Journal of Religion and Health, Vol. 27, No. 2, Summer 1988
Defining Suicide: Importance and Implications for Judaism S T E V E N J. K A P L A N a n d L Y N N A. S C H O E N E B E R G ABSTRACT: One of the more problematic situations in the Jewish tradition is seeing to the psychological needs of the family of a suicide. This is due to the legal statements found within the tradition, placing some restrictions on the funeral rite. As a result of this, the criteria for the suicide are to be well examined and understood to ensure proper pastoral care.
One of the most heartbreaking of all situations for a rabbi to be involved with is a suicide. While the situation itself is sufficiently agonizing, Judaism's traditional view of suicide complicates matters, for both theological and (Jewish) legal reasons. Jewish tradition has always condemned suicide. It is important to note, however, t h a t it is the act itself that has received the adverse judgment, rather t h a n the person who has died. Theologically, suicide interferes with h u m a n purpose on earth, that is, to be a co-partner with God in recreating another Garden of Eden on this planet.' Suicide also supersedes God's role as the judge who decrees who is to be rewarded and who is to be punished. The taking of one's life places the individual in t h a t supreme role. Further, the suicide is denied reincarnation, a concept t h a t is no longer part of mainstream Jewish thought, but nonetheless part of traditional Jewish theologyJ Lastly, a phrase t h a t is said when a person dies, epitomizing Judaism's theological posture, is, "Adonai natan, va-Adonai lakach . . . . " God gives and God takes. By killing oneself, one is presuming one is powerful enough to take over a right t h a t belongs to God alone. The preservation of life has always been a paramount duty and obligation in Judaism. It is understandable t h a t violating this all-important concept
Rabbi Steven J. Kaplan is Director of the Hillel Foundation at the University of South Florida in Tampa, Florida. Lynn A. Schoeneberg is a Ph.D. at the University of South Florida. Address reprint requests to Steven J. Kaplan, University of South F l o r i d a - - F l o r i d a Mental Health Institute, MHC 5103, Tampa, FL 33620. 154
9 1988 Institutesof Religionand Health
Steven J. Kaplan and Lynn A. Schoeneberg
155
would bring negative rabbinic reaction. A folk saying sums up the attitude by stating, "One who destroys oneself wittingly has no share in the world to come." This murderous act is often viewed as being more reprehensible t han homicide, since the killer of a n o t h e r has the chance truly to repent. Suicide denies this possibility. Another possible non-theological reason this act has been so v e h e m e n t l y protested is the fact t h a t anot her of Judaism's basic tenets is violated with suicide: "Do not separate yourself from the community. ''3 The tremendous importance of the tzibbur, the community one is part of, has been a foundation for Judaism's ethical rule of behavior toward one's fellow human. The J ew is compelled to live as a J e w in spite of hardships t h a t are faced, both internal and external. The Torah was given to the J e w as a guide to live by, even if the living must t ake place in two civilizations, the Jewish and nonJewish. Suicide negates this entire purpose and process. With the above information, the rabbi's dilemma is obvious when dealing with the family of the suicide. At a time when underst andi ng and compassion are needed, it would seem the rabbi is forced into a situation t h a t precludes caring. There are halachic (Jewish legal) reasons for the negative view as well. The post-Talmudic t r act at e of Semachot outlines various do's and don'ts concerning rituals in cases of suicide. Included among these are not rending garments (or the symbolic ribbon) as is traditional to show grief, no eulogy, nor performing any act t h a t would show respect for the deceased. This is not to say t h a t any disrespectful act m ay be said or done. Rather, respect is to be shown for the living, and negative words or deeds would not reflect this. Here the importance of defining suicide comes into play. The rabbis were most sensitive to the needs of the family at a time such as this, yet they could not condone or dismiss an act t h a t was contrary to Jewish thought. The solution to this problem is found in the criteria used to label one a suicide "officially." Again in tra c t a t e Semachot we find the key. For one to be given this devastating label, it must be proven t h a t one took one's own life "lada-at," wittingly. One is innocent until proven guilty. What determines "wittingly"? As an example, if a person announces his intent to kill himself by j um pi ng off a bridge, climbs to the top of the bridge, and is immediately seen by others plunging into the river below and drowning, this person is labeled a suicide. If, however, t her e is a substantial time lapse between the a n n o u n c e m e n t of in ten t and the act itself, it is no longer deemed a suicide, since in the interm i t t e n t time the individual could have had a change of heart, and the fall was accidental. Still other authorities state t h a t the person has to have been forewarned about the seriousness of the act by no fewer t h a n two witnesses, and these witnesses must be able to state t h a t the person appeared to be in possession of his or h er faculties, and not suffering from any a p p a r e n t pathology. If any signs of pathological behavior are seen, the individual is labeled as "shoteh," a vague t e r m referring to anyone appearing to display abnormal behavior.
