Unseen, all-out cyber war on the U.S. has begun
By Bob ViolinoCreated 2013-01-28 04:00AM
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There's a war going on, and it's raging here at home -- not in the streets or the fields, but on the Internet. You can think of it as a war on the digital homeland. If you work for a power company, bank, defense contractor, transportation provider, or other critical infrastructure type of operation, your organization might be in the direct line of fire. And everyone can become collateral damage.
A cyber war has been brewing for at least the past year, and although you might view this battle as governments going head to head in a shadow fight, security experts say the battleground is shifting from government entities to the private sector, to civilian targets that provide many essential services to U.S. citizens.
[ When in China, it's not safe to leave your laptop alone [1]. Bob Violino explains why. | Find out how to block the viruses, worms, and other malware that threaten your business, with hands-on advice from InfoWorld's expert contributors in InfoWorld's "Malware Deep Dive [2]" PDF guide. ]
The cyber war has seen various attacks around the world, with incidents such as Stuxnet [3], Flame [4], and Red October [5] garnering attention. Some attacks have been against government systems, but increasingly likely to attack civilian entities. U.S. banks and utilities have already been hit [6].
"The cyber war has been under way in the private sector for the past year," says Israel Martinez, a board member of the U.S. National Cyber Security Council, a nonprofit group composed of federal government and private sector executives.
"We're finding espionage, advanced persistent threats (APTs) [7], and other malware sitting in networks, often for more than a year before it's ever detected," Martinez says. He says U.S. entities are being targeted on multiple fronts by China and Iran for espionage and intellectual property theft, by interests in Russia and Eastern Europe for syndicated crime such stealing cash and identities, by social-agenda "hacktivist" groups such as Anonymous [8], and by increasingly skilled individual criminal hackers.
The cyber war now raging in the digital homeland
Such attacks have been going on for years, but what's new is the cyber war brewing between the United States and Israel on one side and Iran in the other, says Emilian Papadopoulos, chief of staff at Good Harbor Security Risk Management, a consulting firm focused on cyber threats.Stuxnet, for example, was developed by Israel with U.S. support to hobble Iranian nuclear facilities [9], according to the New York Times and several security experts who spoke to InfoWorld off the record. Iran also accuses the United States and Israel of the cyber attacks that took Iran's Oil Ministry and a major oil terminal offline, Papadopolous says.
Iran or its proxies has apparently hit back with cyber attacks on U.S. banks, government officials say. Iran may have also been behind the Shamoon virus [10] that wiped 30,000 hard drives and took computer networks offline for weeks at the oil producer Saudi Aramco, Papadopoulos says.
A 2011 attack on European certificate authority DigiNotar [11] compromised the certificate system that underlies the Internet and enables users to trust in the identity of websites they visit and the source of communications they receive, Papadopoulos says.
"We have seen cyber attacks evolve from espionage attacks that steal intellectual property or monitor communications to disruptive or destructive attacks. ... Destructive and disruptive cyber attacks are relatively uncharted -- and troubling -- territory," he says.
The private sector owns and operates the infrastructure and systems that form the backbone of the Internet, and attacks on that system could break down trust in the Internet, with major economic and operational impact, Papadopolous says.
"In the past six months, we've seen foreign attacks on oil and gas companies in the Middle East and on U.S. banks, including Bank of America, PNC Bank, Wells Fargo, Citigroup, HSBC, and SunTrust. How will we react if the next attack is against the electric grid, or our food and water supply?" he asks.
In recent months, cyber attacks have become much more sophisticated, says the Cyber Security Council's Martinez. In some cases, overseas attackers have taken over servers in the United States that they then used to launch secondary attacks, making it appear as if one U.S. company was attacking another.
"The good news is [security] teams in most Fortune 500 companies are able to detect this and reverse it, but this type of threat is going to be a very big problem for us over the next 12 months," Martinez says.
Another battleground in the cyber war is the software industry. Much as we saw with the APT attack against Adobe Systems' software last year and with the attacks using weaknesses in Oracle's client-side Java [12] over the last several years, we can expect to see more attacks against trusted software providers such as antivirus vendors, says Pat Clawson, CEO of security products vendor Lumension. "The attackers want to get to the unparalleled access they have to their customers," he says. "Once the antivirus vendors' payloads are compromised, the devastation could be staggering." Such fears explain why the feds recently advised all Americans to disable the compromised Java in their browsers [13].
Such cyber attacks on U.S. companies and their overseas partners, as well as on the Internet infrastructure, could be as devastating as the 9/11 attacks [10] on the World Trade Center and the Pentagon, warned Leon Panetta, the U.S. Secretary of Defense. And Janet Napolitano, the Secretary of Homeland Security, warned just last week that a cyber 9/11 attack could happen at any time [14].
Cyber attacks and counterattacks are escalating
With the digital homeland now a cyber battlefield, "the paradigm in the U.S. must shift from defense to offense -- within internationally appropriate rules of engagement, of course. But offense will be necessary because a pure defensive strategy is not sustainable," says the Cyber Security Council's Martinez.The U.S./Israeli cyber attacks on Iran are an example of such an offensive. But they likely unleashed attacks on the digital homeland in response. "It is nearly impossible for us to really know cause and effect here, but there has definitely been an escalating pattern of attacks," Papadopoulos says.
The escalation of attacks against private-sector targets is extremely troubling, he says. "If the attacks keep escalating and happening with more frequency and against more private-sector companies, we are putting at risk the stability and security of cyber space."
Nations have been testing each other's armor for long time, more quietly than not, Lumension's Clawson. Knowing your opponents' weaknesses is an important part of any defensive strategy, he says. That drives some of the offensive actions. Stuxnet, for example, "is a heavy engineering exercise that crossed never-seen-before-boundaries ... malware that could do new things."
But such offensive tests can also help the governments attacked respond more effectively, Clawson says. "That massive engineering effort is now being reengineered against us." Martinez concurs: "In the case of Stuxnet, an offensive maneuver engendered an offensive cyber response." As another example, Clawson notes that the apparently Iranian attack on Saudi Aramco had elements of the allegedly Israeli/U.S. Flame in its architecture.
Breaking the cycle of attacks and counterattacks
Ultimately, the solution to the cycle of cyber violence must be political, Martinez notes. Such attacks "are symptoms of a larger problem that must be resolved between ideologies of two very different cultures and people. ... In some cyber incidents, it's about the perceived or maybe true imbalance between corrupt power and common people. Balancing between these parties, toward the best interest and security of the common people, is a difficult task."Until the conflicts are resolved, "almost everyone becomes a victim of unintended consequences during war, even cyber war," Martinez says. "Cyber war may be digital, but it is still a form of war."
Because cyber conflict is relatively new, interested parties need to focus more energy and attention on developing international norms that will say what is acceptable behavior and what is not, advises Good Harbor's Papadopolous. That is crucial for maintaining a stable, secure, and trusted Internet, he says.
Although some experts are trying to apply international law to curtail cyber war, these efforts are advancing slowly, and each new attack and counterattack implicitly establishes norms about what is acceptable, he says.
Clearly, the private sector has a vested interest in a stable, secure cyber space and needs to advocate for international norms that will rein in cyber conflict and attacks on critical infrastructure and other companies, Papadopolous says.
Playing defense at home until the cyber war ends
In the meantime, government policymakers and corporate CEOs alike need to think about and plan for escalating cyber conflicts and for disruptive and destructive attacks, not just espionage or intellectual property theft -- the major focus undertaken against advanced persistent threats and hack in recent years. After all, more countries and groups will gain the ability to launch sophisticated attacks, Papadopoulos says.Policies such as the 2012 Securities and Exchange Commission's Guidance on Cyber Disclosure [15] now require many Fortune 500 companies to report any type of meaningful cyber threats in their organizations, Martinez says. This is leading to an "age of transparency -- whether we like it or not -- which is a good thing because we now share more information about attacks, which allows us to more easily target bad actors," he says.
