Death rites are widely observed in any religion, as people look to tradition for guidance in that confusing time following a loss. Judaism demands a simple burial in the ground. However, often out of ignorance, many Jews opt for cremation. This is certainly contrary to Jewish practice. The Tur (Yoreh De’ah 362) and Shulchan Arukh (ad loc., par. 1) explicitly require burial in the ground, as opposed to placement in a coffin or container above ground, based on a Biblical verse.
For many, Jewish law is sufficient. For others, R. Doron Kornbluth recently wrote a convincing book titled Cremation or Burial? A Jewish View. Many choose cremation because it is cheaper and more environmentally friendly. R. Kornbluth points out that the most expensive cremation is on par with the most expensive burial while the least expensive cremation is only slightly cheaper than the least expensive burial. The key to managing the cost is embracing Jewish burial tradition.
An ancient custom demands that Jews use burial shrouds that are simple white robes and that any casket used is a plain pine box with no metal at all. Deceased bodies are not embalmed, covered with cosmetics or otherwise tampered with beyond the (free) purification performed by the burial society (Chevra Kadisha). While many choose to hold funeral services at a chapel prior to burial, a graveside service is certainly acceptable and even common. All this saves significant money (even moreso when done through a bulk program like Levaya) and also makes for a more environmentally friendly burial.
People often mistakenly think that cremation is the natural way to dispose of a body. It is actually more damaging to the environment than a traditional Jewish burial. Statistics comparing the environmental impact of burial and cremation fail to consider that much of burial’s impact is avoided by Jewish tradition. The coffins, formaldehyde and cosmetics that pollute the earth are contrary to Jewish law. A Jewish body decomposes along with its wooden coffin, completing the cycle of life by returning to the dust from which we came (Gen. 3:19). While decomposed dust brings life to the ground and allows for plant life to flourish, ashes destroy the ground and prevent anything from growing. The energy required to cremate a body — maintaining approximately 2,000 degrees for about 2 hours — is a significant use of fossil fuel. Additionally, every cremated body emits toxins. Those with fillings, medical insertions or other unnatural parts will emit even more. The environmental impact is significantly diminished in a simple burial.
R. Kornbluth sensitively points out that graves are for the living. Children, grandchildren, even distant relatives may someday want a place where they can connect to their lost loved one. Even when people live far away, a single location designated for a deceased relative is a very meaningful connection to the past, a way to return to your roots.
Jewish law requires burial in the ground. R. Kornbluth goes beyond the law, using language and ideas accessible to all readers to show why burial is the most sensitive and appropriate way to conclude a life and continue the chain of existence. R. Kornbluth’s excellent book received input from many, including R. Elchonon Zohn of the National Association of Chevra Kadisha. I pray that this contribution will help to console the bereaved and guide them toward tradition during their difficult time.
joel rich on March 2, 2012 at 5:20 am
“interesting that this is today’s headkine:
http://www.vosizneias.com/102072/2012/03/02/jerusalem-rabbis-promote-layered-burial
necessity is the mother of invention?
KT”
Necessity? There is plenty oif unused land for cemeteries-maybe not as close to center Jerusalem as Har menuchot but certainly as close as Beth Shemesh-which is closerto central Jerusalem than many US cemeteries are to where the population is from.
“Nachum on March 2, 2012 at 7:15 am
To add to avi- the halacha, in fact, is no coffin at all. In Israel, only people who die violently (including soldiers) are buried in coffins. (There is a cinderblock vault, though.) A coffin is a concession to dina d’malchuta, and even then has no bottom or virtually none. Some people pay off the cemetery people to look the other way while they break up the coffin”
It is my impression that the OrthodoxJewish community in New Mexico is able to bury without coffins piggybacking on a nexception permitted for Native Americans religious practices.A coffin is concession to non Jewish legal requirements.
R’ Gil – “I believe it does indirectly. The takanah was to ensure low-cost burials and that presumably includes every standard item in a burial. And coffins were used in Tannaitic times, as per above.”
Where is per above? I wouldn’t assume anything if it’s not mentioned. Aderabba, I would also assume that a gold or silver inlaid coffin or ornamental one would be the most expensive item on that list – certainly more than fragrances – and would have been mentioned if they used coffins. Not convincing argument and based on what evidence? you are ignoring the Kokhim references in rabbinic literature and archaeology and secondary burial ( which the rabbis neither legislate nor denounced except for diaspora Jews which seem to have been controversial – see yerushalmi ketubot 12:3, 35b.
Where is the source for coffins in tannaitic times as normative? It is strange that we have many halachot on mourning practices as halachot in antiquity but not burial (recorded that is)- any thoughts? I believe Josephus writes that many kin of the decease were impoverish for the excessive cost of funerals so moed katan takanot is dealing with a real and not insignificant problem in that society – similar to cost of bar mitzvahs or weddings in our times.
Gil: Of course coffins are *allowed.* They’re just not required and, according to at least some, are not ideal.
Joel, what’s the question? The Prague cemetery, for example, is pretty layered.
“My understanding is that layered burial is still connected to the ground. Is that correct?”
Depends what your definition of ‘connected to the ground means’. Here is a photo to better illustrate how it works:
http://www.bet-almin.com/2009/08/blog-post_185.html
Maybe I’m misunderstanding the objections. Are you (Nachum, Ruvie) objecting that in this sentence I imply that coffins are mandatory? “An ancient custom demands that Jews use burial shrouds that are simple white robes and caskets that are plain pine boxes with no metal at all.” My intent was that simplicity is mandatory but I now see that I unintentionally implied that coffins are mandatory.
I’ve changed it to: “An ancient custom demands that Jews use burial shrouds that are simple white robes and that any casket used is a plain pine box with no metal at all.”
Gil: I see the misunderstanding. Thanks for the correction.
R’ Gil. – “Are you (Nachum, Ruvie) objecting that in this sentence I imply that coffins are mandatory? “An ancient custom demands that Jews use burial shrouds that are simple white robes and caskets that are plain pine boxes with no metal at all.” My intent was that simplicity is mandatory but I now see that I unintentionally implied that coffins are mandatory.”
Yes plus there is an “ancient” Jewish custom of the use of coffins as well. The attempt of simplicity is understandable given certain facts that we know but painted a statement that some can argue is untrue ( since it was most likely middle ages and not in the land of israel acceptance of it). In looking into the subject over the weekend it was interesting to note that there were drastic ancient jewish custom changes in this area but not due to theology issues: no apparent reason why ossilegium (collection and reburial of bones) just disappeared. Thank you for the change.
Some photos I took at Beit Shearim in August can be seen at: https://picasaweb.google.com/108818088176429181677/BeitShearim?authuser=0&authkey=Gv1sRgCIit9bWxtOq00QE&feat=directlink
The first 3 photographs are thought to be of R. Yehuda ha’Nasi’s sons R. Gamliel & R. Shimon, as well as that of Hanina ha’Katan.
As for R. Yehuda ha’Nasi himself, the guide writes: “Rabbi Yehuda Hanassi commanded that he be buried in the ground, and not in a sarcophagus and indeed, in the floor of the hindmost chamber, a special grave for a couple has been hewn from the bedrock, surrounded by a wall of well dressed stones.”
Thank you R’ Gil for publishing this post. I also want to inform that for people who can not even afford the Levaya Program, we at Hebrew Free Burial Association (www.hebrewfreeburial.org) have been arranging funerals and burials for indigent Jews for 124 years. Last year, 380 Jews in the tri-state area were brought to a proper burial by our organization.