JEWISH SYMBOLISM
Just as there is a Jewish way of life, there is a Jewish way of death.
JEWISH SYMBOLISM
Just as there is a Jewish way of life, there is a Jewish way of death.
Two basic considerations come into play when death strikes and the laws of death and mourning become applicable - the principal of Kevod hamet, treatment of the deceased with reverance and respect; and the principal of Kevod hechai, concern for the welfare of the living. These two principals provide the basis for many of the laws and customs pertaining to death and mourning.
Jewish law and customs mandate that the feelings of the survivors of a deceased never be ignored. Their anxieties must be eased. It is therefore required that the burial take place promptly - within three days of the death, unless there is a reason for delay.
In very early times coffins were not used. In Talmudic times though the attitude towards the use of coffins changed; it was regarded as a dishonor to be buried without a coffin. By the Middle Ages there was no accepted rule and a variety of customs prevailed. In the Sixteenth ccntury, the kabbalists considered it better for the dead body to make direct contact with the earth, and coffins were not used. This is common practice in Israel today. However, in Western countries local law generally demands the use of coffins.
The use of wood, preferably unpolished wood, for the coffin is seen by the Talmud (Moed Katan 27a and Ketubot 8b) as a reminder that ostentatious funerals were frowned upon and that Jewish tradition favors modesty and simplicity in it's treatment of the dead.
The practice of drilling holes in the bottom of a casket is followed by some Jews who feel strongly that this is the best way to fulfill the commandment "Unto dust shalt thou return". (Genesis 3:19) If holes are drilled they contend, the body will decompose much sooner.
There is a strong tradition, shared by many, which states that when the Messiah appears there will be a resurrection of the dead, and that those who lived a pious life will roll underground (gilgul neshamot) to the Holy Land to be resurrected (techiyat hamaytim). In preparation for that trip, earth from Israel is sometimes placed in or around the coffin. The earth from the Holy Land is considered to possess atoning power (Ketubot IIIa).
The hope that the Messianic Age will come soon is the reason why the phrase "May the Lord comfort you with all the mourners of Zion and Jerusalem" is mentioned as a greeting to mourners at the end of the funeral service.
The Kaddish (mourner's prayer) is recited during synagogue services and for a year after a death as an expression of faith on the part of the mourner.
The belief that the memory of the deceased will always be present, as during the recital of the Kaddish, is enhanced with the erection of a monument (matzayva).
Most Jewish monuments are erected about a year after burial. The origin of this custom has its roots in several sources. Survivors of a death in the family may not be emotionally able to handle the stress of visiting a burial site. After twelve months, grief has had time to subside and the family may be better able to deal with a graveside visit.
Jewish monuments sometimes bear the name of the deceased in Hebrew followed by the father's name, also in Hebrew, while the mother's name is omitted. In biblical times, surnames did not exist and men were kown, for example, as "Isaac, the Son of Abraham". No mention was made of Sarah, the Wife of Abraham.