Still, Papadopolous says the cyber attacks on the private sector raise difficult questions: "What kinds of companies are fair targets? What kinds of attacks are acceptable?" Also, are companies liable when their services are disrupted by foreign attack? And who pays for clean-up, repairs, and compensation to affected customers?
Another key question: What is the government's role in protecting critical companies? In October 2012, Secretary of Defense Panetta said it was not the DoD's mission to provide for the day-to-day security of private and commercial networks, although he acknowledged the Pentagon had a role in the event of a "crippling cyber attack," Papadopoulos says.
Recently, there were reports of banks seeking help from the National Security Agency, Papadopoulos says. "How will the government's role change if we see more and more attacks against companies and they are more and more disruptive or destructive?" he says. That's a question many more people may ask if the world cyber war indeed escalates.
One thing is clear: The era of cyber warfare is here, and it's happening on the homefront.
This story, "Unseen, all-out cyber war on the U.S. has begun [16]," was originally published at InfoWorld.com [17]. Follow the latest developments in information security [18] at InfoWorld.com. For the latest developments in business technology news, follow InfoWorld.com on Twitter [19].
Source URL (retrieved on 2013-03-19 07:31PM): http://www.infoworld.com/d/security/unseen-all-out-cyber-war-the-us-has-begun-211438Links:
[1] http://www.infoworld.com/d/security/when-in-china-dont-leave-your-laptop-alon...
[2] http://www.infoworld.com/d/security/download-infoworlds-malware-deep-dive-rep...
[3] http://www.infoworld.com/d/security-central/stuxnet-marks-the-start-the-next-...
[4] http://www.infoworld.com/t/malware/flame-stashes-secrets-in-usb-drives-195455
[5] http://www.infoworld.com/d/security/java-exploit-used-in-red-october-cyberesp...
[6] http://articles.philly.com/2012-09-28/business/34128297_1_gholam-reza-jalali-...
[7] http://www.infoworld.com/d/security/5-signs-youve-been-hit-advanced-persisten...
[8] http://www.infoworld.com/t/cringely/what-we-learned-anonymous-188239
[9] http://www.nytimes.com/2012/06/01/world/middleeast/obama-ordered-wave-of-cybe...
[10] http://www.infoworld.com/d/security/future-cyber-attacks-could-rival-911-crip...
[11] http://www.infoworld.com/t/cyber-crime/debacle-deepens-hacked-ssl-certificate...
[12] http://www.infoworld.com/t/java-programming/how-kill-java-dead-dead-dead-210860
[13] http://www.infoworld.com/t/web-browsers/disabling-java-in-internet-explorer-n...
[14] http://news.yahoo.com/u-homeland-chief-cyber-9-11-could-happen-215436518.html
[15] http://www.sec.gov/divisions/corpfin/guidance/cfguidance-topic2.htm
[16] http://www.infoworld.com/d/security/unseen-all-out-cyber-war-the-us-has-begun...
[17] http://www.infoworld.com?source=footer
[18] http://www.infoworld.com/d/security?source=footer
[19] http://twitter.com/infoworld
Tuesday, March 19, 2013
Unseen, all-out cyber war on the U.S. has begun
Saturday, March 2, 2013
Shiva & Mourning
Judaism, with its long history of dealing with the soul of man, its intimate knowledge of man's achievements and foibles, his grandeur and his weakness, has wisely devised a system of graduated mourning periods. During this time, the mourner may express his or her grief and release, with calculated regularity, the built-up tensions caused by bereavement.
The Jewish religion provides a beautifully structured approach to mourning which is divided into five stages.
1. First Stage – Aninut
This is the period between death and burial when despair is most intense. At this time, not only the social amenities, but even major positive religious requirements are canceled in recognition of the mourner's troubled mind.
2. Second Stage – Lamentation
This period consists of the first three days following burial, days devoted to weeping and lamentation. During this time, the mourner does not even respond to greetings, and remains in his home (except under certain special circumstances). It is a time when even visiting the mourner is usually somewhat discouraged, for it is too early to comfort the mourners when the wound is so fresh. During this time, the mourner remains within the house, expressing his grief through the observances of wearing of a torn garment, sitting on the low stool, wearing of slippers, refraining from shaving and grooming, and recital of the Kaddish (see below).
3. Third Stage – Shivah
This stage covers the seven days following burial and includes the three-day period of lamentation. During this time, the mourner emerges from the stage of intense grief to a new state of mind in which he is prepared to talk about his loss and to accept comfort from friends and neighbors.
The world now enlarges for the mourner. He continues the observances outlined in the second stage above, but he is able to interact with acquaintances who come to his home to express sympathy in his distress.
A sacred obligation devolves upon every Jew to comfort the mourners.A sacred obligation devolves upon every Jew – no matter his relationship to the deceased or to those mourning – to comfort the survivors – these being father, mother, wife (or husband), son, daughter, (married or unmarried), brother, and sister (or half-brother and half-sister) of the deceased.
In Judaism, exercising compassion by paying a condolence call is a mitzvah, considered by some of our greatest scholars to be biblically ordained. It is a person's duty to imitate God: as God comforts the bereaved, so man must do likewise.
The fundamental purpose of the condolence call during shivah is to relieve the mourner of the intolerable burden of intense loneliness. At no other time is a human being more in need of such comradeship.
The inner freezing that came with the death of his relative now begins to thaw. The isolation from the world of people and the retreat inward now relaxes somewhat, and normalcy begins to return.
4. Fourth Stage – Shloshim
This period consists of the 30 days (counting the seven days of shivah) following burial. The mourner is encouraged to leave the house after shivah and to slowly rejoin society, always recognizing that enough time has not yet elapsed to assume full, normal social relations.
Shaving and haircutting for mourners is still generally prohibited, as is cutting the nails, and washing the body all at once for delight (as opposed to washing for cleanliness which is required).
5. Fifth Stage – Year of Mourning
The fifth stage is the twelve-month period (counted from the day of burial) during which things return to normal, and business once again becomes routine, but the inner feelings of the mourner are still wounded by the rupture of relationship with the loved one.
The observance that most affects the daily life of the mourner during the twelve-month period is the complete abstention from parties and festivities, both public and private. Participation in these gatherings is simply not consonant with the depression and contrition that the mourner experiences.
It is absurd for the mourner to dance gleefully while his parent lies in a fresh grave.It borders on the absurd for the mourner to dance gleefully while his parent lies dead in a fresh grave.
Thus, the Sages decreed that, while complete physical withdrawal from normal activities of society lasts only one week, withdrawal from joyous, social occasions lasts thirty days in mourning for other relatives, and one year in mourning for one's parents. Joy, in terms of the mourning tradition, is associated largely with public, social events rather than with personal satisfactions.
At the close of this last stage, the bereaved is not expected to continue his mourning, except for brief moments when yizkor or yahrzeit (see below) is observed. In fact, Jewish tradition rebukes a man for mourning more than this prescribed period.
Saying Kaddish
The Kaddish is recited at every prayer service, morning and evening, Shabbat and holiday, on days of fasting and rejoicing.
The period that the mourner recites the Kaddish for parents is, theoretically, a full calendar year. The deceased is considered to be under Divine judgment for that period. Some communities, therefore, adhere to the custom that Kaddish be recited for 12 months in all cases.
However, because the full year is considered to be the duration of judgment for the wicked, and we presume that our parents do not fall into that category, the practice in most communities is to recite the Kaddish for only 11 months.
The Kaddish is to be recited only in the presence of a duly constituted quorum, a minyan, which consists of ten males above the age of Bar Mitzvah. If there are only nine adults and one minor present, it is still not considered a quorum for a minyan.
Yizkor and Yahrzeit
Yizkor is a ceremony recalling all the deceased during a communal synagogue service. Yahrzeit is a personal memorial anniversary; it may be observed for any relative or friend, but it is meant primarily for parents.
The Yizkor service was instituted so that the Jew may pay homage to his forebears and recall the good life and traditional goals. This service is founded on a vital principle of Jewish life, one that motivates and animates the Kaddish recitation.
