Contents
1. The Purpose of this paper
Why it is written
What is its purpose?
2. Jewish Law ( Halakha)
The facts about Burial
Why is this done?
3. Visiting the Sick (Bikur Cholim)
Who can visit?
The purpose of visiting the sick
Is Confession mandatory?
4. Care for the Dying
What care is given?
Where is care given
Who cares for the dying?
5. After Death
Who takes care of the body?
What happens to the body?
How is it transported?
6. Preparing the body for Burial
Who prepares the body?
How is the body prepared for burial?
How is the body handled?
How is the body washed?
What is the coffin made of?
7. Funeral Service
Where is the service held?
Who conducts the service?
Who says the Kaddish?
Is there a eulogy?
What is the eulogy purpose?
Why is the garment rendered?
Why are flowers and music prohibited?
8. At the Cemetery
What takes place?
Who participate burying the Coffin?
What happens after the coffin is covered?
9. At the Grave site
What happens before everyone leaves the Cemetery?
Is it customary to wash hands after partaking in the Burial?
10. Sitting Shivah (Seven days of Mourning)
What is the purpose of Shivah?
When does Shivah begin?
What happens in the home that is sitting Shivah?
11. The first thirty days (Shoshim)
Who is expected to participate?
What happens during this period?
What is observed during the thirty days period?
The purpose of this Article
The purpose of my article about the Jewish Culture views on Death, Funeral Rites, Rituals and Burial is to familiarized myself,and all who have the chance to read the article, to try and have an understanding, what the Jews have taught been taught throughout their lives, and to gain some insight into what their faith, and belief systems are. in doing so it will also give other readers and myself a clear indication, about their cultural heritage. By writing this paper my hope is that I will have a better understanding of their funeral rites, rituals, and the way that the Jewish Community have close communal ties with their congregation.
I hope by writing this article I have gained the knowledge, and respect of the Jewish Community, special thanks to the Rabbis that gave me some of their insights on their customs. My purpose therefore is to overcome what my thinking was about the Jewish faith, and accept their ways, and customs, and in doing so I can say that I have opened my mind to some of the ways about their rituals, and see how the Jewish congregation have strong ties with each other.
Jewish Law (Halakha)
It is often said that the Jewish people buried their dead within twenty-four hours after a death have occur. This is a law which was handed down to them since Biblical times, with Moses, and is still done at the present. The Jewish law states, that the body must return to the ground from whence it came, without disturbing any organs, within the body with the exception of an autopsy, if ordered by a medical Doctor, or the family,and the occasional organ donation.
The Jewish law prohibits cremation and also embalming, within the perimeter of this law, exception are made for autopsy and organ donation, it is in keeping with the requirements of fulfilling the law that the body be buried intact the way he/she was born. The law also states, that the body be buried in a traditional grave in the ground so that the body return to the ground. The burial of a body in vaults, above ground mausoleum, and crypt are forbidden.
Why is this Done?
The Jewish law mandates that funerals takes place within this twenty-four hours period after death, it is concerned with the K'vod Ha-met, leaving the body unburied for any length of time is considered disrespectful. What is also mandated by Jewish law is that the body be not cremated, but returned to the earth, its intention is also to show respect for the dead.
Visiting the Sick ( Bikur Cholim)
The only people to visit the sick is the immediate family, however the Rabbi laid down strict rules governing when visits should take place. The Jews shows remarkable respect to the sick along with attentiveness. The failure to visit the sick is seen as the actually shedding of blood. One of the primary functions of visiting the sick is to make them as comfortable as possible, visiting the sick is prohibited during the early morning hours or late afternoon hours, since the attendants are busy with the patient, and visits should not be long.
The Jews look at visiting the sick as a Mitzvah, and carries great weight in Jewish tradition, because it is a Mitzvah the observation ensures them a place in the world to come. According to the Talmud visits are encourage especially the seriously ill, it states that " he who visits the sick eliminates one-sixtieth of the ill person pain." It is suggested that during the first three days of a serious illness are the most critical, and that immediate family members should pay a visit at that time.
