TORA-BASED PRACTICES FOR NOAHIDES: BURIAL, CREMATION, MORNING AND BEREAVEMENT

בס”ד

Introduction

Many Noahides wonder what they could do when faced with grief and loss. While there are no obligatory mourning rituals for Noahides, below are some suggestions that may offer comfort and structure during such times. However, it is crucial to understand that these are voluntary practices. Performing them out of a sense of obligation or as fixed religious customs could lead to the creation of a new religion, which is explicitly forbidden for Noahides (Rambam, Mishneh Torah, Hilchot Melachim 10:9).

Although the Seven Noahide Laws do not explicitly address this topic, Rabbi Nissim Gaon points out that not all of the laws and their derivatives require revelation.¹

While Noahides do not have specific religious duties concerning their deceased, their actions are influenced by the values and teachings of the Torah. Therefore, if a Noahide seeks to live according to the lessons Judaism provides for non-Jews, they must look to the Torah for guidance on how to approach death.

A great deal has been written about Jewish laws and customs regarding death, including parts of tractates of  the Talmud. However there is little information found in Jewish literature about how non-Jews should handle death and mourning, as rabbis in the past wrote little about laws specifically applying to non-Jews, and this knowledge was not widely disseminated or applied.

Nevertheless, we do find valuable sources, particularly in the speeches of the Lubavitcher Rebbe in the 1980s and ’90s, where he spoke extensively about the Seven Noahide Laws and their implications.

What to say by bad news

When we hear that someone has died we can say the following bracha::

בָּרוּךְ אַתָּה ה’ אֱלֹקינוּ מֶלֶךְ הָעוֹלָם, דַּיַּן הָאֱמֶת

Baruch atah A-donai Elokeinu melech ha’olam, dayan ha’emet.

Blessed are You, L-rd our G-d, King of the Universe, the true judge.

You often see BDE under a mourning notice, which stands for Baruch Dayan HaEmet. Noahides can also say this, but the surroundings may not always immediately understand what you mean, so it’s better to say it in your own language. If you want to use a similar text for the service, you can use the following verses from the Tenach, such as Deuteronomy 32:4 and Job 1:21, to emphasize the righteousness of HaShem.

The Rock – His work is perfect, for all His ways are justice; a G-d of faithfulness and without iniquity, He is righteous and upright! (Deuteronomy 32:4)

G-d gave, and G-d took away; blessed be the Name of G-d! (from Job 1:21)

Burial or Cremation

Before a person dies, it is important for them to consider whether they want to be buried or cremated. If he has not done so, the next of kin must make this choice. What should our preference be from Jewish tradition and Tanakh?

According to the Talmud and Jewish law, it is permitted and even praiseworthy to bury non-Jews (by Jews), though it is not an obligation. This principle reflects the Jewish belief that all people, regardless of their religion or background, must be treated with respect, both in life and after death.

Genesis 1:26-27 emphasizes that man is created in G-d’s image, implying that humans must be treated with respect even after death.

And G-d said, “Let us make humankind in our image, after our likeness. They shall rule the fish of the sea, the birds of the sky, the cattle, the whole earth, and all the creeping things that creep on earth.”	וַיֹּ֣אמֶר אֱלֹהקים נַֽעֲשֶׂ֥ה אָדָ֛ם בְּצַלְמֵ֖נוּ כִּדְמוּתֵ֑נוּ וְיִרְדּוּ֩ בִדְגַ֨ת הַיָּ֜ם וּבְע֣וֹף הַשָּׁמַ֗יִם וּבַבְּהֵמָה֙ וּבְכָל־הָאָ֔רֶץ וּבְכָל־הָרֶ֖מֶשׂ הָֽרֹמֵ֥שׂ עַל־הָאָֽרֶץ
And G-d created humankind in the divine image,  creating it in the image of G-d—  creating them male and female.	וַיִּבְרָ֨א אֱלֹקים | אֶת־הָֽאָדָם֙ בְּצַלְמ֔וֹ בְּצֶ֥לֶם אֱלֹקים בָּרָ֣א אֹת֑וֹ זָכָ֥ר וּנְקֵבָ֖ה בָּרָ֥א אֹתָֽם

Rashi explains that G-d created humans with His hands, indicating special care for human beings.

This special attention is also evident in Psalm 139:13-14

If G-d takes such care in creating man, it is logical to treat the body respectfully even after death. The Torah and Judaism show that burial is preferred over cremation, aligning with the natural cycle of returning to dust.

