Understanding Jewish Headstone Symbols

There is no shortage of headstone iconography on Jewish cemeteries–especially the older ones.  Many monuments are grand and imposing. Others are modest and simple.  I like to refer to cemeteries as “museums of memories” because the symbolism in essence, reflects the character of the founding community and gives one a window into those whose eternal rest is etched in the poetry in stone.

Some of the more familiar headstone symbols one finds on a Jewish cemetery are Stars of David, menorahs, and eternal flames. However, upon closer examination or by strolling through older Jewish cemeteries, you will see an array of headstone symbols, each with its own meaning. The artistic elements found on cemeteries are not always Jewish in origin but rather funerary or universal headstone symbols such as obelisks, columns with draped urns, acorns, spheres–all symbols of eternal life.

There are monuments such as this one (right), the Tree of Life cut down–symbolic of a person who died too soon.

There are even some monuments with photographs–porcelain inlays–allowing us to see what some individuals looked like.  And then there are distinctly Jewish symbols that speak of our observance to the Torah: Broken candles or snuffed out wicks in menorahs symbolizing that a woman is released of her obligation to kindle Shabbat candles.

The above symbols of the Kohayn and Levi are from the Levitical line. These were the High Priests who officiated over the sacrificial system during Temple days in ancient Israel. Today their former duties are acknowledged in synagogues with the first aliyah during the Torah service.

And finally, there are poetic words etched in stone that speak of an exemplary character; how deeply a life touched others and how much they will be missed but, never forgotten.

There is so much to see and learn just by visiting a Jewish cemetery. All these and much more are explained when you sign up for our Cemeteries Are For The Living educational tours.

Feel free to comment here and share some of your observations or ask questions regarding headstone iconography on Jewish cemeteries.

Introduction to End of Life and Beyond…What Does Judaism Say?

There have been many books and articles written about Jewish mourning practices, funeral preparation, and a plethora of information on funeral etiquette. Still, one ponders, “What happens at the end of life? Where do I or my loved ones go? Does the soul survive? Is there such a thing as resurrection or reincarnation? Is there an Afterlife?” These questions will not necessarily conclude with definitive answers as no one has returned from the grave to inform us of what lies beyond. We can only speculate and gain a glimpse of understanding through what our Jewish traditions teach us through the pages of the Torah and the wisdom of our Sages.

This category is intended to assist readers in understanding some of our traditions and teachings regarding this topic and, is by no means a comprehensive guide. As a communal agency, JCAM is available to assist the Jewish community in understanding Jewish burial and grieving customs as well as end of life preparation. We welcome your comments and sincerely hope our efforts to educate and inform are viewed as caring in understanding this complex, yet important topic.

Editor’s Note: Information contained herein should be considered only in the context of a collective perspective on the subject, “End of Life and Beyond: What does Judaism say?” Actual Jewish practice may vary between denominational affiliations or from synagogue to synagogue. We encourage you to further explore this topic and related Jewish religious practice with your Rabbi/Spiritual Leader and/or your local religious community.

End of Life

“Life is a day that lies between two nights—the night of “not yet,” before birth, and the night of “no more,” after death.” (The Jewish Way in Death and Mourning, Lamm, 2000, p.1)

Facing death, be it our own or our loved one’s can be a test of faith in God and our own ability to cope, comfort, and grieve. Whether we are confronting terminal illness, old age, sudden tragic loss, or our own plans for “Afterlife,” Judaism has much to teach on this subject.

Think about what it might be like, if as children, we were taught that after death, there exists the possibility of interconnection with those who have left this world. Imagine how we might think differently about death and life if we were taught to attune to those unseen worlds beyond the physical realm we call life.[1]

In our Western culture, we associate dying with suffering and despair. Contrary to this mindset is Judaism’s view on death and dying—not as a wall, but a window that exists between this world and the world of the dead. (Solomon, 1999). At the root, Judaism teaches that death is not the cessation of our existence. Rather, death is a transition from one state of being to another—moving from this world (Olam Ha’ze) to the world to come (Olam Ha’ba).