Confession (Viddui)
The law does not require that confession (Viddui) be recited, but that it is encouraged, before the person dies, the Sherma must be recited. It is important for the sick if he or she is dying to recite the confession (Viddui) if they have the mental capacity to do so.
Care for the Dying
Care for the dying takes place at the Jewish Hospice, medical services are not duplicated as non-sectarian hospices, instead it provides spiritual, and communal support by sending Rabbis and trained lay people to visit individuals, and family that need the service. Care is given either at home in a hospital or hospice, and particular attention be paid to the sick. The Jewish law have in place a guideline that must be followed as the life of the sick begins to depart, Talmud teaching states that the Shechinah ( Devine Presence) stands at the head of the Goses ( Dead Person)
The individual person must be treated with respect, as thou they were still alive, and not as an object or to be avoided, and at no time that the dying person is to be left alone, a guard, (Shomer) must remain with the body from the moment of death until the funeral and burial. All visitors must be respectful, and that any idle conversation, and eating must not be done. You are permitted to leave the room only when they have to or it's necessary to do so.
After Death
When death is confirmed the eyes are closed, along with the mouth of the deceased. The arms and legs are extended, and the lower jaw is bound. The body is then placed on the floor with the feet facing the door. The body is then covered with a sheet, and a lighted candle is placed near the head, from the moment of death, each member of the immediate family is called an Onen (One who is distressed) this phrase of mourning, known as the Aninut period, ends when the body is buried, at which time all of the regular laws of mourning in Avelut are in effect.
The family calls the Rabbi or the synagogue functionaries, the synagogue takes over, and see too many of the details. The funeral parlor is contacted so that arraignment of the body can be transferred to the premises, and to set the time of the funeral, burial takes place the same day or the next.
Preparing the body for Burial (Taharah)
Volunteers known as the Chevra Kaddisha or ( The Holy Society) care for the dead which is an organization found in many community synagogues throughout the world. This is one of the most important elements of the proper Jewish burial known as the Tahara.
A proper Tahara includes cleaning, ritually washing, and dressing the deceased body. The Sacred Burial Society consists of three or four persons that perform the pre-burial purification of the body. (Taharah) The body is washed thoroughly with warm water from head to foot, including all orifices, turning it from side to side while washing, which is a sign of respect, never having the body face down. The finger nails are cleaned, hair brushed then the body is dressed in Tachrichim ( a single white linen or cotton shroud) simple not to distinguish between rich or poor, prayers are recited, during the preparation of the body for burial, men attend to me , and women attend to women.
According to Jewish traditions it requires that all deceased be buried in a plain modest casket (Aron) the casket must be made of biodegradable materials that will disintegrate in the ground, which would allow the body to return to the earth as quickly as possible. It is a Torah commandment that the body return to the earth, upon passing, as it is written "unto dust shall you return" (Genesis 3:19).
Metal casket is never used, and nails are not used in wooden caskets instead wooden pegs are used to seal the casket. The interior of the casket is plain with no ornaments, before the deceased is finally sealed in the casket the Chevra Kaddisha places earth from the land of Israel in the casket, if he or she is buried outside of the country, holes are sometimes found at the bottom of the casket, bringing the body in direct contact with the soil, which hasten the decomposition process.
Funeral Service
After the body have been purified by the Chevra Kaddisha, the funeral plans can proceed. The family and friends along with the Jewish community gather for the service either at the funeral home, synagogue or the cemetery, depending on the family wishes, and present at the service, and burial at least a Minyan (Quorum of ten Jews required for public prayer) usually adult males.
