave is covered. Kevurah symbolizes the pre-creation blackness and emptiness before a new week consisting of a new Seven Days and the trudge towards Shabbat, a new modified reality that will begin to transpire without the deceased.

The people of Nephi choose to begin their Seven Days with a trial, suggesting their prophet is really a Confederate, a man who believes in conscripted citizenship like they do in Russia and China. He is accussed of using money, false logic to spread his ideas about confederacy.

Nephi agrees he paid to have the former Chief Judge assassinated but we do not yet know if it was for a good cause or not.

The verses above contain Gematria, the values for each follow:

v. 16: the Value in Gematria is 13067, יגאֶפֶסוז‎‎, "I exalt gentleness."

v. 17: the Value in Gematria is 8260, חבואֶפֶס‎, hadoveps, "to exalt the thunder to wish or express praise." = call upon God using psaltery

v. 18: the Value in Gematria is 12306, יב‎ג‎אֶפֶסו, "they will be reset".

v. 19: the Value in Gematria is 10905, יטאֶפֶסה, "will climb yetapesa", "...to rest and an abundance of wealth."

v. 20: the Value in Gematria is 12363, יב‎ג‎ו‎ג, ybgog, "a very frank discussion from the rooftop" AKA the government.

"The noun גג (gag) means rooftop, but since a society was a "house," its "rooftop" referred to that society's governing council. Note that the information technology that currently drives our society began in the Bronze Age with the invention of the alphabet and hyper-complex fractalic narration."

v. 21: the Value in Gematria is 13431, יגדג‎ג, will tickle. The Hebrew term for tickle is digdug, "to spread a net and fish."

v. 22: the Value in Gematria is 8465, חד‎ו-‎ה, "sharp and delightful".‎

v. 23: the Value in Gematria is 12926, יאטבו‎, taboo, from tebah, "to slaughter the meat."

"The masculine noun טבח (tabbah) originally meaning butcher or cook, but this original usage occurs only in 1 Samuel 9:23. The other dozen-plus instances of this noun denote guardsmen or body guards (Genesis 37:36, Jeremiah 39:9). BDB Theological Dictionary suggests this dual meaning evolved because the profession of guardsmen evolved from that of the company cook.

In a primitive society, where only the cook remains in camp while the others take off to herd or hunt, this multitasking makes perfect sense. HAW Theological Wordbook of the Old Testament, on the other hand, proposes that the body of guardsmen that customarily surrounded a bigwig also customarily took care of the executions of any wrongful accosters. Makes sense too."

v. 24: the Value in Gematria is 12164, יבאו‎‎‎ד, "they will come to understand."

v. 25: the Value in Gematria is 7558, זה‎הח‎, "this is the H."

"In Chassidic thought,2 the hei represents thought, speech and action. Just as the form of the hei is composed of three lines, so do thought, speech and action comprise the three garments of the soul, the three garments through which we express ourselves.

The top horizontal line (thought), by its very design, represents the concept of equality. To truly experience every person as equal, one must restructure one’s thought process.

Perhaps it appears on the surface that some people are better and some are worse than others. But our responsibility is to focus instead on the soul, the G‑dly spark within each person.3

Since our souls emanate from the same Source, we are all equal in our essence. When we delve beneath the personality and externality of a person and go straight to his or her core, we experience that we are all one.

The hei’s right vertical line represents hierarchy, which is speech. A king rules with his words.4 He is empowered to sit in his palace and utter a decree, which then becomes law. People do not have to see him. He does not have to shake their hands. All he needs to do is speak; that is his power.

The vertical line of the hei descends from a higher state, the ruler, to a lower state, his subjects.

Finally, the shorter, detached leg on the left side of the hei represents action. Why is this limb detached? It is very easy for us to think and speak about what is right, but it is quite another thing to bring a good intention to fruition. Therefore, the gap serves as a reminder of the effort that is required to unify all three garments. Without the line of action, we’re left with the two lines of the dalet: poverty.

The Talmud5 informs us that the hei also represents teshuvah—repentance. To appreciate how the form of the letter hei embodies the concept of teshuvah, compare the hei, ה, to the ches, ח,6 the eighth letter of the alef-beis. Both forms look very much alike. Each is made up of three lines. The one conspicuous difference is the small aperture atop the hei’s left limb.

