Jewish Words of Comfort
Judaism helps provide the words to comfort mourners.
Further, the use of the word "makom" averts a possible negative response from mourners. Calling God by this consoling name avoids thrusting God's more familiar, awesome name into the face of mourners who have been shaken to their roots by God's irreversible decree. That is, in fact, also the reason for not greeting mourners with the usual "shalom," since shalom is another name for Almighty God, a name hard to embrace at this disquieting time.
The second word of the classic farewell blessing is the Hebrew word for "console," but it is not one always used for this purpose in the Bible. When the Israelites betray God's trust, God is depicted as va'yenahem—"regretting" the creation of human beings or "regretting" taking Israel out of slavery. This seems to have everything to do with God's undergoing a change of mind, as it were, and nothing to do with God's consoling.
But we need to understand a link that is not immediately visible. Intrinsic to all consolation is a sense of deep regret. Regret gives rise to a need for change and triggers an acceptance of loss, which leads inevitably to profound consolation. It compels people to review, reassess, and readapt to a world that has permanently changed after a friend or relative has died. It points to a change in direction--adjusting to a new status and new relationships among all members of the family or business or inner circle, and submitting to self-transformation, if that is possible.
Betokh She'air Avelei Tziyon vi'Yerushaliyim
The formula is incomplete, however, without its second half: "Among the other mourners of Zion and Jerusalem." This phrase emphatically moves the consoler away from the natural tendency to focus solely on those presently grieving. It connects both the specific griever and grief in general in two salient and subtle ways.
First, the phrase broadens God's consolation to include "other mourners"—of Zion and Jerusalem—thereby expressing a critical imperative in the process of grief work: the universal need for mourners to share their grief, the natural interconnectivity of all mourners. Grievers are not alone, and they must know this so that they do not feel singled out unfairly by God, specially targeted for suffering. The phrase also brings the mourners to the realization that death, in all its guises, is suffered by everyone, "other mourners," and that it is an inherent quality of life.
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