It is based on the firm belief that the living, by acts of piety and goodness, can redeem the dead. The son can bring honor to the father. The "merit of the children" can reflect the value of the parents.
This merit is achieved, primarily, by living on a high ethical and moral plane, by being responsive to the demands of God and sensitive to the needs of one's fellow man. The formal expression of this merit is accomplished by prayer to God and by contributions to charity.
Yahrzeit is a special day of observances to commemorate the anniversary of the death of parents. Though the word is of German origin, the custom is outlined in the Talmud.
This religious commemoration is recorded not as a fiat, but as a description of an instinctive sentiment of sadness, an annual rehearsing of tragedy, which impels one to avoid eating meat and drinking wine – symbols of festivity and joy, the very stuff of life.
15 Lessons from Shiva
It was 4 a.m. when the call came, but we slept through it. Then it came again at 5:45 a.m. and I let it go to voice mail. The third time the phone rang I ran for it. It was New York calling. My wife's family was on the line. I knew the words before they spoke them. My mother-in-law had passed away a few hours ago.
Shock, disillusionment, disorientation, regret, frustration. These emotions and more flowed through us as we scrambled to arrange the funeral and flights, and assemble a small army to tend to our children while my wife and I would be away.
Throughout the flight I felt terrible pangs of regret. Had I been too selfish by not championing my wife to visit her mother more often? Should she have red-eyed it more to New York to see her ailing mother, who was a widow and alone in a beautiful assisted living facility? I pondered these thoughts in the dark plane cabin, enveloped within my gnawing guilt. My poor wife, had I added to her mournful state?
I decided that I would do whatever necessary to ease my wife through the mourning process.
Shiva is the seven-day mourning period that follows burial. The purpose is to grieve intensely, and prepare to move on. During that week, friends, neighbors and colleagues come for a short visit to comfort the mourner. Here are my lessons learned from my wife's week of sitting shiva:
Lesson 1: Shiva is not for anything but mourning. Yes, if you are a mom you must do things no one else can, like give emotional deposits, guidance, and lunch instructions to your kids. Otherwise defer, postpone, and reschedule. Change your voicemail, have an auto-responder on your email, and post a sign on your office door.
Lesson 2: We posted visiting hours on our front door and made sure people understood they could not come after 9:30 p.m. Otherwise people will come in, whenever, for however long. In any event, leave a pad on the front door so people can leave notes. Some people traveled a long distance, only to find out they missed out on the hours and wanted to give their condolences.
Lesson 3: Contact everyone and let them know what happened. You have circles of friends and acquaintances that are bigger than you think. There are work circles, family circles, school circles, community circles, distant relative circles, etc. Think them through and have others help get the word out. I sent out notices on three different email lists and still missed a swath of people. If there ever was a week that things fall through the cracks, this is it. Worse than not coming to visit shiva, is forgetting to inform someone that would have come to visit. On the flip side, everyone forgives you for everything.
Lesson 4: Give your spouse everything you can. She has only one mother. The best advice a colleague gave me was to take the week off from work. I did. I ran errands and tried to make life pleasant with lunches and coffee drink surprises. It definitely brought us closer together. Normally I work long hours, so to take off work meant a lot to my wife. She knew I was giving her my all. And our neighbors knew something was amiss when, the first day back from the New York burial, I was spotted at 10 a.m. wheeling a baby stroller.
Lesson 5: Write down the names of everyone who delivers a meal, does you a favor, watches the kids for an hour, anything. It means a lot to people to be thanked, and my wife wanted to express her gratitude to all those who eased her loss. At first you think you will remember everyone, but then it becomes too overwhelming. Also, compile all letters and notes received. It makes for a comforting read months down the line.
Lesson 6: When you come to visit, remember that it is for the benefit of the mourner. This is the last place on earth you want to talk about yourself as interesting as you may be. It takes tremendous psychic energy for the mourner to entertain your ego. Also, never argue about anything with the mourner. Never. Leave it at the door. At least wait till the shiva week is over.
Lesson 7: When making a shiva call, don't expect food and entertainment. The "deli platter concept" every evening is really not conducive to the shiva process. Just focus on the mourner, not your appetite. The coffee clutch that sometimes develops in the kitchen is just out of place with the mourner holding court in the living room. There should be only one conversation going on. That is giving real honor to the deceased and the mourner. Obviously in other quarters of the house homework and other matters can be discussed as long as they are not heard. But it's not party time. [If there is a morning minyan in the house, you can put out coffee, juice, fruit, danish, etc., for those who need to go straight to work.]
Lesson 8: It seems to me that anything less than a 10-minute visit, unless you're the President of the United States or something like that, is too quick. God will forgive your time management goals this day, unless of course you left a child in the bath tub. And please, make sure to turn off your cell phone.
Lesson 9: So what should you talk about? Ask to see pictures of the deceased's life. Ask the mourner to describe the decease's finest hour. What will they want to have been remembered for? How will you remember them?
Lesson 10: Never assume the mourner has taken care of anything. They are spaced out and disoriented. I have literally seen mourners go without lunch because everyone thinks they are taken care of. Don't assume that at all. Mourners are preoccupied. They may need shopping, errands, car pools, letters mailed, a phone call or three made, the dog walked, the baby diapered, etc. Who is doing the laundry and cleaning the floors and bathrooms? These are big jobs. Mourning is physically taxing and they are locked down with visitors. Assume nothing was done. Don't ask "Do you need something?" Instead, just do something. Better yet, do something and then ask, "Can I do anything else?"
Lesson 11: Make sure someone is on hand to rearrange chairs, clean up, direct traffic, take deliveries, etc. Someone has to be the head referee and crowd controller. I walked everyone out and welcomed everyone in. It helped create movement to keep the rotation flowing. It also helped those who felt self-conscious about entering and exiting.
Lesson 12: When the shiva period has ended, don't expect the mourner's relief to suddenly break forth or sadness to evaporate. That takes time. So when you see the mourner participating in the world again, treat them with care. Constantly be checking in with the mourner. They will still like to talk about their loss. It is an awful feeling to be abandoned after the shiva, even for introverts. Spend some private time later on with the mourner, "just because." Getting back to normal could take a year or more.
Lesson 13: Make sure Kaddish is said every day. Kaddish fills the spiritual void that is now missing from the world and is an enormous merit for the deceased. We arranged on Aish.com for someone to say Kaddish by the Western Wall. We also arranged for the entire Oral Law to be learned in my mother-in-law's memory and merit. That is a big mitzvah and a big comfort to the soul of the deceased.
Lesson 14: Take on one good deed in the deceased's memory. My son and I learn small, concise pieces of Torah each day. We recite his grandmother's name before we start. It also has bonded us like glue.
Lesson 15: Write out an ethical will that the deceased would have left behind for their children, grandchildren, spouse, and friends. I asked my wife to write out what her mother would have told the children if she knew she would never see them again. It can be a very powerful and cathartic experience.
If you have additional advice, please post it in the comments box below, to help others deal with this difficult time of life.
Written for the elevation of the soul of Sheina Rishah bas Noach Leib
Jewish Death & Mourning, Shiva
Judaism provides a beautiful, structured approach to mourning that involves three stages. When followed carefully, these stages guide mourners through the tragic loss and pain and gradually ease them back into the world. One mourner said her journey through the stages of mourning was like being in a cocoon. At first she felt numb and not perceptively alive, yet gradually she emerged as a butterfly ready again to fly.
The loss is forever, but the psychological, emotional, and spiritual healing that takes place at every stage is necessary and healthy.
This article will examine the following topics:
Stage one: shiva
Sitting shiva
Arranging the shiva house
After the cemetery
Timing of shiva
Paying a shiva call
Prayer services
Leaving a shiva house
The three day "shiva"
Getting up from shiva
Stage two: shloshim
Stage three: the one-year period
Annual remembrances: yizkor
Yartzeit
Unveiling of tombstone
Visiting the cemetery
Grief and bereavement
After the burial, the immediate mourners return to a home called the "shiva house," to begin a seven day period of intense mourning. Shiva is from the word sheva, which means seven. This week is called "sitting shiva," and is an emotionally and spiritually healing time where the mourners sit low, dwell together, and friends and loved ones come to comfort them with short visits referred to as "shiva calls."