What does this have to do with teshuvah? G‑d declares to Cain after he kills his brother Abel, “Sin (chatas) lies at your door.”7 The opening (or door) on the bottom of both the hei and the ches represents sin. With the ches, there can be no escape from the “door of sin” without transgression (i.e., without exiting through the bottom of the ches).

But the hei has another opening, another possible course of action. The little opening at the top of the hei allows for the possibility of teshuvah, or return.5"

So the Five Men are embodied in the Fifth Letter, which represents a chance to renew and start over after a tragic or necessary loss. If one follows the sequence hiding underneath the English verses in this part of the chapter, the process turns out to be rather logical and surely leads to the end of anti-Freedom of life within a Confederacy, the end game of the Book of Mormon.

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ofblessedmemory · 6 years

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Levaya – the funeral

The Hebrew word for “funeral” is levaya, which means “to accompany,” as that is what a funeral is believed to be. That we are accompanying the deceased to the grave, and easing their transition into the Afterlife. Neither the rabbi nor a cemetery worker buries them. Rather, that is considered the mitzvah of the family, with help from the community. While there are no set standards for what a Jewish funeral looks like, there are a few basic components that almost all will contain, and a quick service is considered the most respectful. The funeral is most commonly arranged by the family, who can consult a funeral home, rabbi, or chevra kadisha for assistance.

The funeral and burial should be held no later than 24 hours after death, preferably on the same day as death, though it’s understood that this is often not possible in today’s world. The funeral may also be delayed for various reasons, which include:

Legal reasons, such as if the body is being held in police custody

The chevra kadisha or funeral directors need time to prepare; particularly if there is difficulty in obtaining a coffin or burial shroud

The body is being shipped somewhere

To allow family living far away time to arrive

It is Shabbat, the High Holidays, Sukkot, Pesach, or Shavuot.

Even then, the funeral should ideally be delayed for no longer than 48 hours. The specific time (day, noon, night) the funeral is held is often dependent on what is convenient for the family. Times for visiting the shiva home may be announced at any time, but are commonly announced at the end of the funeral.

When greeting the family, it’s customary to say “May you suffer no more,” or “My condolences.” There is also an ancient rabbinic phrase, “May the place console you,” though it’s unsure of where this originated.

Where the funeral is held may depend on the customs of individual communities, though it may be held in the home, a funeral home or cemetery, directly beside the grave, or in the synagogue (some don't allow this unless the deceased was a particularly important member of the community, such as a rabbi.)

The service itself will typically begin with readings from the Torah and Mishnah, particularly Psalm 23, about death. At the funeral of a woman, the Eshet Hayil is commonly recited. Following that, there will be a hesped (eulogy,) which remembers the life and character of the deceased. Usually, the rabbi recites the hesped, but a family member may request to do it if they wish. After the hesped, the memorial prayer, El Male Rachamim, is chanted, which asks G-d to remember the good deeds of the departed and grant them peace.

At this point, if the funeral service did not start here, it will will move to the graveside. It is considered a great honor to act as a pallbearer, which can be anyone, but is most often close family members and friends, or chevra kadisha members. The coffin may be carried by handles or on a gurney-type platform. As they approach the grave, they will traditionally pause a total of seven times, symbolizing a reluctance to take final leave of their loved one. Following the pallbearers, a rabbi or cantor will recite from Psalms 91, and it is considered an important mitzvah by the community to follow the coffin to the grave for at least a few steps. Concluding the funeral, the attendees are asked to recite the Burial Kaddish (though this has become less common) and the Mourner’s Kaddish. Finally, attendees might be asked to help fill the grave. This is not done in every community, and usually the rabbi will announce if they plan to do so. This is traditionally done by having one person shovel a pile into the grave and then set the shovel into the ground, rather than handing it to the next person. Another tradition is to shovel dirt in with the shovel facing backwards.

Upon leaving the cemetery, it is customary to give condolences to the mourners, and to wash hands before leaving the cemetery.

What is forbidden at a Jewish funeral?

Holding a viewing or wake. Viewings are, at least in the west, a primarily Xian custom, and according to Jewish values it is considered incredibly disrespectful to put the deceased on display for the living.

The display of flowers, either because it’s believed a flower’s life should not be cut short for the sake of a funeral, or because it’s believed that symbols of life are an affront to the deceased.

How To Plan a Jewish Funeral

#jumblr #judaism #jewish #levaya #kevurah #funeral #burial

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