A Basic Guide to Jewish Funeral Practices
Before making funeral arrangements, it is helpful to understand the basic principles and practices concerning death and mourning to which all branches of Judaism subscribe. The body is holy; it once held life and retains its sanctity after death. Traditionally, it is accorded the greatest respect and is accompanied from death to burial.
Death is part of nature. Nothing is done to mask the reality of death. Traditionally, cremation is not allowed, cosmetics are not applied, and embalming is not practiced. The funeral and burial are usually a day or two following death. The body's elements return to nature.
Equality and simplicity are emphasized; ostentation is avoided. The same dignity and simplicity are adhered to for rich and poor alike. Traditionally, the body is dressed in simple white garments (tachrichim) and buried in a plain wooden casket with no ornamentation.
The Jewish way of dealing with death is one part of a larger philosophy of life in which all persons are viewed with dignity and respect. Our people believe that — even after death — the body, which once held a holy human life, retains its sanctity. Our Sages compare the sacredness of the deceased to that of an impaired Torah scroll which, although no longer usable, retains its holiness. In Jewish tradition, therefore, the greatest consideration and respect are accorded the dead.
Jewish law and tradition have endowed funeral and mourning practices with profound religious significance. To this end, Jewish funerals avoid ostentation; family and visitors reflect in their dress and deportment the solemnity of the occasion; flowers and music are inappropriate; embalming and viewing are avoided; and interment takes place as soon as possible after death.
The Chevra Kadisha, a holy society, traditionally supervises funerals in Jewish communities, consisting of volunteers who aid the bereaved and ensure that appropriate practices are followed. In some communities, this is carried out by local cemetery societies or by funeral homes which observe Jewish customs and traditions.
The preparation and burial of the body are highly valued mitzvot. It is a chesed shel emet — an act of kindness performed without ulterior motive — as the dead cannot repay this service.
Jewish law requires that burial take place as soon as possible, preferably within 24 hours of death. Burial may be delayed for legal reasons; to transport the deceased; if close relatives must travel long distances to be present at the funeral/burial; or to avoid burial on Shabbat or another holy day. It should not be delayed longer than necessary. Special cases such as death by accident or suicide, or death of children less than 30 days of age should be referred to the rabbi for guidance. It is inappropriate to make arrangements on Shabbat itself.
Shemirah - Attending to the body: Jewish tradition requires that the deceased not be left alone prior to burial. One should request that the hospital avoid disturbing the remains until the arrival of a shomer (guardian). It is preferable that shomrim be members of the family, friends of the deceased, or members of the congregation. Tehillim (Psalms) are recited by the shomer.
Between the time of death and the funeral, an immediate family member of the deceased is called an onen. The onen is exempt from the performance of all affirmative religious obligations, such as reciting the three daily services or putting on tefillin. During this time, the onen is forbidden to drink wine, eat meat, or indulge in luxuries. If one is an onen on a Shabbat or a festival, one is permitted to eat meat and drink wine and is obligated to fulfill all mitzvot except sexual obligations with a spouse.
The reason for the proscriptions on an onen is twofold: First is the principle that the bereaved is obligated to attend to the needs of the deceased. There should be nothing to distract one from these obligations. Second, it is considered a breach of kavod ha'meit (respect for the deceased) to do anything but attend to the deceased. Hence, a mourner is not required to perform religious obligations. This exemption from religious obligations need not apply when organized groups or commercial firms take care of burial needs, while the participation of the family is minimal. The solace and comfort derived from prayer and the performance of mitzvot would suggest that we should encourage such observances. The laws of the onen, as well as all the laws of mourning, apply to seven specific relatives: spouse; father and mother; son and daughter; and brother and sister.
Death is part of nature. Nothing is done to mask the reality of death. Traditionally, cremation is not allowed, cosmetics are not applied, and embalming is not practiced. The funeral and burial are usually a day or two following death. The body's elements return to nature.
Equality and simplicity are emphasized; ostentation is avoided. The same dignity and simplicity are adhered to for rich and poor alike. Traditionally, the body is dressed in simple white garments (tachrichim) and buried in a plain wooden casket with no ornamentation.
The Jewish way of dealing with death is one part of a larger philosophy of life in which all persons are viewed with dignity and respect. Our people believe that — even after death — the body, which once held a holy human life, retains its sanctity. Our Sages compare the sacredness of the deceased to that of an impaired Torah scroll which, although no longer usable, retains its holiness. In Jewish tradition, therefore, the greatest consideration and respect are accorded the dead.
Jewish law and tradition have endowed funeral and mourning practices with profound religious significance. To this end, Jewish funerals avoid ostentation; family and visitors reflect in their dress and deportment the solemnity of the occasion; flowers and music are inappropriate; embalming and viewing are avoided; and interment takes place as soon as possible after death.
The Chevra Kadisha, a holy society, traditionally supervises funerals in Jewish communities, consisting of volunteers who aid the bereaved and ensure that appropriate practices are followed. In some communities, this is carried out by local cemetery societies or by funeral homes which observe Jewish customs and traditions.
The preparation and burial of the body are highly valued mitzvot. It is a chesed shel emet — an act of kindness performed without ulterior motive — as the dead cannot repay this service.
Jewish law requires that burial take place as soon as possible, preferably within 24 hours of death. Burial may be delayed for legal reasons; to transport the deceased; if close relatives must travel long distances to be present at the funeral/burial; or to avoid burial on Shabbat or another holy day. It should not be delayed longer than necessary. Special cases such as death by accident or suicide, or death of children less than 30 days of age should be referred to the rabbi for guidance. It is inappropriate to make arrangements on Shabbat itself.
Shemirah - Attending to the body: Jewish tradition requires that the deceased not be left alone prior to burial. One should request that the hospital avoid disturbing the remains until the arrival of a shomer (guardian). It is preferable that shomrim be members of the family, friends of the deceased, or members of the congregation. Tehillim (Psalms) are recited by the shomer.
Between the time of death and the funeral, an immediate family member of the deceased is called an onen. The onen is exempt from the performance of all affirmative religious obligations, such as reciting the three daily services or putting on tefillin. During this time, the onen is forbidden to drink wine, eat meat, or indulge in luxuries. If one is an onen on a Shabbat or a festival, one is permitted to eat meat and drink wine and is obligated to fulfill all mitzvot except sexual obligations with a spouse.
The reason for the proscriptions on an onen is twofold: First is the principle that the bereaved is obligated to attend to the needs of the deceased. There should be nothing to distract one from these obligations. Second, it is considered a breach of kavod ha'meit (respect for the deceased) to do anything but attend to the deceased. Hence, a mourner is not required to perform religious obligations. This exemption from religious obligations need not apply when organized groups or commercial firms take care of burial needs, while the participation of the family is minimal. The solace and comfort derived from prayer and the performance of mitzvot would suggest that we should encourage such observances. The laws of the onen, as well as all the laws of mourning, apply to seven specific relatives: spouse; father and mother; son and daughter; and brother and sister.