A person sits shiva after having lost a parent, spouse, sibling, or child. All other loved ones are also mourned, but the observances of shiva do not apply.
Ideally all of the direct mourners sit shiva in the house of the deceased, for it says, "Where a person lived, there does his spirit continue to dwell." Thus the presence of the person who has passed away is strongest in his own home. But one may sit shiva in any home. Particularly, a home of one of the direct mourners will be filled with the spirit of the loved one who is now gone. Memories will come easily there, and part of the comfort of the week of shiva is sharing such memories.
It is best for mourners to move into the shiva house together for the week. If this is not possible, designate one home as the shiva house, and those who cannot sleep there may leave after dark to go home, and return to the shiva house early in the morning.
To be seen in public would force one to put on an inappropriate "public face" during this time.Mourners should ideally not leave the shiva house at any time. Others must take care of any errands or outside commitments for them. To be seen during the day in public would force one to put on a "public face" which is inappropriate during this time. When family, friends and neighbors help out during the week and provide for the needs of the mourners, an atmosphere of love, caring and kindness is created. This helps to soften the pain that the mourner so deeply feels.
With some exceptions, a mourner refrains from going to work during the week of shiva. Consult your rabbi if pressing financial matters are at hand. Again, shiva is a deeply personal time of reflection, coming to terms with loss and grief, and contemplating the inner spiritual dimensions of life. The workplace draws our thoughts and feelings outward, thus if at all possible, should be avoided.
From the time of death until the conclusion of the funeral, the primary focus and concern is on the care of the deceased and the burial preparations. The care for the departed before burial, the eulogy, the actual burial – all are done to honor the one who has died, and not to comfort the mourners.
However, once shiva begins, the focus shifts to the mourners. The mourners experience a week of intense grief, and the community is there to love and comfort and provide for their needs. This is a critical point, for if one must feel the heart-wrenching pain of grief and loss, it should be done at a time when all those around are there to help and comfort.
People are confused as to how to sit shiva and how to properly pay a shiva call. Because people do not know, and because talking about death makes people nervous and awkward, the shiva house often turns into a festive gathering filled with nervous chatter, instead of the proper house of mourning.
The laws of mourning have the purpose of focusing a person on their own spirituality. We experience an overall feeling of physical discomfort as we totally focus on the soul of the one who has departed. We de-emphasize our own physicality by not pampering our bodies, so we remember that what we are missing at this time is not the physical person who is gone, but the essence of who that person was, which of course is their soul.
The overall focus throughout the week is: I am a soul, my loved one is a soul.
The physical set-up of the shiva house includes the following:
Memorial Candle – A person's soul is compared to a flame, since each person brings light into the world. And just as one can take from a flame to light more candles without diminishing the original flame, so too a person can give of him/herself, touching many lives, without ever being diminished.
The wick and the flame are also compared to the body and soul, and the strong bond between them. And just as a soul always strives upward for what is good and right, so too a flame burns toward the heavens.
Thus a memorial candle is lit in the shiva house and remains burning publicly 24 hours per day throughout the entire week. When you look at the candle, remember that your loved one's soul is eternal. This thought can help bring light into the darkness in which you are now immersed.
Chairs – The people sitting shiva are required to sit low as a sign of mourning. Funeral homes often provide chairs with shortened legs for this purpose. One can also remove the cushions of a couch or chair and use that. Some have the custom of actually sitting on the floor. This is a physical symbol of the loneliness and depression that a mourner feels.
Regular chairs should be placed in front of the mourner, so visitors paying a shiva call can sit close and provide emotional comfort. (see Paying a Shiva Call
below)Mirrors – It is proper to cover the mirrors (with sheets, or fogged spray provided by the funeral home) in the shiva house for the following reasons:
- During shiva, a mourner is striving to ignore his/her own physicality and vanity in order to concentrate on the reality of being a soul.
- A mirror represents social acceptance through the enhancement of one's appearance. Jewish mourning is supposed to be lonely, silent; dwelling on one's personal loss. Covering the mirrors symbolizes this withdrawal from society's gaze.
- Prayer services, commonly held in the shiva house, cannot take place in front of a mirror. When we pray, we focus on God and not on ourselves.
- Physical relations between a husband and wife are suspended during the week of shiva, and thus the need for physical beauty is removed.
Shoes – A mourner should wear either stocking feet or slippers not made of leather. This symbolizes, again, the disregard for vanity and physical comfort.
One who is mourning should also refrain from the following:
- Bathing or showering for pleasure (one can do so for cleanliness)
- Wearing make-up and anointing (with creams, perfume, etc.)
- Getting a haircut (applies for the first 30 days; mourning for a parent applies longer)
- Nail trimming
- Wearing freshly-laundered garments for pleasure (can be worn for cleanliness)
- Wearing new clothes
- Washing clothes
- Marital relations
Immediately upon returning from the cemetery after the burial, and before entering the shiva house, the mourners and anyone else who attended the burial perform a ceremonial washing of the hands (using washing stations provided by the funeral home, or buckets and a cup).
When one has come in contact with death, it is proper to pour water three times over each hand (alternating hands each time) in order to focus on life. Water is the source of all life, and thus we pour it over our hands as a physical act that has spiritual ramifications.
The first thing the mourners do upon entering the shiva house is to sit down (again, low) to a "meal of condolence." This meal should be provided by neighbors or the community, in order to show the mourners that those around them wish to provide consolation.
Water is the source of all life, and we pour it over our hands as a physical act with spiritual ramifications.Another, deeper psychological reason lies behind this gesture, for it recognizes that mourners, having just returned from the heavy trauma of the burial, may harbor a death wish for themselves and not want to go on any more without their loved one. The meal they must eat speaks to that part of them and says, "No, you must go on. You must affirm life and live."
This first meal is eaten silently, and includes:
- Bread – considered the sustenance of life
- Hard-boiled eggs – a food that is round, like the cycle of life
- Cooked vegetables and/or lentils (lentils are round)
All other meals during the shiva should ideally be prepared or sent by others. The mourner always eats sitting low.
The seven-day period of mourning begins immediately after the burial. Thus, the first day of the shiva is the day of the burial. If the funeral was on a Tuesday, the last day of shiva is the following Monday. If a Jewish holiday (for example, Rosh Hashana) falls during the seven days, shiva ends the afternoon just prior to the holiday. In such a case, it is considered that you mourned for seven days, even though it was cut short.
If a person passes away during a holiday, the burial and shiva are done when the holiday is complete. If one passes away on Shabbat, the burial is done the next day.
When Shabbat falls during the shiva, it is counted as one of the seven days of mourning, but one does not mourn publicly. This means that the outer signs of mourning (covering mirrors where others can see, sitting low, wearing no make-up, wearing mourner's garments, etc.) are suspended, because the joy of Shabbat overrides even public mourning. The outer signs of mourning are suspended before the beginning of Shabbat so that a person has time to properly prepare. On Shabbat, people sitting shiva mourn in their hearts. On Saturday night, the shiva resumes.
When one pays a shiva call, the focus is on comforting the mourners in their time of greatest grief. Traditionally, one enters the shiva house quietly with a small knock so as not to startle those inside. No one should greet visitors; they simply enter on their own.
Food or drinks are not laid out for the visitors, because the mourners are not hosts. They do not greet the visitors, rise for them, or see them out.
One who has come to comfort a mourner should not greet the mourners. In fact, it is best to come in silently and sit down close to them. Take your cue from the mourners. If they feel like speaking, let them indicate it to you by speaking first. Then you can talk to them, but what about? Let them lead and talk about what they want to talk about. It is best to speak about the one who has passed away, and if you have any stories or memories to share with the mourner, this is the time to do so.