156
Journal of Religion and Health
Also o m i t t e d from t h e suicide c a t e g o r y is a minor, since this p e r s o n is too y o u n g to h a v e done so t e r r i b l e a n act "wittingly." One u n d e r the influence of drugs or alcohol is additionally excluded from t h e suicide category. As m a y be seen, the rabbi m u s t be careful in accepting a (secularly) legal r u l i n g of suicide, since the religious consequences of this label can be shatt e r i n g to the family. E v e n if the rabbi is willing to "bend the rules" on the t r a d i t i o n a l approach to this problem, t h e r e m a y be family m e m b e r s knowledgeable about and sensitive to t h e theological repercussions of a suicide. T h e r e f o r e , while m e e t i n g p r i v a t e l y w i t h family, it is wise to explain J u d a ism's viewpoint, a n d carefully dissect the series of e v e n t s (or probable series of events) prior to and d u r i n g the act. In almost all cases, it will be found t h a t the J e w i s h definition of suicide does not apply, t h e r e b y allowing the rabbi to use his or her t h e r a p y skills w i t h m i n i m a l complications.
References
1. References to this are found scattered in direct and indirect fashion throughout the Bible, particularly in the books of David, Job, Psalms, and Ecclesiastes. Further reference is found throughout the Babylonian and Palestinian Talmud. 2. Mishnah, Tractate Sanhedrin. 3. Mishnah, Avot.
Defining Suicide: Importance and Implications for Judaism S T E V E N J. K A P L A N a n d L Y N N A. S C H O E N E B E R G ABSTRACT: One of the more problematic situations in the Jewish tradition is seeing to the psychological needs of the family of a suicide. This is due to the legal statements found within the tradition, placing some restrictions on the funeral rite. As a result of this, the criteria for the suicide are to be well examined and understood to ensure proper pastoral care.
One of the most heartbreaking of all situations for a rabbi to be involved with is a suicide. While the situation itself is sufficiently agonizing, Judaism's traditional view of suicide complicates matters, for both theological and (Jewish) legal reasons. Jewish tradition has always condemned suicide. It is important to note, however, t h a t it is the act itself that has received the adverse judgment, rather t h a n the person who has died. Theologically, suicide interferes with h u m a n purpose on earth, that is, to be a co-partner with God in recreating another Garden of Eden on this planet.' Suicide also supersedes God's role as the judge who decrees who is to be rewarded and who is to be punished. The taking of one's life places the individual in t h a t supreme role. Further, the suicide is denied reincarnation, a concept t h a t is no longer part of mainstream Jewish thought, but nonetheless part of traditional Jewish theologyJ Lastly, a phrase t h a t is said when a person dies, epitomizing Judaism's theological posture, is, "Adonai natan, va-Adonai lakach . . . . " God gives and God takes. By killing oneself, one is presuming one is powerful enough to take over a right t h a t belongs to God alone. The preservation of life has always been a paramount duty and obligation in Judaism. It is understandable t h a t violating this all-important concept
Rabbi Steven J. Kaplan is Director of the Hillel Foundation at the University of South Florida in Tampa, Florida. Lynn A. Schoeneberg is a Ph.D. at the University of South Florida. Address reprint requests to Steven J. Kaplan, University of South F l o r i d a - - F l o r i d a Mental Health Institute, MHC 5103, Tampa, FL 33620. 154
9 1988 Institutesof Religionand Health
Steven J. Kaplan and Lynn A. Schoeneberg
155