The Soul

The relation of the body and soul has been compared to the relationship of a light bulb and electrical current. Without the electrical current, the light bulb cannot illuminate. When the switch is turned on, the light goes on. In the same way, it is with the body and soul—it is from the soul that the body draws the life force necessary to live. The soul is eternal and lives forever—it merely changes its “primary place of residence” throughout its existence. (Solomon, 1999).

The Proper Handling and Burial of Jewish Artifacts: A Sacred Responsibility

The burial of sacred Jewish materials is an ancient practice that has always been regarded as a communal responsibility. Whether they are scrolls, tallism or tefilot (prayer shawls or phylacteries), siddurim (prayer books), or other Jewish texts containing the Hebrew name of G-d, there is a proper method of handling these items that reflect the sacredness of their content. These materials are called shammot (pronounced SHAY-MOAT).

In the same manner as a human body is handled with dignity and care before burial, so too are sacred materials handled and there are specific guidelines and regulations to be followed in order to fulfill this sacred duty.

First and foremost these materials are to help the living. Materials in perfectly good condition should not have to be buried. New and slightly used books should be offered to other synagogues, schools, given away to libraries, senior centers, etc.  The cost involved in preparing a massive grave for a book burial is steep and we need to be careful not to be wasteful with consecrated space in our cemeteries. Therefore, when no other use can be found, should books and artifacts be brought to a genizah (book depository) for burial. (JCAM’s genizah is located at the Pultusker Chapel at the Baker Street cemetery complex in West Roxbury).

Only material with the Hebrew name of G-d should be brought for burial. Books entirely in English, German, Russian, etc. do not need to buried. Hebrew primers, literature and newspapers that do not contain the Holy Name do not need to be buried and should be separated out of the materials brought to the genizah and disposed of normally. The genizah is not a depository for personal mail, magazines,  or school papers unless the Hebrew name of G-d is found within them.

Just as we bury bodies to be returned to dust, so do we with the shammot. Therefore we ask that all materials for burial be brought to the genizah in biodegradable containers such as cardboard boxes or paper bags.

Every year JCAM assumes the responsibility of burying the shammot that have been gathered from synagogues, schools and individuals who brought them to the genizah. When the genizah is filled, JCAM arranges for the burial and provides the land. The community is invited to participate in our annual book burial where individuals will have an opportunity to place a book for burial into the massive grave.

JCAM gratefully accepts donations to help defray the cost of this sacred, communal responsibility. To find out how you can help, visit our website at www.jcam.org or call our office at 617-244-6509.

Interfaith Families

Traditionally it has been that only Jews could be buried on a Jewish cemetery. And today, that still holds true for the most part. But there are exceptions and  JCAM has made accommodations for Massachusetts’ growing Interfaith Jewish community.  JCAM’s Beit Olam Cemetery in Wayland, Massachusetts is one of the few Jewish cemeteries in the State that has an Interfaith section specifically to accommodate interfaith Jewish families.  With the changing face of the Jewish community and the current intermarriage rate being 50 percent, Jewish cemeteries around the nation need to begin to adapt to these changes.

But these changes open up a variety of issues related to burial and mourning customs for the interfaith family. How does a Jewish spouse grieve for his/her non-Jewish spouse?  Is Shiva observed? Does one say Kaddish for the non-Jewish spouse? How are funerals handled for the non-Jewish family member? Are only Jewish clergy permitted to officiate? Are there regulations regarding headstones?

In this category we will look at the various ways the Jewish cemetery community accommodates interfaith families and the complexities of these issues. Please feel free to ask questions or offer comments.

Tatoos and Cremation

Is it true that if I have a tattoo I cannot be buried in an orthodox cemetery? I’m not referring to Holocaust markings.

Answer:

The Torah forbids us from tattooing our bodies. Nonetheless, one who has had tattoos can still buried in a Jewish cemetery.

That said, every Jewish burial society has the right to enact its own criteria for who may and may not be buried in their plot. This stems from people’s desire (or right?) to be buried in proximity to others of their choosing. So while technically there is nothing in Jewish law which prohibits a tattooed person from being interred in a Jewish cemetery, certain burial societies — not the majority of them or even close — will not bury among their own a person who willingly tattooed him/herself, as it is a permanent exhibition of violation of Jewish Law.