The first mention of a burial in the Bible is in Genesis 23, where Abraham purchases land to bury his wife, Sarah. This act can be seen as significant, especially considering that, according to the Midrash, Abraham successfully drew many people from across the Middle East to accept the One G-d and observe the Seven Commandments.²  Even before leaving Haran to journey to the Land of Canaan, Abraham and his wife, Sarah, had already gained many followers who accompanied them. In Canaan, through his boundless kindness and outreach, Abraham continued to bring even more people to this faith.³

Following burial practices like those of Abraham is not merely a matter of ritual but an extension of the values he promoted—respect, responsibility, and the honoring of both the deceased and the community. Given the profound influence Abraham had in spreading the Seven Commandments and his example of moral conduct, it makes sense that continuing his practices, such as those surrounding burial, is wise and aligned with the values he espoused.

It is also  logically derived from Genesis 3:19 that man must return to dust.

In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return.’

בְּזֵעַ֤ת אַפֶּ֨יךָ֙ תֹּ֣אכַל לֶ֔חֶם עַ֤ד שֽׁוּבְךָ֙ אֶל־הָ֣אֲדָמָ֔ה כִּ֥י מִמֶּ֖נָּה לֻקָּ֑חְתָּ כִּֽי־עָפָ֣ר אַ֔תָּה וְאֶל־עָפָ֖ר תָּשֽׁוּב

Rabbi Moshe Weiner of Jerusalem explains that this verse applies not only to Jews but also to non-Jews who pass away. According to this explanation, burial is seen as a moral obligation based on the belief that, upon death, humans return to the earth. This is not a commandment but an ethical principle that also applies to non-Jews.⁴

Cremation is permitted for non-Jews, though it is not recommended. Burial is considered a more honorable and respectful act for a deceased person. If a non-Jew chooses to cremate a loved one, it is not considered a sin, though it is advised against.

For Jews, however, cremation is strictly forbidden. This is a matter of respect for the body and belief in the resurrection of the dead. Cremation would disrupt the natural transition of the soul, which is expected after death within Jewish tradition.

In Jewish tradition, death is seen as the moment when the body and soul separate. The body is temporary, but respecting the body through burial is viewed as a way to allow the soul a gradual transition. Cremation is considered harmful to the soul because it causes an abrupt and unnatural separation from the body.

The Talmud says: “Burial is not for the living, but for the dead” (Sanhedrin 47a)⁵  This highlights the importance of a respectful burial so that the soul can undergo a natural transition.

A fundamental reason for the prohibition of cremation in Judaism is the belief in the Resurrection of the Dead. According to Jewish tradition, those who have been properly buried will one day be resurrected. Cremation, however, destroys the body completely and is seen as preventing this process. The traditional interpretation given by the sages is that the body must remain intact for the resurrection to occur. While G-d is capable of anything, this principle underscores the importance of preserving the body, making cremation incompatible with the Jewish understanding of resurrection.

The question of whether non-Jews will partake in the resurrection is complex. Some interpretations of the Midrash suggest that it applies only to Jews, but commentaries clarify that this exclusion refers specifically to idolaters. The righteous among the nations (Chassidei Umot HaOlam) will indeed have a share in the resurrection. Therefore, if a non-Jew believes in this principle and wishes to be included, they should ensure that their body is buried rather than cremated.

Despite differing opinions on delaying a burial, a swift interment is generally preferred out of respect for the deceased, aiming to avoid prolonged exposure.⁶

The Talmud tells us that it is forbidden to gaze at the face of a dead person. On a basic level, this is so that we do not lose respect for the deceased, thats the reason Jewish that the casket may nog be opened to view the deceased.⁷⁸

Cemetery

The general rule is that Noahides cannot be buried in a Jewish cemetery, although some Jewish cemeteries may have separate sections for non-Jews. For Example At Har Hamenuchot (the Givat Shaul Cemetery) in Jerusalem, there are special sections for non-Jews. Many Noahides may not prefer Christian cemeteries either. If given the choice, they might opt for a general cemetery. One drawback of Western society cemeteries is that they do not have “eternal” grave rights. In the Netherlands, for instance, grave rights are usually granted for a specific period, often 20, 30, or 40 years. After this period, family members can choose to renew their grave rights, have the grave cleared, or make another decision based on the cemetery’s policy. The remains may be reburied elsewhere in the same cemetery, sometimes in a communal grave or a designated reburial area. However, there is often ambiguity about this process.

Currently, there is also the option, at least in the Netherlands, to be buried in a natural burial ground. In contrast to conventional cemeteries, where concessions can be terminated, and graves are cleared over time, natural burial grounds commonly offer concessions for an indefinite period. This ensures that the resting place is not disturbed by future clearances. Since there are no dedicated burial grounds for Noahides at present, this could be considered a viable alternative.

