Yiddish Prayer for the Dead

Nationality: USA
Age: 73
Occupation: Architect
Residence: Los Angeles, CA
Performance Date: 3/24/18
Primary Language: Yiddish
Language: English

The following is a prayer, the traditional Jewish prayer for the dead, as given by my godfather on the birthday of my late brother.

 

As he explained, the prayer is usually reserved for the day of the deceased’s passing. However, given that my late brother’s passing came only two weeks after his birthday, and the fact that my godfather and I would not be able to see each other on that date, he opted for conducting the prayer on the birthday night instead.

 

The same prayer was given a number of weeks the year prior after my brother’s actual passing. Although my godfather gave the prayer in the presence of his own family on that day, he repeated it during a visit on my behalf.

 

Given before seating at dinner, the prayer is repeated each consecutive year onward. However, it is reserved for kin, not given for friends and familiar faces.

 

Standing at the dinner table with our food before us, my godfather proceeded to recite the prayer (from memory), in its original Yiddish, which is also his first language:

 

Yitgaddal veyitqaddash shmeh rabba. Be’alma di vra khir’uteh. Veyamlikh malkhuteh, behayekhon uvyomekhon uvhaye dekhol bet Yisrael, be’agala uvizman qariv. Ve’imru: Amen.

 

Yehe shmeh rabba mevarakh le’alam ul’alme ‘almaya.

 

Yitbarakh veyishtabbah veyitpaar veyitromam veyitnasse veyithaddar veyit’alleh veyithallal shmeh dequdsha berikh hu. Le’ella min kol birkhata veshiratea tushbehata venehemata daamiran be’alma. Ve’imru: Amen.

 

Titqabbal tzelotehon uva’utehon d’khol bet Yisrael qodam avuhon di bishmayya. Ve’imru: Amen.

 

Yehe shelama rabba min shemayya, vehayyim ‘alainu v’al kol Yisrael. Ve’imru: Amen.

 

O’she shalom bimromav, hu ya’ase shalom ‘alenu, v’al kol Yisra’el. Ve’imru: Amen.

 

After this point, he took out a small candle and lit it, explaining that after the prayer, the candle is allowed to burn for 24 hours, and then extinguished.

 

The candle was then set in the center of the dining table. However, he explained, tradition does not call for the candle to be placed anywhere in particular. Given that the prayer is said before seating for the dinner meal, it is most often placed among where the meal is being eaten as a matter of simple convenience.

 

Following the recitation of the prayer and the lighting of the candle, we sat and ate.

At the same time next year, it will be done once more.

 

The English translation of the prayer has been included:

 

“Exalted and hallowed be His great Name.

 

Throughout the world which He has created according to His Will. May He establish His kingship, bring forth His redemption and hasten the coming of His Moshiach.

 

In your lifetime and in your days and in the lifetime of the entire House of Israel, sword, famine and death shall cease from us and from the entire Jewish nation, speedily and soon, and say, Amen.

 

May His great Name be blessed forever and to all eternity. Blessed and praised, glorified, exalted, and extolled, honored, adored and lauded be the Name of the Holy One, blessed be He.

 

Beyond all the blessings, hymns, praises and consolations that are uttered in the world, and say, Amen.

 

Upon Israel, and upon our sages, and upon their disciples, and upon all the disciples of their disciples, and upon all those who occupy themselves with the Torah, here or in any other place, upon them and upon you, may there be abundant peace, grace, kindness, compassion, long life, ample sustenance and deliverance, from their Father in heaven; and say, Amen.

 

May there be abundant peace from heaven, and a good life for us and for all Israel; and say, Amen.

 

He who makes peace in His heavens, may He make peace for us and for all Israel, and say, Amen.”

 

 

What is interesting to note about the prayer itself is that it does not acknowledge the dead at all and is instead entirely an exaltation towards God. The significance of the prayer is undeniable given its exclusive reservation for family members, but to not mention death at all might prompt a double glance.

 

My uncle explained this as an almost humorous consideration, but elaborated that the absence of mentioning death in a prayer whose very purpose centers on it is that remembrance is almost implied, and that a reminder of the person’s passing is not necessary. I found it noteworthy, then, that the traditional prayer for the dead draws the entirety of its significance in the symbolism of its name and subsequent use, with the actual components of the prayer itself important to a lesser degree.

 

A topic that is often joked upon between my godfather and me is the fact that I am an Episcopalian Christian, and he a Russian Orthodox Jew. It is interesting to consider, then that such a highly specialized and ritualistic prayer may be conducted between members of two religions with a distinct barrier between them. In this case, circumstances of love supersede those of preconceived notions of theological leanings.

Finland Lunch Cookout Setup

Nationality: Finnish
Age: 32
Occupation: Dog Sled Guide
Residence: Kittila, Finland
Performance Date: 3/14/18
Primary Language: Finnish
Language: English

The following is a recorded observation centering on a local guide’s preparation of a lunch area/cooking of said lunch while on a weeklong dog sledding excursion in the northern Finnish wilderness, an area known as Lapland.