If you have any stories or memories to share with the mourner, this is the time to do so.This is not a time to distract them from mourning. Out of nervousness, we often babble on about nonsense because we do not know what to say.
Often, the best thing to say is nothing. A shiva call can sometimes be completely silent. If the mourners do not feel like talking at that time, so be it. Your goal is not to get them to talk; it is to comfort them. Your presence alone is doing that. By sitting there silently, you are saying more than words can. You are saying: "I am here for you. I feel your pain. There are no words."
And sometimes there aren't. Here are examples of things not to say:
"How are you?" (They're not so good.)
"I know how you feel." (No you don't. Each person feels a unique loss.)
"At least she lived a long life." (Longer would have been better.)
"It's good that you have other children," or, "Don't worry, you'll have more." (The loss of a child, no matter what age, is completely devastating.)
"Cheer up – in a few months you'll meet someone new." (He/she has just lost the other half of their soul!)
"Let's talk about happy things." (Maybe later.)
Comforting a mourner does not mean distracting a mourner. Don't fill in the time talking about happy subjects or inconsequential topics like politics or business. Remember that speaking about the loved one they lost is comforting. It's alright if they cry; they are in mourning. It is all part of the important process of coming to grips with such a loss.
When Michael Dan lost his mother, he composed this notice and posted it outside their front door:
"In a Jewish House of Mourning" – Each culture approaches death and the mourning period in its own unique fashion. As a family, we only request that an effort be made to create an atmosphere that is congruous with our Jewish values. Conversations should focus on the life and legacy of Judy Dan. No effort should be made to portray her in an artificial light, since this would offend her memory. Painful as it may seem, attempts at distracting family members from thinking or speaking about their loss are not considered appropriate at this time.Thank you, The Dan Family
Perhaps those in a similar situation could use these words as a guide for composing their own notice. Visitors, upon reading such a message, will walk into the shiva home knowing what is proper to say and do. Such a message will help them and, by creating the proper atmosphere in the shiva home, will also help the mourners themselves.
Prayer services are held in the shiva house, not in the synagogue. One reason is to insure that for the week of shiva, the mourners do not have to leave the home where they are best able to fully experience the mourning process. They do not have to dress up to go out, or put on a public face for anyone. The services come to them.
It is certainly appropriate and poignant to have services in the home itself, for the center of Jewish life is the home. This is the place where Jewish values are passed down. This is where family celebrations take place and where joys are shared. It is also where pain and loss are shared. It is where Judaism lives.
Traditional services are usually held in the morning (Shacharit) and in the late afternoon (Mincha) and evening (Maariv). Between the Mincha and Maariv services, it is appropriate for someone to share some thoughts from the Torah, in memory of the departed. It is good to pay a shiva call during these times, because a quorum of people is needed to conduct the service and for the mourners to recite Kaddish.
Even if this was a visit in silence, a traditional statement of comfort is said to the mourners just before leaving the shiva house. It can be said in either Hebrew or English:
May God comfort you among the other mourners of Zion and Jerusalem.Ha-Makom y'nachem et'chem b'toch sha'ar aveilei Tzion v'Yerushalayim.
God in this line is referred to as HaMakom – "The Place." By saying this to the mourner, you are saying that God is everywhere, that we exist within Him – here and in the next world. The person who is gone is still connected to you, for you are together, contained within "The Place."
"Among the other mourners" speaks about the Jewish people. You are saying that we are family. Some people are close and some are distant cousins, but the loss of even one Jew makes us all mourners.
"Of Zion and Jerusalem" speaks of our collective mourning over the destruction of the Temple in Jerusalem, the central point of the Jewish relationship to God that was destroyed by the Romans 2,000 years ago.
The mourner should nod or say "Amen," and you should quietly depart, making sure that the mourner does not get up to see you out.
Paying a shiva call can be awkward at first. Keep in mind that you may have to modify it for those who are unaware of our traditions. If the mourner would think it odd that you would come in and not say anything, then of course you can speak and offer your condolences.
But at one shiva call I paid, to a person who is not completely observant, I came in, sat beside her, took her hand, and said nothing. She started to cry and said, "There are no words." I said, "I know." And let's face it, there aren't.
Nothing in Jewish tradition supports the concept of sitting shiva for three days. The actual word shiva is related to the word meaning seven. The number seven in Judaism is very significant, for it symbolizes completion in this world, as in the seven days of creation.
The current trend to sit for only three days comes from the mistaken belief that it will somehow make the mourning easier "not to drag it out." It's true that if a shiva, because of a lack of knowledge, becomes a series of festive social gatherings, then who would want to do that for seven days after experiencing a devastating loss?
I had an adult student who was told to sit shiva for her mother for three days. I wanted to convince her otherwise but felt uncomfortable about doing so at such a time. I paid a shiva call to her, and if I hadn't known someone had died, I would have thought I had walked into a cocktail party with a lot of food, laughter, and drinks. I finally found my student, who was directing the waitresses in the kitchen. I took her by the hand, sat her down, and talked to her about her mother and about the soul and the afterlife.
I thought I'd walked into a cocktail party.I told her that she didn't have to do this – all the food, drinks and entertaining. She said, "I know, but everyone expects me to."
I mentioned that really a shiva should be seven days, but she answered, "Who would want to do this for seven days? I want everyone to leave me alone. My mother is dead!"
Weeks later she called to tell me that even with the whole "party" atmosphere, sitting for three days was a mistake. She said at the end of the three days, people left, her husband went back to work, and everyone expected her to resume her life. "But," she cried to me, "I haven't mourned my mother."
Observed in the proper way, each one of the seven days is important. These are not easy days, for sitting shiva is emotionally and physically draining. But this time is crucial both for the mourner and for the soul that has departed to the next world. Observing shiva gives honor to the departed, and the merit of the observance is an elevation of their soul. If part of the family wants to sit for only three days, so be it. Just go to your home after their shiva ends and sit for the rest of the days in personal mourning. You don't have to make a public statement about it, as you must be careful of their feelings.
The seventh and final day of shiva is observed for only a few short hours, although this counts as a whole day. After the last Shacharit service, the mourners sit low again for a short time. Then those who have come to comfort the mourners say to them, "Arise." The comforters then say:
No more will your sun set, nor your moon be darkened, for God will be an eternal light for you, and your days of mourning shall end. (Isaiah 60:20)Like a man whose mother consoles him, so shall I console you, and you shall be consoled in Jerusalem. (Isaiah 66:13)
The mourners acknowledge that the shiva is over by leaving the shiva house publicly for the first time, taking a short walk around the block with those who have come to comfort them.
The house that the mourners live in for the week of shiva becomes a house of mourning. It takes on an ambience of solemnity, filled with memory, contemplation, and meditation. But it is a house where people will continue to dwell. The concrete act of physically stepping outside, walking around the block, and coming back in, says that this house and our relationship with this house will now be renewed.
The first 30 days following the burial (which include the shiva) are called shloshim, from the word meaning "thirty."
Most restrictions that applied to mourners during the seven-day shiva period are now lifted. For the next 23 days, mourners are allowed to leave their house and begin to work again. However, they should severely limit social engagements during this time, and certainly avoid festive outings where music is played. Mourners do not shave or cut their hair during this time.
One is still mourning, but during shloshim the laws allow for a gradual reentry into everyday life. For mourners to get up from the shiva and jump back into a normal routine would not be healthy. They are still mourning, even though the intense pain has now become almost bearable. Moments of deep sadness and longing are to be expected, and having these few restrictions reminds them, and reminds the people around them, that this is a process that certainly isn't over.
After the completion of the shloshim, if mourners are mourning anyone but a parent, the official mourning now ends. That means Kaddish is no longer recited and they can resume activities without restriction.
Why 30 days? The Jewish calendar is marked by lunar time. As the moon waxes and wanes in a cycle, the 30 day period of mourning is an opportunity to emotionally come full circle. The process begins with the funeral and first days of shiva, when not even a glimmer of light is seen. As time goes on, the light slowly comes back, fuller and fuller. The 30 days is an important central cycle of time, a time to renew and to come to grips with a new reality.