Bracha – entering the cemetery

בָּרוּךְ אַתָּה ד’ אֱלֹקינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר נָתַן לְחַיִּים בְּיָדֶךָ, וְלַהֲצִיאִים לִשְׁמוֹר אֶת נַפְשָּׁם

Blessed are You, L-rd our G-d, King of the universe, who has given life into Your hands and preserves their souls.

Bracha – leaving the cemetery

בָּרוּךְ אַתָּה ד’ אֱלֹקינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר נָתַן לָנוּ חַיִּים בָּרוּךְ אֲשֶׁר בָּרוּךְ אֵלֶּה מֵאֵין חַיֵּי הַמִּזְרָעְהו

Blessed are You, L-rd our G-d, King of the universe, who has granted us life and the opportunity to return to our lives.

Funeral Service for Noahides

There are no specific prescribed rituals for the funeral service of Noahides, as there is considerable cultural diversity among them. However, this provides the family with the freedom to organize the service according to their discretion. It is recommended that the deceased has expressed their wishes in advance, so the bereaved family can honor them respectfully and in accordance with those wishes.

Psalms and Prayers

The following prayers and psalms may be recited during the funeral service:

• Psalm 49 and/or Psalm 139 as meditations on earthly life.
• Psalm 23 may be recited by the mourners or the eulogist.
• Sidduk-Hadin is a prayer that acknowledges the righteousness of G-d’s judgment and can be included:
  
  בָּרוּךְ אַתָּה יְיָ, דִּין וָדִין
  Blessed are You, Hashem, the true Judge.
  שֶׁבְּכָל אֲבֵלוּת אֲנִי מַעֲרִיךְ אֶת הַיָּד וְהַמִּשְׁפָּט
  In all mourning, I accept Your hand and Your judgment.
  שֶׁעַל פִּי עֵדוּתָם בַּעֲבוּר אֲרוּכָה וַתַּעֲבוֹר
  According to their testimony, for their long journey, I accept.
  וְחָיִּים נְתָנִי בַּעֲבוּר הַכָּבוֹד
  You have granted me life, for the sake of Your honor
  כִּי אַתָּה נָתוּר בָּרַכְתָּ יְיָ
  For You remain, blessed are You, Hashem.
  הַצְּרוֹת מִבַּעַל שָּׁמוּעַ
  The troubles are for those who do not understand.
  שֶׁהֵם אִם אִי אִי עָפָר
  They are without knowledge, lost like dust.
  וְתַהַיְּבֵּר
  And You will deliver them.
  
  
• Kaddish⁹ may also be recited, as long as it does not cause confusion regarding the identity of the deceased.
  
  Yitgadal v’yitkadash sh’mei raba
  May His great Name be exalted and sanctified
  b’alma di-v’ra chirutei, v’yamlich malchutei
  in the world which He created according to His will. May He establish His kingdom
  b’chayeichon uvyomeichon uvchayei d’chol beit yisrael, ba’agala
  in your lifetime and during your days, and within the life of the entire house of Israel, speedily and soon.
  uvizman kariv, v’im’ru: “amen.”
  And let us say: Amen.
  Y’hei sh’mei raba m’varach l’alam ul’almei almaya.
  May His great Name be blessed forever and for all eternity.
  Yitbarach v’yishtabach, v’yitpa’ar v’yitromam
  Blessed, praised, glorified, exalted, and honored
  v’yitnaseh, v’yithadar v’yit’aleh v’yit’halal sh’mei d’kud’sha, b’rich hu,
  elevated, extolled, and lauded be the Name of the Holy One, blessed be He,
  l’eila min-kol-birchata v’shirata, tushb’chata
  above all the blessings and hymns, praises, and consolations
  v’nechemata da’amiran b’alma, v’im’ru: “amen.”
  that are uttered in the world. And let us say: Amen.
  Y’hei shlama raba min-sh’maya v’chayim aleinu
  May there be abundant peace from heaven, and life for us
  v’al-kol-yisrael, v’im’ru: “amen.”
  and for all Israel. And let us say: Amen.
  Oseh shalom bimromav, hu ya’aseh shalom aleinu
  He who makes peace in His heights, may He make peace upon us
  v’al kol-yisrael, v’imru: “amen.”
  and upon all Israel. And let us say: Amen.

• Prayer for a Departed Soul¹⁰
  
  May G-d remember the soul of [mention the deceased person’s given names], son/daughter of [mention the given names of his/her parents*] who has gone on to his/her world. By virtue of my praying on his/her behalf, and – without making a vow – my intent to donate to charity on his/her behalf, may his/her soul be bound in the Bond of Life together with the souls of the righteous, and let us say: Amen.¹¹
  
  *If the names of at least one parent are not known, use Noah if the deceased is a Gentile, or Abraham if the deceased is a Jew.