 

To provide context, in the late winter months of Lapland, the snow can reach depths of up to five feet, unable to melt and having compiled for many months before. It is not uncommon anywhere in this area that one can take a single step off of a packed, stable path and immediately sink waist deep into the snow.

 

After anchoring our dog sleds and unboxing containers of food, the guide took four sizable branches from a nearby shrub and sharpened a single end of each branch to a point with his knife.

 

These four branches were left to the side as the guide then stepped into the deep snow and began to dig an eating area with his hands. This proceeded for the better part of twenty minutes. When finished, the hole was about eight feet across and four feet deep. Considerably flat on the bottom as to allow for a fire, the sloped sides of the hole allowed for comfortable seating at a safe distance from any burning wood.

 

Firewood kindling was then gathered from the adjacent birch forest from whatever available wood could be found. Primary logs, previously cut at the cabin we had left that morning, were then assembled into a square, three-tiered stack. Using the kindling to help foster the ignition of the larger logs, the guide sparked the blunt metallic end of his knife against a flint and subsequently lit the fire.

 

The two of us then took the sharpened sticks and skewered sausages onto the pointed ends, roasting them over the fire until ready to eat.

 

After the course of eating, the heat of the fire had allowed the wood to sink considerably into the snow, allowing any remaining burning logs to be covered with ease with only a kick of snow.

 

What stood out in this entire situation to me is the inherent making use of one’s surroundings for the sake of providing supplemental comforts alongside necessary functions, such as eating. While it would have been easy enough to simply start the fire on the tightly packed dog sled path, the seating would not be nearly as comfortable as a padded slope against which to lean, made possible by digging the hole. It is also important to note that following 20-30km of captaining a dog sled team over rough terrain make any such indulgences worthwhile expenditures of energy. The cooking of the sausages goes the same way in terms of making use of one’s environment, turning a simple tree branch into a useful tool without which roasting a sausage would not be practically possible. The rooting in practicality and makings of any available comfort reflected to me an overall Lappish spirit of a similar nature.

Friendships Toast

Nationality: USA
Age: 20 (all)
Occupation: Students
Residence: Austin, TX
Performance Date: 2/17/18
Primary Language: English

The following is a toast collected from a group of five friends who recite a pledge aimed at their longstanding mutual friendship. The pledge is performed during communal games involving alcohol, particularly ‘beer pong’ which is played between teams of two along the ends of a tall rectangular table.

 

The rules and practice of said game do not apply to the situation of the toast besides the table on which the game is played, which plays an integral and symbolic part to the performance of the toast. Therefore, the rules of the game will not be explained further outside of any direct relation to the proceedings of the toast.

 

The context of the situation proceeds as such:

The five friends gather around a handmade table constructed from available and basic wood materials. The table itself is kept at the host participant’s home, whose name has been excluded. While the participant is not the exclusive host to every party, each use of the table and recital of the toast is reserved to his home.

 

While there is no designated time during these parties for the toast to occur, it often falls after a few rounds of initial play of any alcohol-centered games, where everyone will have had at least one turn playing and thus have ingested sufficient amounts of alcohol to be slightly intoxicated at the very least.

 

At this point, each member of the group gathers around the table. The toast itself goes as follows:

 

(recited altogether)

“There are good ships, there are wood ships. There are ships that sail the sea. But the best ships, are friendships. So here’s to you and me!”

 

Each member of the group then simultaneously taps their beer can on the table and raises it up to drink. While raising their drinks, everyone together says (with less intensity)

 

“Down with Hitler.”

 

Each member then drinks until satisfied.

 

The pledge itself is a cheerful acknowledgment of the mutual bonds of friendship between each participant, and for the group as a whole. The concluding mention of “Down with Hitler” serves as a humorous reference to the host participant’s Jewish heritage, serving as a sarcastic assurance of false machismo that underlines the lightheartedness of the toast itself.

 

The table on which the toast is centered is constructed with dimensions of around 8 feet-by-2 feet and standing at waist height. Its top is painted with horizontal stripes of blue, green, yellow, and red, giving it a vibrant and outstanding place in the room.

 

Written in permanent marker across the top of the table are the words to the toast itself, along with various doodles such as star-bound rockets and bizarre imaginary creatures.

 

The names of each participant, accompanied by self-applied nicknames (often overly elaborate and nonsensical, otherwise only a vague relation to a defining characteristic of each person) meant to be referenced in an exclusively ironic manner.

 

These nicknames include:

 

Dr. Dreidel

A play on the stage name of popular rapper Dr. Dre and a reference to the participant’s Jewish faith.

 

Dookie Prada-G

The second part of the name a reference towards rappers’ tendencies to reference high-end clothing brands in their music in public image, itself a play on the word ‘prodigy’ despite Trevor’s complete lack of a musical background.

 

The other names of MC Betty, The Mist, and Boogiewitz 3000 are intentionally nonsensical, unrelated to the participant’s real names in any way. Thus, their humor is derived from this very nature of having no connection whatsoever to their makers.