The casket is usually there before the deceased family arrive at the service wherever it is held, if in a synagogue prior to the funeral the family meets with the Rabbi or Cantor in his study, or special room that is arrange for this occasion. It is a private time for the mourners to gather any thoughts, and for the Rabbi to review the order of the service. Meeting with the Rabbi before the funeral is common, a time and place for K'riah. ( The rendering of garments)
At this point the casket is staked, and is not opened for viewing; there are no flowers or music present at the funeral, which in the mind of the Jews are association with festivals and joyous occasions, while this is an occasion of solemnity, the Rabbi or cantor begins by reciting Psalms.
There is a eulogy (Hesped) but it is not said by the family that is mourning, instead it is said by the Rabbi or Cantor who meets with the family to get a sense of who the deceased was. The Jewish eulogies are honest, and Jewish law prohibits any exaggeration and invention, moving tributes comes from people who knew the deceased well, there are real stories that may evoke genuine emotions, phrases and jokes used by the departed that was their favourite.
The purpose of the eulogy is to "lament the dead in words that break the heart" not seen at the Jewish funeral service are flowers, this is seen as a pagan custom, because this is a joyous celebration amounts friends, and associates of the deceased, they are encourage to contribute to a Tzedakah fund, important to the deceased or family if they wish to express condolence wishes.
The rendering of garments is a physical enactment of feeling that the dead has shattered the world apart, the ripping of garment or fabric is the sound of a breaking heart. The sound of music is also seen as a pagan custom, the same as flowers; a somewhat distraction from grief, and a non-Jewish tradition; if required the Rabbi or Cantor may lead the congregation in singing a sombre ( Niggum) wordless melody or Psalm 23.
At the Cemetery
After the service the coffin or casket is carried out to the hearst by the pallbearers, it is then driven to the cemetery followed by the family, congregation and guests. The coffin is then carried to the grave site by the pallbearers following the same order as when it left the synagogue, followed by the Rabbi, and the immediate family, as a symbolic gesture saying the last farewell the procession may move slowly, making ritual stops on the way to the grave site.
The coffin is placed on the brier above the ground, in some cases the graveside liturgy will include a few Psalms, Biblical readings, and short prayers, just as the eulogy is seen as the liturgical heart of the funeral service, Kaddish is the emotional peak of the graveside, saying this prayer (Aninut) ends and the mourning period begins. After the coffin is placed in the ground the family, and mourners throw a shovel of dirt on the coffin. The most striking part of the Jewish funeral is filling the grave, it is painful yet it is seen as the most healing. First to leave the grave site are the deceased children,spouse, parent and siblings passing the rest of the community which forms into two rows; a gauntlet of loving compassionate faces.
At the Gravesite
After the body has been interred it is customary that the hands be washed as a symbolic act of purification, after coming in contact with the dead. In Judaism, immersion in water is seen as a change of personal status. After the funeral the mourners stop being in Onem and become an Avel. The washing of hands symbolizes the separation between the work of burying the dead and the work of grieving.
Sitting Shivah ( Seven days of Mourning)
The purpose of Shiva is to sit with their grief, this is done while sitting on a low stool, while remembering, weeping, dreaming, telling stories and sharing memories. Although every Shivah is different there are times bitterness of the loss is tempted by the smoothness of memory; when death follows a long and active life, and sometimes Shiva feels like a razor edge, whatever the details, the weight of grief can be overwhelming. Shivah therefore is a practical way of mourning according to Jewish law, it gives the mourning individuals all the time in the world within the seven days period to deal with their loss before returning to the outside world.
Shivah starts when the mourners return home from the funeral. The ritual of mourners sitting are:
Shoes; are removed; leather shoes not worn - wearing cloth slippers, sock or even barefoot are signs of being humbled by the loss.
Water; A basin of warm water, and a towel are left outside the door for people to wash their hands.
Light; It is customary to light a large Shivah candle, which is also called a Ner daluk (burning light) which burns for seven days.
Food; Serving a meal to mourners upon returning from the cemetery is a gracious act of condolence, although the bereaved may not be interested in eating.