Of course mourners still feel the pain of the loss, but Judaism recognizes that to a certain degree, the passage of time is able to ease and heal the pain. Being able to return to everyday life freely helps achieve this healing. The shiva was the worst period, the shloshim was very hard, and this stage is bad. In time, it will get better.
Stage Three: The One-Year Period
During the 12-month period from the day of death (which includes the shiva and shloshim), only one who has lost a parent is still considered a mourner after the first 30 days with the restrictions discussed below. Why this extra stage of mourning only for a parent?
Psychologically and spiritually, our connection to our parents is the essential relationship that defines who we are as people. Therefore, the loss of a parent requires a longer period of adjustment.
This period of time guides us into a deep state of gratitude for all they gave and all they did. As children, we spend most of our lives in "taking mode," and our parents, being parents, are almost constantly in "giving mode." It is hard to say thank you from a taking perspective (that is why it's hard for our children to say thank you). In a relationship where it is the most difficult to show gratitude, this period of time helps us focus on recognizing the good that our parents desperately tried to give in the best way that they could.
Parents also represent values and ideals. They are God's representatives in this world.Parents also represent values and ideals. They are God's representatives to us in this world. They try to impart in their own way essential tools for living. This extended period of mourning recognizes that the loss of such a relationship has deep spiritual ramifications.
After the shloshim period, life slowly begins to return to normal. Some social engagements are allowed, but not the pursuit of entertainment and amusement, especially where music is involved. One is allowed to actively engage in business activities. After the year is complete, one is not considered a mourner.
Yizkor means "remembrance" and is marked with a special service held in the synagogue on significant holidays:
- Yom Kippur
- The last day of Passover
- The last day of Shavuot
- The day following Sukkot (Shmini Atzeret)
We stop on these major holidays to remember, because the holidays are expressions of the Jewish nation celebrating together. We realize that we are only here as Jews because of those who came before us, who made the decision to be Jews sometimes against all odds. The connection to generations past and loved ones gone is made at Yizkor.
In some synagogues, before the private Yizkor prayers, the congregation as a whole recites Yizkor for those who perished in the Holocaust, and for the soldiers who gave their lives for the State of Israel.
On the afternoon before these days, when ushering in the holiday, one should light a yartzeit candle at home in memory of the loved one. These candles burn continuously for approximately 24 hours, and are available at any supermarket or Jewish bookstore.
On the day of Yizkor, one should attend services in the morning. Midway through the service, those who have never been mourners will be asked to leave the sanctuary, while those who have sat shiva in the past will remain. Often someone will speak briefly, and then all recite prayers in personal tribute to their loved ones.
We pray that in return for our devotion and generosity, God should recognize the new source of merit for the soul whose memory is now influencing our conduct.
After the holiday is complete, be sure to give tzedakah, a charitable donation, in your loved one's memory.
See a translated and transliterated text of the yizkor prayer.
Each year on the Jewish anniversary of the death of a loved one, a proper commemoration should take place. If you are not sure of the Jewish date, contact a synagogue, yeshiva or funeral home and they will surely help you. Some people are careful to do the following:
- Light a yahrtzeit candle at home the night before, because the Jewish day begins in the evening.
- Give tzedakah in your loved one's memory.
- Learn Torah that day. Read from a book about Judaism or Torah ideas, or arrange to learn with someone from the community.
- Recite Kaddish. If you cannot, arrange for someone to recite it on your behalf. Call a local synagogue or yeshiva for help.
- Sponsor a kiddush in synagogue on that day, or on the Shabbat that falls at the end of that week.
- Fast from sunrise to sunset.
It is significant to note that in Judaism we downplay birthdays, never commemorating the date of birth of one who has passed away, yet we are careful to mark the anniversary of someone's death.
The Talmud compares this to a ship. How odd that we hold a big party when the ship is about to sail, yet when it arrives at its destination, nothing is done. It really should be the other way around.
Although the day of birth holds all the potential for the life that will be, the day of death is the marker of who we actually became. Our worth is measured according to how much of our potential was realized. Did we live up to who we were to the best of our ability in the time that we had?
When our loved ones die and go back to God, to their "port of call," we mourn not having them here with us, yet we remember what they were able to accomplish in this life. The yartzeit's annual commemoration is a time to feel the sadness – but also to celebrate who they were and the life they lived.
The erecting of a tombstone gives honor to the body that housed the soul. No tombstone is placed at the time of burial. Rather, it is the Jewish custom to erect the stone at a later date. Some do it right after the shiva, while others wait until sometime within the year.
Recently the ceremony – called Hakamat Matzeivah (raising up the stone) – has been referred to as an "unveiling." Those close to the family are invited to the gravesite where the mourners unveil the stone covered by a cloth.
The ceremony is usually short. Psalms are recited, and people often share thoughts about the deceased. Some of the following ideas could be shared at an unveiling ceremony.
The Hebrew word for stone is tzur. This word is also used to refer to God. At this time, we remind ourselves that God is our rock, our strength, and support. He is our one constant, always there to comfort us at our darkest times.
A stone is also symbolic of eternity, like the cornerstone of a building, placed to last for all time. And what is eternal about our loved ones? It is their lasting qualities that we can still rely upon. Our loved ones live on because they affected us on the deepest of levels. We erect stones and remember what they erected in their lifetimes – their deeds, their character. They will never be forgotten.
A person is created B'tzelem Elokim, in the image of God. This is not a physical image, but an image that is internal and ultimately eternal: a person's soul.
Although a person can visit the cemetery any time after the stone is erected, there are special days for visiting the grave:
- On the seventh day, after ending the restrictions of shiva
- On the shloshim, the 30th day of mourning
- On the completion of the first 12 months of mourning
- On the yahrtzeit, the anniversary of the death, every year
- the day before Rosh Hashanah
- the day before Yom Kippur
Why these days? These are naturally reflective times when a person is focused on what is really important in life. Visiting the grave of a loved one opens us up and makes us realize that we need help in many aspects of life. We pray to God at these times and ask our loved one to be an advocate on our behalf.
The Jewish custom is not to bring flowers to the graves, but instead to place a simple stone on the gravestone itself. Rather than spend money on flowers – which do nothing for a loved one – it is better to give money in the person's memory to tzedakah, which helps to elevate the person's soul.
We place a small stone upon the gravestone as a sign that we were there – not so the person who passed away will know, for their soul already has awareness. But so that we will know. We, who are physical, need physical acts to express the reality that we are indeed there. The stone is the "calling card" of the visitor. Flowers die, but the small, simple stone, a symbol of eternity, represents our eternal devotion to upholding the memory of our beloved. Our connection lives on and will never die.
We give honor to the body with a proper funeral, only as recognition that the body had sanctity because it housed and served the soul. In the same way, the casket should be plain and simple, with the money allocated instead to spiritual things that will affect the person's soul.
The process of mourning is not easy, and the Jewish way provides a structure to let mourners feel their aloneness, separating them from the outside world and then gradually reinstating them back into society.
Rabbi Samson Raphael Hirsch writes in "Horeb" that when people are in a state of grief, they physically feel a vacuum within them. This is the most painful state, because the essential drive of every person is the drive for fullness and completion.
The different stages of mourning allow us to come to grips with the loss. Eventually we realize that the empty hole is not nearly as deep or as vast as we initially felt.
Time does heal. But not because we are busy and the memories fade. With time comes objectivity. We realize that the person we are now is the result of the loved one we lost. The elements of our character, actions and values all result from this special soul and the experience of loss.
The body, being finite, does die. Yet the soul, the essence of our loved one, is eternal. The connection between us lives on. This reality begins to slowly fill the vacuum, but not completely. We can never fully grasp the eternity of the soul. There will always be that space inside. We are human beings who are limited in our capacity to truly understand the ways of God and the afterlife.
