The tradition of commemorating a death anniversary in Judaism has ancient origins. During the Talmudic era, it was common to observe the date of a father's or teacher's death by fasting, or by abstaining from consuming meat and wine.[13] The Gemara's discussion[14] suggests that this was a voluntary practice in accordance with the directive to honour one's father "while alive and after his death."[15]Rashi notes that it was customary to gather around the grave of a distinguished individual on the anniversary of his death.[16]
The modern practice of observing Yahrzeit for parents likely originated among the Jewish communities of medieval Germany, later being adopted by Sephardic Jews.[4]
Yahrzeit candles for sale at a Jewish grocery storeMemorial plaques on a synagogue Yahrzeit board
Date of observance
Yahrzeit is typically observed on the anniversary according to the Hebrew calendar of the date of death of an immediate family member or outstanding individual.[7] Some authorities hold that when an individual was not buried within two days of their death, the first Yahrzeit is instead held on the anniversary of their burial.[17] There are also exceptions when the date falls on Rosh Ḥodesh or in a leap year of the Hebrew calendar:[18]
Date of passing
Situation on the day of Yahrtzeit
Commemorated on
First day of a two-day Rosh Ḥodesh, i.e., last (30th) day of the previous month
Rosh Ḥodesh only has one day
29th (last) day of the earlier month (not a Rosh Ḥodesh)
Second day of a two-day Rosh Ḥodesh, i.e. first day of the new month
Rosh Ḥodesh only has one day
First day of the month (Rosh Ḥodesh)
First day of a two-day Rosh Ḥodesh, i.e., last (30th) day of the previous month
Rosh Ḥodesh has two days
First day of the two-day Rosh Ḥodesh
Second day of a two-day Rosh Ḥodesh, i.e., first day of the new month
When commemorated by a immediate relative, the day is marked by two main practices: reciting the Mourner's Kaddish, and lighting the Yahrzeit candle, which is kept burning for twenty-four hours. Other customs including being called up to the public reading of the Torah or reciting the Haftara on the preceding Shabbat,[5][19] and sponsoring a synagogue Kiddush in honour of the deceased.[20] A lightbulb by the name of the deceased may be lit on the synagogue's Yahrzeit board.[21] Historically, fasting was also a common practice.[4]
According to some sources, the Yahrzeit candle holds Kabbalistic significance. Aaron Berechiah of Modena likens the burning wick in the candle to the soul in the body, citing the Proverb "man's soul is the candle of God."[22] He notes furthermore that the numerical value of נר דלוק ('burning candle') is equivalent to that of השכינה ('the Shekhinah').[23][24] Other scholars posit that the candle-lighting tradition may have Christian origins.[3][25]
Some communities, especially Sephardim in the Land of Israel, were initially opposed to reciting the Mourner's Kaddish after the first eleven months following a death, contending that it would cast a negative light on the departed. Isaac Luria offered an alternative perspective, explaining that "while the orphan's Kaddish within the eleven months helps the soul to pass from Gehinnom to Gan Eden, the Yahrzeit Kaddish elevates the soul every year to a higher sphere in paradise."[26]Menasseh ben Israel also adopts this perspective.[27]
Ḥasidic Jews traditionally celebrate the Yahrzeit of their respective rabbis with song, dance, and general rejoicing, resulting in a shift from the originally mournful nature of the celebration to an occasion of joyous festivity.[28] The Mitnaggedim vehemently objected to this innovation.[4]
^Güdemann, Moritz (1888). Geschichte des Erziehungswesens und der Cultur der Juden in Deutschland während des XIV. und XV. Jahrhunderts (in German). Vol. 3. Vienna. p. 132.{{cite book}}: CS1 maint: location missing publisher (link)
^Lewysohn, Abraham (1846). Meḳore Minhagim. Berlin. §98.
^Menasseh ben Israel (1652). Nishmat Ḥayyim. Vol. 2. Amsterdam. 27.