Jun 9, 2013
Should kaddish be said for Yoram Kaniuk?
Yoram Kaniuk died yesterday at the age of 83 years old and donated his body to science. Kaniuk was an acclaimed Israeli artist - writer, painter, journalist, involved in theater - who was born in Tel Aviv (Palestine at the time). Kaniuk was married to a non-Jew, and a couple years ago insisted on having his status changed on his teudat zehut from listing him a a Jew to the status called "lacking religion". He insisted on this, he said, because his kid and grandkid are not Jewish and are of no religion due to being produce of a mixed marriage, and he had no interest in being connected to the "Jewish Iran" of Israel today.
With his only child and grandchild being not Jewish, along with his decision to not have a burial and being self-declared as "no religion", there was to be nobody saying kaddish in his memory. Despite his personal position and self-identification, by Jewish law he was still Jewish and his soul needs the same assistance as any other Jews in getting to the next stages up there. To that end, some people have been saying that they plan to say kaddish in his memory for the entire first year after his death. As well, Chief Rabbi Yona Metzger has said that the Rabbanut would take care to ensure that someone would be saying kaddish in memory of Kaniuk, because at the end of the day, despite everything, he was a Jew.. (source: Ynet)
It makes me wonder what is the right thing to do. From a Jewish perspective, kaddish should be said for Kaniuk. On the other hand, he was clearly and explicitly against being treated as such, so kaddish being said for him is against his wishes. Or maybe, we can assume his soul appreciates it even if when in body form he was opposed to it. Or maybe his opinion does not matter because what somebody else says does not "harm" him in any way - it is an intangible. As a matter of fact, if he did not believe in it, he should, if he could, just scoff at someone saying kaddish for him and wave it off because it doesn't do anything anyway (in his mind), but have no reason to oppose it.
On the other hand, Kikar is quoting some halachic decisions from Rav Ovadiah (not specifically to this case, but said in the past regarding other similar situations) that one who donates his body to science rather than having a burial, his soul will not find rest - only after burial is that possible. Also, one who donates his body to science is transgressing a serious sin and prevents his body from eventual resurrection. Two conclusions of Rav Ovadiah are quoted:
I am leaning to say that it should be perfectly fine for someone to say kaddish for Kaniuk despite his clear opposition to the idea, but I am not 100% sure of it.
What do you think?
With his only child and grandchild being not Jewish, along with his decision to not have a burial and being self-declared as "no religion", there was to be nobody saying kaddish in his memory. Despite his personal position and self-identification, by Jewish law he was still Jewish and his soul needs the same assistance as any other Jews in getting to the next stages up there. To that end, some people have been saying that they plan to say kaddish in his memory for the entire first year after his death. As well, Chief Rabbi Yona Metzger has said that the Rabbanut would take care to ensure that someone would be saying kaddish in memory of Kaniuk, because at the end of the day, despite everything, he was a Jew.. (source: Ynet)
It makes me wonder what is the right thing to do. From a Jewish perspective, kaddish should be said for Kaniuk. On the other hand, he was clearly and explicitly against being treated as such, so kaddish being said for him is against his wishes. Or maybe, we can assume his soul appreciates it even if when in body form he was opposed to it. Or maybe his opinion does not matter because what somebody else says does not "harm" him in any way - it is an intangible. As a matter of fact, if he did not believe in it, he should, if he could, just scoff at someone saying kaddish for him and wave it off because it doesn't do anything anyway (in his mind), but have no reason to oppose it.
On the other hand, Kikar is quoting some halachic decisions from Rav Ovadiah (not specifically to this case, but said in the past regarding other similar situations) that one who donates his body to science rather than having a burial, his soul will not find rest - only after burial is that possible. Also, one who donates his body to science is transgressing a serious sin and prevents his body from eventual resurrection. Two conclusions of Rav Ovadiah are quoted:
- they should not listen to the demand of the deceased, but should bury the body anyway
- the deceased should not be mourned if his body is not buried.
I am leaning to say that it should be perfectly fine for someone to say kaddish for Kaniuk despite his clear opposition to the idea, but I am not 100% sure of it.
What do you think?
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He can't be the only atheist who ever died in Israel - does his soul need the Rabbanut to care for it more than anyone else's?
ReplyDeletefrom what I can gather, both donating one's body to science, and goign to court to change one's official status to "no religion" are fairly rare.. that he did both is even more unusual.
ReplyDeleteand maybe the rabbanut does have to do this every so often, but Koniuk was famous
The idea that people won't respect one's wishes because they believe differently is exactly what he meant when he said "Jewish Iran".
ReplyDeleteThe Mullahs don't respect other people's beliefs either and they believe they are right too.
You're in good company.
What Jewish source requires kaddish to be said for a niftar by someone other than a descendant?
ReplyDeleteIt's not Judaism, it's superstition.
Why does donating one's body to science cause a 'restless soul'?
ReplyDeleteDoes the same go for donating organs for transplant?
It is this superstitious distortion that results in the Hilul Hashem of Israelis going abroad for transplant surgery.
I would think that merit is brought to the soul of the deceased due to his having left behind someone who wishes to sanctify the Divine Name.
ReplyDeleteSince Kaniuk did not leave such a person behind, nor did he ever express the wish that the Divine Name be sanctified on his behalf, what source says that kaddish brings merit in a case like this, no matter how much the Kaddish reciter wished that it could?
the idea is that only after burial is the soul able to find rest. I dont know why that is.
ReplyDeleteHow Yoram would have hated all of the above!
ReplyDelete