May the Almighty comfort all the mourners of Zion and Jerusalem
Soul Talk - Kaddish and memorial: aiding the soul's ascent - Death & Mourning
What is it that we can give to a loved one who is no longer physically amongst us? With our limited, filtered, compromised, spiritually blind existence in this world, what can we give to the souls who inhabit the transcendent places of the next world?
The answer is, a great deal. We can give them life.
For what is life in its most essential form, life fulfilling the purpose which G-d created it to fulfill? Life, in the ultimate sense, is a soul in a physical body causing the stuff of this world to be revealed as G-dly. This is what we achieve every time we do a mitzvah, a good and G-dly deed. And when our positive actions are inspired by the life of one who has passed on to a more spiritual state of life, and are motivated by the desire and goal that they be in his or her merit--we give life and growth to a soul of the next world. Through our actions, the souls of those who passed on can attain something they could not achieve on their own. They can "live," in the ultimate sense of what life is about--affecting this world, making G-dliness felt in this world.
This is the main idea behind the recital of the Kaddish in merit of a departed soul. While Kaddish is commonly known as the "mourners prayer," a reading of the text reveals that it is not about death or mourning, but the public proclamation of G-d's greatness. By rising from the depths of anguish and loss to offer praise to G-d, we transform the event of death into an act of life.
Even more important than the recitation of Kaddish is the Torah we study, the mitzvot that we accept upon ourselves, the charity that we give, the good that we do, with the intention that it be l'iluiy nishmat, for the sake of the "elevation of the soul." If the desire to give to the one who has passed on is what impels us to learn something we would not have otherwise learned, to do a mitzvah we otherwise would not have done, to go higher and further than we would have otherwise gone, then this soul lives in us. Our hands and feet, mind and heart and mouth become the hands, feet, mind, heart and mouth of the departed soul.
For more about Kaddish -- including a practical guide to the Kaddish, and the "Kaddish Pro," an interactive trainer -- visit our comprehensive Kaddish Site.
Soul Talk - The shivah and other mourning observances - Death & Mourning
Jewish tradition exhorts us to properly mourn the passing of a loved one, and sets the practices and rituals that facilitate and give expression to our feelings of loss and grief. At the same time, however, it establishes a sequence of time frames through which the intensity of our mourning is progressively mitigated, from the most intense mourning that is observed in the hours after a death, to the seven-day "shivah" observed following the burial, to the 30-day shloshim period, and so on.
Mourning is a show of respect to the departed and to his or her place in our lives... In other words, we must mourn, but we must also set boundaries to our mourning. To not mourn at all, or to plunge into an abyss of grief and remain trapped on its bottom--both these extremes are detrimental, both to the living and to the soul of the departed. Mourning is a show of respect to the departed and to his or her place in our lives, as well as a crucial stage in the healing of those who experienced the loss. But the soul of the departed does not desire that those remaining in this world remain paralyzed by grief. On the contrary, the soul's greatest benefit comes from its loved ones' return to active, even joyous life, in which their feelings of love and veneration translate into deeds that honor the departed soul and attest to its continuing influence in our world.
Five phases of mourning correspond to five stages of the soul's ascentThese (five) phases of mourning also correspond with the stages of the soul's "ascent," as it gradually disengages from the material world and assumes a less palpable--though no less real--presence in our lives.
The world was created with humanity as its focus. This took a full cycle of time: seven days. When creation is reversed and the human soul returns to its source, that, too, is marked with a week's cycle: the Shivah, seven days which the closest relatives devote exclusively to mourning the soul's departure, and the extended family, friends and community comfort them with their presence, their empathy, and their words of consolation.
we must mourn, but we must also set boundaries to our mourning The traditional words spoken to the mourner during Shivah are: "May G‑d console you, together with all mourners of Zion and Jerusalem." In a letter to a father who lost his young child, the Lubavitcher Rebbe writes:
"At first glance, the connection between the mourner to whom these words are directed and the mourners of Jerusalem's destruction appears to be quite puzzling. In truth, however, they are connected. For the main consolation embodied by this phrase is in its inner content. Namely, that just as the grief over Zion and Jerusalem is common to all the sons and daughters of our people, Israel, wherever they may be... so is the grief of a single individual Jew or Jewish family shared by the entire nation. For, as the Sages have taught, all of the Jewish people comprise one integral organism...
"A second point: ...just as G-d will most certainly rebuild the ruins of Zion and Jerusalem and gather the dispersed of Israel from the ends of the earth through our righteous Moshiach, so will He, without a doubt, remove the grief of the individual, fulfilling the promise embodied by the verse, 'Awaken and sing, you who repose in the dust.' Great will be the joy, the true joy, when all will be rejoined at the time of the Resurrection of the Dead...."
What You Need to Know About Mobile Security | Mobile Device Management | Sophos
Mobile Security 101
What you need to know about mobile security
Mobile Device Security: What Senior Managers Should Know
Next-generation mobile devices like iPads and Android phones can do wonders for mobile workers and drive productivity and innovation in business. However, new devices bring increased cost of administration, risk of data loss and reputation damage if they aren’t managed correctly. This article provides clear, practical guidance on how you can make sure mobile devices are a benefit rather than a risk for your organization.
The regulatory environment
Compliance standards have mainly focused on the traditional PC, but regulators are paying more attention to mobile devices. All kinds of devices which hold sensitive data are now in the spotlight. It’s therefore essential to address the security and operational issues relating to mobile devices now, rather than risk fines and sanctions due to data loss.
Remember, regulators won’t care whether you’ve lost sensitive data on a laptop or a mobile device. There may be no difference in the eyes of the law, but security controls for laptops are quite different from those applied to other mobile devices.
The security risks
There is a perception that malware and highly-complex cyber attacks are the biggest problems on these platforms. Although threats like malware will undoubtedly increase (after all, many of us are using our mobiles as a replacement for our laptops for much of the day), right now the biggest threat is data loss.
Most data breaches on mobile devices are typically due to basic security failure—weak (or no) passwords, failure to encrypt data, falling victim to phishing or other social engineering, and failure to update the device (making it vulnerable to simple attacks). Getting the basics under control and making sure you can purge devices when they go missing should be the highest priority, both to minimize actual risk of data loss and to satisfy regulators.
The impact of consumerization
There is a risk as consumerization (the use of personal devices for work purposes) kicks in that IT teams will end up having to manage five times the number of platforms at five times the cost. Most IT budgets can’t tolerate this. But for most organizations, blocking new and trendy mobile devices is not an option either. Make sure any security controls or processes you adopt provide wide platform support to avoid an explosion in IT costs and to future-proof your investment as devices are updated.
Think short term
In IT we are used to thinking on a three-year landscape to maximize return and minimize cost. Unfortunately, in this case a three-year strategy could be a really bad idea.
The mobile security market is moving very quickly. Mobile devices are being updated on practically a quarter-to-quarter basis versus the conventional slow-moving PC. IT teams should implement a shorter term strategy for mobile devices and then iterate it, rather than attempting to plan for three years in one go.
Three mobile security priorities
Mobile devices are here to stay. So make sure your data, your systems and your users stay safe. Here are three top priorities for every organization.
1. Enforce an acceptable use policy
Make sure your organization has clear guidance in your acceptable use policy on what devices you allow and what users are required to do to use them for work. The user can be the ultimate weak link with a consumer device. To protect your data and theirs, make sure they think before they click.
2. Implement strong device security
Make sure you have technology in place that enforces your policies on password complexity, encryption, and patch status. And be sure it can locate or erase devices if they’re lost or stolen. There are more tools available than people realize. Consider management tools offered by security vendors. And follow configuration guides offered by device vendors to enforce best practices. Many of these devices have more security features than you might think.
3. Demonstrate regulatory compliance
Be sure that your management tool produces compliance reports you can show regulators in the event of a lost device. Your security policy framework and associated processes should include mobile devices, so you can demonstrate basic control.
Most importantly, keep your eye on the mobile marketplace and emerging technology. Things are moving fast. Don’t get caught napping.
You can embrace these devices rather than block them if you have the right structures in place.