would bring negative rabbinic reaction. A folk saying sums up the attitude by stating, "One who destroys oneself wittingly has no share in the world to come." This murderous act is often viewed as being more reprehensible t han homicide, since the killer of a n o t h e r has the chance truly to repent. Suicide denies this possibility. Another possible non-theological reason this act has been so v e h e m e n t l y protested is the fact t h a t anot her of Judaism's basic tenets is violated with suicide: "Do not separate yourself from the community. ''3 The tremendous importance of the tzibbur, the community one is part of, has been a foundation for Judaism's ethical rule of behavior toward one's fellow human. The J ew is compelled to live as a J e w in spite of hardships t h a t are faced, both internal and external. The Torah was given to the J e w as a guide to live by, even if the living must t ake place in two civilizations, the Jewish and nonJewish. Suicide negates this entire purpose and process. With the above information, the rabbi's dilemma is obvious when dealing with the family of the suicide. At a time when underst andi ng and compassion are needed, it would seem the rabbi is forced into a situation t h a t precludes caring. There are halachic (Jewish legal) reasons for the negative view as well. The post-Talmudic t r act at e of Semachot outlines various do's and don'ts concerning rituals in cases of suicide. Included among these are not rending garments (or the symbolic ribbon) as is traditional to show grief, no eulogy, nor performing any act t h a t would show respect for the deceased. This is not to say t h a t any disrespectful act m ay be said or done. Rather, respect is to be shown for the living, and negative words or deeds would not reflect this. Here the importance of defining suicide comes into play. The rabbis were most sensitive to the needs of the family at a time such as this, yet they could not condone or dismiss an act t h a t was contrary to Jewish thought. The solution to this problem is found in the criteria used to label one a suicide "officially." Again in tra c t a t e Semachot we find the key. For one to be given this devastating label, it must be proven t h a t one took one's own life "lada-at," wittingly. One is innocent until proven guilty. What determines "wittingly"? As an example, if a person announces his intent to kill himself by j um pi ng off a bridge, climbs to the top of the bridge, and is immediately seen by others plunging into the river below and drowning, this person is labeled a suicide. If, however, t her e is a substantial time lapse between the a n n o u n c e m e n t of in ten t and the act itself, it is no longer deemed a suicide, since in the interm i t t e n t time the individual could have had a change of heart, and the fall was accidental. Still other authorities state t h a t the person has to have been forewarned about the seriousness of the act by no fewer t h a n two witnesses, and these witnesses must be able to state t h a t the person appeared to be in possession of his or h er faculties, and not suffering from any a p p a r e n t pathology. If any signs of pathological behavior are seen, the individual is labeled as "shoteh," a vague t e r m referring to anyone appearing to display abnormal behavior.
156
Journal of Religion and Health
Also o m i t t e d from t h e suicide c a t e g o r y is a minor, since this p e r s o n is too y o u n g to h a v e done so t e r r i b l e a n act "wittingly." One u n d e r the influence of drugs or alcohol is additionally excluded from t h e suicide category. As m a y be seen, the rabbi m u s t be careful in accepting a (secularly) legal r u l i n g of suicide, since the religious consequences of this label can be shatt e r i n g to the family. E v e n if the rabbi is willing to "bend the rules" on the t r a d i t i o n a l approach to this problem, t h e r e m a y be family m e m b e r s knowledgeable about and sensitive to t h e theological repercussions of a suicide. T h e r e f o r e , while m e e t i n g p r i v a t e l y w i t h family, it is wise to explain J u d a ism's viewpoint, a n d carefully dissect the series of e v e n t s (or probable series of events) prior to and d u r i n g the act. In almost all cases, it will be found t h a t the J e w i s h definition of suicide does not apply, t h e r e b y allowing the rabbi to use his or her t h e r a p y skills w i t h m i n i m a l complications.
References
1. References to this are found scattered in direct and indirect fashion throughout the Bible, particularly in the books of David, Job, Psalms, and Ecclesiastes. Further reference is found throughout the Babylonian and Palestinian Talmud. 2. Mishnah, Tractate Sanhedrin. 3. Mishnah, Avot.
