Read Lament, Utter Praise: The Paradox of Mourning

Yom Hashoah candleThis Shabbat, at Yom Kippur, we will mark Yizkor, a service of remembrance, of honoring the dead.

Last Saturday night, I awoke around 2 am, remembering how we buried my sister, Suzie. That enormous mound of earth, the dark, deep hole.

Suzie died of cancer. Her youngest child was only three. I did not speak when we buried her. I did not know how.

In the immediate aftermath of death, life is undone. The world of the living persists but its existence is surreal. We long for our beloved; we are conscious only of our loss. Our mourning takes place in a ruin. No language suffices.

And yet, we must speak in order to heal. Centuries ago, when mourners appeared in synagogue, heads and faces covered, the service leader turned to congregants and insisted: “Demand the reason!” “Demand the reason!” Mourners were asked to speak, to explain.

It is easy to retreat from the face of pain. But this ritual made turning away an impossibility. We may not ignore those wrapped in grief.

Listening, we help a mourner open the heart. We honor longing and despair. We acknowledge denial and anguish. Demand the reason.

The rabbis knew that grief is many-faceted. All the behaviors of mourning are those, they say, of the ninth of Av. Mourners are directed to the Book of Lamentations, a book which records the horrific siege of Jerusalem, the destruction of the First Temple, the exile. Are you grieving? The rabbis suggest reading a raw text of anguish.

Why? Encountering the pain Lamentations describes gives us permission to acknowledge our own. It is another way to demand the reason.

The rabbis added a text not of rage or defiance, nor of grief and sorrow to the rituals of mourning. Mourner’s Kaddish, inscribed into our practice in the Middle Ages, is a song, a musical text of pure, unmitigated praise for the Divine. At the time of loss, one says nothing about it. In the face of death, one praises the Source of Life.

Our texts do everything from indicting to praising the Holy One. Lamentations gives us longing and despair – but also resistance. Mourner’s Kaddish offers laudation. The central phrase y’hei sh’mei raba m’vorach l’alam ulal’mei almayya (may God’s great name be praised) is considered, so the rabbis, the very foundation of the world. Despite the ruin, affix and affirm the existence of the earth: y’hei sh’mei raba We remain in conversation with God, co-creating the world. We find our voices, we utter words.

“Weeping, she makes weep,” reads Lamentations Rabbah. She weeps and the Holy One weeps with her. The ministering angels, heaven and earth, mountains and hills weep with her. Everything in the created world joins together and laments. We communicate through tears. No one is alone.

A distressed people builds again, praises again. Such is a fact of Jewish life. No devastation – not even the Shoah – silences the survivors utterly. Read Lamentations, the rabbis say. Recite y’hei shemay raba. It is a paradox that sustains us.

It is a paradox that permits voicing all we feel. We mourn as our hearts must, in whatever way they must. To speak from our grief; to act on what we know: Deep and profound remembrance of those we have lost will lead us to sanctify and honor life.

In this year, with hearts and eyes turned to the terrors and the horrors unfolding in our own time, we must ourselves demand the reason. Recognizing lament, responding to the imperative of praise, we must find inspiration to act. For a more peaceful world – for a more loving world. For a world in which we may speak – gently, with compassion and understanding, and, in so doing, heal.

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