 

 

 

 

 

Lapp Mug

Nationality: Finnish
Age: 54
Occupation: Nomad
Residence: Vuontisjärvi, Finland
Performance Date: 3/15/18
Primary Language: Finnish
Language: English, Saame

The item pictured is a traditional Lappish drinking cup/mug (known locally as a guksi) gifted to me by a local Saame (Lapp) woman while I was spending time in Finland in an area known as Lapland, which covers the northern expanse of the Nordic countries of Sweden, Finland, and Norway and is largely located within the Arctic Circle.

The Saame, the group to which the woman belongs, are a people indigenous to Lapland.

Although the woman did not speak English, my guide acted as an interpreter between us as I asked questions regarding the mug.

 

The mug itself is carved out of a single piece of wood collected from burls on birch tree trunks. The birch tree is ubiquitous in the Finnish wilderness and is the most commonly used material in the construction of most Lappish items, including the mug itself, sled frames, furniture, and even entire homes. Revered for its strong, hardy, and unyielding quality and capable shock resistance, the use of birch is an endless sight in Lapland.

 

The most significant characteristic of birch, as it relates to the mugs, is its antibacterial properties, which necessitates little to no cleaning. Thus, the mug bears with it benefits of both health and convenience. Any cleaning of the mug is to be conducted with a simple combination of cloth and water, as it is believed soap or detergents will damage the mug.

 

As for the actual construction of the mug, what is most noteworthy is the presence of two holes through which to place one’s fingers. This serves a practical purpose for maintaining additional stability as to not accidentally drop the mug, although the dual hole it is not a strict method of construction, as many guksis contain a single hole. Another benefit is the insulative properties of the wood when drinking hot liquids, as one can wrap their hand around the entirety of the mug without discomfort, as opposed to the tendency for ceramic mugs to become heated (hence the necessity of a handle.

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Finland/Lapland Dogsled Setup, Maintenance, Operation

Nationality: Finnish
Age: 32
Occupation: Dog Sled Guide
Residence: Kittila, Finland
Performance Date: 3/14/18
Primary Language: Finnish
Language: English

The following outlines the steps to setting up and arranging a traditional Lappish (northern Finnish) dogsled team, along with operating the various functions of the sled itself.

 

The process is one I learned from my guide during a weeklong excursion into the northern Finnish wilderness and subsequently practiced myself on a daily basis.

 

In the morning, after feeding the sled dogs, who are altogether kept along a chain line (attached by their collars), each member of the five-dog team is harnessed one-by-one onto the sled. Their harnesses are first slipped over their heads, with their collars then buckled to a line attached to the sled. Their front paws/legs must then be guided through two front straps. At this point, the dog can be considered securely attached.

 

A particular layout and order of the dogs is required for a one-man sled with about 50-100 lbs of cargo to be properly driven:

 

Two dogs are placed at the front of the line, one in the middle, and two in the back (closest to the sled). The dogs at the front are known as the lead dogs, typically reserved for those that are younger and less experienced, while the dogs at the back are known as the wheel dogs, the strongest and most capable of the pack. The dog in the middle, known as the center, is the dominant member of all five, meant to lead the wheel dogs on and keep the lead dogs in check should they misbehave.

 

The lead and wheel dogs are also buckled to each other, along with being attached to the sled line, as to keep their strides in sync and prevent any wandering from any direction that is not forwards.

 

If the sled is larger in size, or there is a greater amount of cargo (and thus more weight), more dogs will be needed. To do this, a set of three dogs (a single and a pair of leads) are attached to the front of the already present five, totaling eight. A greater number is typically unnecessary.

 

It should be noted that having a greater number of dogs on a smaller sled will not make it go any faster, as the dogs are all attached and therefore can only run at the same speed as an individual is capable. What it does serve to do is disperse the weight of the sled even more, and thus allow the dogs to travel for longer distances and amounts of time without becoming exhausted.

 

What is interesting to note is that the dogs, having been raised by Finnish trainers, respond only to commands in Finnish, unable to understand any other languages such as English. This is particularly important when driving the sled. As there are no steering-related controls, any shifts in direction must be verbally commanded to the dogs in Finnish, being either vasen (left) or oikea (right). However, steering is not often necessary as the dogs usually follow paths that are already made, leaving the commands to be reserved for turns and switches onto new paths. Should the dogs travel the wrong way, the driver must hop off the sled and manually guide the dogs back in the proper direction.

 

Getting off the sled arises the matter of braking, which is performed using the feet. A flat metal mandible bar is stepped on, the bottom of the bar containing two outward-sticking pieces of rebar that dig into the snow below, slowing or, if pressed completely down, halting the dogs.

 

Longer periods of braking require a large metal hook tied to the sled and hung off the side when not in use. To use this hook, one must have already braked the dogs to a halt with the manual step, then throwing the hook into a solid patch of snow/ice and lodging it firmly into the ground. This way, when the dogs attempt to move forward, the hook anchors them in place and prevents them from moving. Additional security can be managed by using another length of rope to tie the sled to a nearby tree.

 

Once back on the sled, (and if necessary, having removed the anchor hook from the ground) the driver lifts their foot from the brake and shouts at the dogs mennä (go) or juosta (run) in order to prompt their team to resume running.