Security Notice: Service-wide Password Reset | Evernote
Security Notice: Service-wide Password Reset
Evernote's Operations & Security team has discovered and blocked suspicious activity on the Evernote network that appears to have been a coordinated attempt to access secure areas of the Evernote Service.
As a precaution to protect your data, we have decided to implement a password reset. Please read below for details and instructions.
In our security investigation, we have found no evidence that any of the content you store in Evernote was accessed, changed or lost. We also have no evidence that any payment information for Evernote Premium or Evernote Business customers was accessed.
The investigation has shown, however, that the individual(s) responsible were able to gain access to Evernote user information, which includes usernames, email addresses associated with Evernote accounts and encrypted passwords. Even though this information was accessed, the passwords stored by Evernote are protected by one-way encryption. (In technical terms, they are hashed and salted.)
While our password encryption measures are robust, we are taking additional steps to ensure that your personal data remains secure. This means that, in an abundance of caution, we are requiring all users to reset their Evernote account passwords. Please create a new password by signing into your account on evernote.com.
After signing in, you will be prompted to enter your new password. Once you have reset your password on evernote.com, you will need to enter this new password in other Evernote apps that you use. We are also releasing updates to several of our apps to make the password change process easier, so please check for updates over the next several hours.
As recent events with other large services have demonstrated, this type of activity is becoming more common. We take our responsibility to keep your data safe very seriously, and we're constantly enhancing the security of our service infrastructure to protect Evernote and your content.
There are also several important steps that you can take to ensure that your data on any site, including Evernote, is secure:
- Avoid using simple passwords based on dictionary words
- Never use the same password on multiple sites or services
- Never click on 'reset password' requests in emails — instead go directly to the service
Thank you for taking the time to read this. We apologize for the annoyance of having to change your password, but, ultimately, we believe this simple step will result in a more secure Evernote experience. If you have any questions, please do not hesitate to contact Evernote Support.
The Evernote team
Evernote hacked, forces password reset | ZDNet
Evernote hacked, forces password reset
Summary: The popular multi-platform, note-taking Web application Evernote has had its master Web site hacked - and you must change your password before you can use it.
2013 may become known as the year of hacker. Following sucessful hacks of Apple, Facebook, Microsoft, and NBC's Web sites and servers, the popular multi-platform, note-taking Web application Evernote servers have been hacked.
Evernote has been cracked and is requiring all its users to reset their passwords.
Evernote reports that while they caught the attack early on, their "investigation has shown, however, that the individual(s) responsible were able to gain access to Evernote user information, which includes usernames, email addresses associated with Evernote accounts and encrypted passwords. Even though this information was accessed, the passwords stored by Evernote are protected by one-way encryption. (In technical terms, they are hashed and salted.)"
Despite this encryption, Evernote is requiring all of its users to change their Evernote account passwords. You can do this either the next time you try to use Evernote via the Web site or by going to the main site now and creating a new password. If you need help with this, Evernote asks that you contact them via their online support Webpage.
After signing in to the Web site, you will be required to enter a new password. Once you have reset your password, you will need to enter this new password on all of your Evernote apps. The company also states that, "We are also releasing updates to several of our apps to make the password change process easier, so please check for updates over the next several hours."
In addition, the company reminds all Evernote users of the usual precautions you should take with your security on any online account:
- Avoid using simple passwords based on dictionary words.
- Never use the same password on multiple sites or services.
- Never click on 'reset password' requests in emails — instead go directly to the service.
To this list, I might add that choosing the option to stay logged into Evernote for up to a week at a time is not a safe choice.
This successful hacking into Evernote is unlikely to resulted from hackers simply breaching user accounts. Many successful Web site hacks in recent weeks have been the result of holes in Java Web plug-ins. As a result, security experts have been warning users to disable Java on their PCs.
This theory seems credible since, in a statement made to CNET, an Evernote spokesperson said, "Our operations and security team caught this at what we believe to be the beginning stages of a sophisticated attack. They are continuing to investigate the details. We believe this activity follows a similar pattern of the many high profile attacks on other Internet-based companies that have taken place over the last several weeks."
Nevertheless, he continued, "At this time we believe we have blocked any unauthorized access, however security is Evernote's first priority. This is why, in an abundance of caution, we are requiring all users to reset their Evernote account passwords before their next Evernote account log-in."
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Thursday, February 28, 2013
The Mourners' Kaddish
The Mourners' Kaddish
Yit-gadal v'yit-kadash sh'may raba b'alma dee-v'ra che-ru-tay, ve'yam-lich mal-chutay b'chai-yay-chon uv'yo-may-chon uv-cha-yay d'chol beit Yisrael, ba-agala u'vitze-man ka-riv, ve'imru amen. Transliteration
Y'hay sh'may raba me'varach le-alam uleh-almay alma-ya.
Yit-barach v'yish-tabach, v'yit-pa-ar v'yit-romam v'yit-nasay, v'yit-hadar v'yit-aleh v'yit-halal sh'may d'koo-d'shah, b'rich hoo. layla (ool-ayla)* meen kol beer-chata v'she-rata, toosh-b'chata v'nay-ch'mata, da-a meran b'alma, ve'imru amen.
Y'hay sh'lama raba meen sh'maya v'cha-yim aleynu v'al kol Yisrael, ve'imru amen.
O'seh shalom beem-romav, hoo ya'ah-seh shalom aleynu v'al kol Yisrael, ve'imru amen.
* Add on Shabbat
Magnified and sanctified be G-d's great name in the world which He created according to His will. May he establish His kingdom during our lifetime and during the lifetime of Israel. Let us say, Amen. English
May G-d's great name be blessed forever and ever.
Blessed, glorified, honored and extolled, adored and acclaimed be the name of the Holy One, though G-d is beyond all praises and songs of adoration which can be uttered. Let us say, Amen.
May there be peace and life for all of us and for all Israel. Let us say, Amen.
Let He who makes peace in the heavens, grant peace to all of us and to all Israel. Let us say, Amen.
In Loving Memory of Lillian Friedman, 1917-2013
The Mourners' Kaddish
Transliteration
Yit-gadal v'yit-kadash sh'may raba b'alma dee-v'ra che-ru-tay, ve'yam-lich mal-chutay b'chai-yay-chon uv'yo-may-chon uv-cha-yay d'chol beit Yisrael, ba-agala u'vitze-man ka-riv, ve'imru amen.
Y'hay sh'may raba me'varach le-alam uleh-almay alma-ya.
Yit-barach v'yish-tabach, v'yit-pa-ar v'yit-romam v'yit-nasay, v'yit-hadar v'yit-aleh v'yit-halal sh'may d'koo-d'shah, b'rich hoo. layla (ool-ayla)* meen kol beer-chata v'she-rata, toosh-b'chata v'nay-ch'mata, da-a meran b'alma, ve'imru amen.
Y'hay sh'lama raba meen sh'maya v'cha-yim aleynu v'al kol Yisrael, ve'imru amen.
O'seh shalom beem-romav, hoo ya'ah-seh shalom aleynu v'al kol Yisrael, ve'imru amen.
* Add on Shabbat
English
Magnified and sanctified be G-d's great name in the world which He created according to His will. May he establish His kingdom during our lifetime and during the lifetime of Israel. Let us say, Amen.
May G-d's great name be blessed forever and ever.
Blessed, glorified, honored and extolled, adored and acclaimed be the name of the Holy One, though G-d is beyond all praises and songs of adoration which can be uttered. Let us say, Amen.
May there be peace and life for all of us and for all Israel. Let us say, Amen.
Let He who makes peace in the heavens, grant peace to all of us and to all Israel. Let us say, Amen.
Tuesday, February 26, 2013
Kahn Artist: Truth or Consequence
Elyssa: "Did you call Lauren ? Did you at least send her a birthday card"
Karen CON: "After what Lauren did to me, I have no intention of ever contacting her again."
Just me,
e 📧@ELyssaD™ http://elyssadurant.com
http://powersthatbeat.com ^ed