Jewish law requires that the immediate family,and the seven closes relatives are obligated to begin this period. The immediate family spends the week mourning which includes adults, children, parents, siblings and spouse only. The mourners are forbidden to leave the house or do any cooking or cleaning, most of the food preparing is done by friends or ordered in from a Jewish caterer, Kaddish is said three times a day in the presence of a Minyan.
Shivah supplies communal support, morning, and evening, day in day out, but the presence of family members, friends, and neighbours make the burden more bearable. Therefore Shivah works best when mourners understand the how and why of the ritual, and when the bereaved are members of a community that knows how to care for them. Shiva can be shorten if the Shivah falls within the Jewish holidays.
The First Thirty Days (Shloshim)
Jewish law obligates official mourner's children. spouses. siblings. and parents to continue with some of the observances of Shivah for thirty days after a funeral. During this peeriod mourners return to work and to see about family responsibilities, traditionally maintaining a fence which permits grieving to continue. This period of grief, concerns mostly with the public obligation, protecting the mourners from rushing or being rushed through their sorrow. Distractions, and everyday pleasures are limited, the listening of music or attending concerts, plays, movies or sport events are some of the things that is traditionally not done by the bereaved.
Shloshim is not a period of self-deprivation, but mourners do resume many private pleasures, like reading and studying, visiting friends, exercising and playing with children. What is required is that the bereaved get out of the house to attend services, and to say the Kaddish.
This period of the first thirty days of Shloshim may be ended by the observance of Rosh Hashanah, Yorm Kippur, Sukkot, Passover, and Skavout this mourning observance during the holidays are best discussed with a Rabbi. During this period mourners wear a ribbon or (K'riah) or a torn garment for a full month, although tradition allows it to be removed at the end of Shivah.
What the ribbon or (K'riah) indicates is a silent announcement of the mourners emotional state during the first month, signalling to colleagues, friends, and acquaintances that the one who is wearing the ribbon is still fragile, and is not ready to face the work day world. The ribbon also sends a signal to other people who did not know of the loss to offer condolences, and those who have experience bereavement themselves, to empathize, this period in time, widows and widowers night can feel empty, new symptoms related to grief may surface, leading to sleep disturbances, which are very common.
The Final Confession (Viddui)
I acknowledge before the source of all
That life and death are not in my hands
Just as I did not choose to be born,
So I do not choose to die.
May it come to pass that I may be healed
But if death is my fate,
Then I accept it with dignity
And the loving calm
Of one who knows the way of all things.
May my death be honourable,
And may my life ba a healing memory
For those who know me.
May loved ones think well of me
And may my memory bring them joy
From all those I may have hurt,
I ask forgiveness.
Upon all who have hurt me,
I bestow forgiveness,
As a wave returns to the ocean
So I return to the source from which I came.
Shema Yisrael Adonai Elohenu Adonai Echad
Hear, O Israel that which we call God is oneness itself.
Blessed is the way of God
The way of life and death,
Of coming and going,
Of meeting and loving,
Now and forever.
As I Blessed with the one,
So I am Blessed with the other.
Shalom Shalom Shalom
The Mourners Kaddish
Exalted and hallowed be God's greatness
In the world of your creation
May your will be fulfilled
And your sovereignty revealed
And the life of the whole house of Israel speedily and soon
And say Amen.
May you be Blessed forever,
Even to all eternity
May you, most Holy One, be Blessed,
Praised and honoured, extolled and glorified,
Adored and exalted above all else.
Blessed are you
Beyond all Blessings and hymns, praise and consolations
In the days of our lifetime,
And say Amen.
May peace abundant descend from Heaven
With life for us and for all Israel,
And say Amen
May God, who makes peace on high,
Bring peace to all and to all Israel,
And say Amen.
Mourner's Kaddish for every Day
Build me up of memory
Loving and angry, tender and honest
Let my loss build me a heart of wisdom,
Compassion for the world's many losses
Each hour is mortal
And each hour is eternal
And each hour is our testament
May i create worthy memories
All the days of my life