This practice by certain burial societies led to the common misconception that this ban was an inherent part of Jewish law.

Chani Benjaminson,
Chabad.org

Jewish End of Life and Afterlife

Does the soul survive after life ceases? Does Judaism teach about reincarnation, resurrection, and Afterlife? What do the rabbis and Judaism teach about these issues?  Read the articles and let us know what your thoughts are on this often misunderstood and unexplored topic.

Jewish Funeral, Cemetery & Mourning Customs

Judaism is steeped in traditions, rituals and customs. And this is acutely present in the way we grieve for our loved ones and participate at Jewish funerals. Where did the ancient practice of tearing one’s garment (Kriah in Hebrew) originate as an expression of grief? How do we practice that custom today? Why do we leave visitation stones after visiting a cemetery? Why do mourners cover their mirrors during Shiva (the traditional first phase of mourning)? What is the symbolism of using the backside of the shovel to place dirt in a Jewish grave at a funeral?  All these and more will be answered and discussed in this blog category.  We welcome you to participate in this learning.

Book Burials & Communal Responsibilities

This category will discuss the communal responsibilities related to book burials and the proper care of sacred materials.

The care, maintenance and preservation of our over 100 “gardens of eternity,”  are vital on-going responsibilities that JCAM takes seriously, but also is the responsibility to properly handle the burial of worn Torah scrolls, books, and other sacred Jewish artifacts for the community.

Each year JCAM invites the community to attend and participate in our Annual Book Burial, usually held in the fall.  When our community genizah (the depository that collects and stores these artifacts) is full, JCAM arranges for the burial.

There are specific regulations regarding the burial of these materials called shammot (pronounced “shay-moat”) and we treat these sacred artifacts in the same way we treat the human body: with dignity and care. For instance, we only bury materials that contain the Hebrew name of G-d.  We ask that materials brought for burial be in biodegradable containers.

We invite you to ask questions or post comments here regarding this category or tell us what you know about the proper handling of sacred materials.

Cemeteries Are For the Living Educational Tours

This category is dedicated to our highly successful educational program geared to synagogue youth, parents, educators, and adult education programs. Many of you have participated in our Cemeteries Are For The Living tours and the feedback we have been receiving has been tremendous. Our tours are interactive, informative, and even fun! There is so much to learn just from visiting a Jewish cemetery.

What started in 2006 with only synagogue youth classes, has expanded to adult education programs, interfaith groups, conversion classes, and schools and colleges outside the Jewish community.

After participating in a Cemeteries Are For the Living tour, participants come away with a greater understanding of the historical significance of Jewish cemeteries, but also a deeper appreciation for the organizations and communities who founded them. Participants learn historical information, the meaning and origins of various headstone symbols and customs related to Jewish burial and mourning.

We welcome your comments in this category, and if you have already participated in a Cemeteries Are for the Living tour, please let us hear from you. What did you learn? What was the most interesting fact you discovered about Jewish cemeteries? Post a comment, a suggestion—let others know why they should schedule a tour for their group.

Introduction to Jewish Cemeteries in Massachusetts

Are your ancestors resting at a Massachusetts Jewish cemetery? What does that cemetery mean to you? What are some of your memories about those resting there? This category is intended to introduce you an important contribution related to our Jewish presence in Massachusetts—Jewish cemeteries. Many people are not aware of the significant role that Jewish cemeteries played and still plays in the formation of our vibrant Jewish communities in Massachusetts today. For instance, did you know that the first Jewish cemetery in Massachusetts was established in 1844 in East Boston (Ohabei Shalom Cemetery, see above picture). Did you also know that prior to 1844 Jews were not allowed to be buried in Massachusetts?

We feel that it is vitally important to tell the story of the establishment of Jewish cemeteries in Massachusetts and to maintain and preserve these “museums of memories” so that the next generation will carry on with this important communal responsibility. We invite you to ask questions and discuss your viewpoints. If you have historical information about specific Jewish cemeteries in Massachusetts, please let us know. If you would like to be a contributing editor, please contact us.