Additional Prayers for the Burial

The following words may also be part of the burial service:

• “The Rock—His work is perfect, for all His ways are justice; a G-d of faithfulness and without iniquity, just and upright is He!”¹² 
• “We know, G-d, that Your judgment is righteous; You are righteous when You speak and pure when You judge. There is nothing to dispute about Your judgment. You are righteous, G-d, and Your judgments are fair.”
• “G-d gave, and G-d took; blessed be the Name of G-d!¹³”

Mourning in Jewish Law and the Rambam’s Guidelines for Mourning

In the Bible, mourning is often limited to one day, as seen in the cases of Moses and Abraham, who mourned the loss of a loved one for just one day. However, the Jewish sages expanded upon these basic principles with detailed laws and guidelines intended to help process the loss of a loved one in a proper and spiritual way.

The Rambam provides valuable insights regarding mourning practices, emphasizing the importance of balance in the mourning process. According to the Rambam, it is important not to mourn excessively, as death is a natural part of life, but also not to mourn not at all, as this would be considered cruel. The proper mourning period, according to the Rambam, consists of three stages:

1. Three days of intense sorrow: This includes crying and expressing emotions.
2. Seven days of formal mourning (Shiva): This is a period of remembrance and receiving visitors.
3. Thirty days of reduced mourning: During this time, one avoids celebrations and outward signs of joy.

The goal of these stages is not only sorrow but also self-reflection and spiritual growth. As the Rambam writes: “When someone from a group dies, the entire group should be concerned and reflect on their actions.” The mourning process provides space to honor the deceased and reflect on the value of their life. These guidelines offer not only a legal framework but also a spiritual approach to help the mourner find meaning in their grief.

Although these guidelines are not obligatory for Noahides, the principles found in Jewish law can be helpful for non-Jews processing the loss of a loved one. The mourning process is primarily focused on returning to G-d (Teshuva), self-reflection, and honoring the deceased. It offers the mourner an opportunity to reflect on their own actions and deepen their connection with the deceased. Mourning is not only an expression of sadness but also a chance to consider the positive qualities of the deceased and learn from them. Visiting graves and honoring the memory of the deceased is encouraged, as it helps keep the lessons they imparted alive.

Mourning and Comfort

In the story of Noah, we also find the concept of mourning and comfort, which shows that these emotions also exist outside of the Jewish tradition. G-d says in Genesis 7:4:

These seven days of rain can also be seen as a period of mourning for the righteous Methuselah. According to Rashi, based on the Midrash, the Holy One, blessed be He, showed consideration for Methuselah’s honor and delayed the punishment (the flood) so that the generation had enough time to mourn for him.

What to Inscribe on a Gravestone

In Jewish tradition, it is not always customary to write something on a gravestone, but when something is inscribed, a common abbreviation you might see is תנצב”ה (T.N.Tz.V.H), which stands for “תהא נפשו/נפשה צרורה בצרור החיים“ — “May his/her soul be bound in the bond of life.”

This expression is a traditional blessing derived from 1 Samuel 25:29, and expresses the hope that the soul of the deceased will find a place in eternal life with G-d. The concept of the “bond of life” symbolizes divine protection and closeness, and the blessing is an expression of the wish that the deceased will be peacefully accepted into the holy realms.

When considering an inscription on a gravestone, it is important to carefully think about the words you choose. It is advisable to place a blessing that is not only respectful but also sincere and truthful. What you write on the stone should be genuine and fitting for the person who has passed away. For example, if you write that someone was an honest person, but this is not the case according to their actions, the deceased will be asked about this when their soul is judged by G-d.

Writing an inscription on a gravestone is therefore not only a tribute but also an opportunity for reflection and responsibility. It is a way to remember the life of the deceased, but also a chance to be honest and truthful in the words we choose to honor their life and legacy.

Yahrzeit

Yahrzeit is the Yiddish name for the anniversary of a person’s passing.

On this day, one could recite additional Psalms, perform acts of kindness, and donate to a charitable cause.  All of this is done to examine one’s own heart and improve personal ways.¹⁴

Stones instead of Flowers

In Jewish tradition, stones are often placed on a grave instead of flowers, and this practice carries multiple meanings:

1. Eternal Remembrance: Placing stones on a grave emphasizes the enduring and permanent nature of the memory of the deceased.

2. Spiritual Symbolism: While flowers may be associated with the transient nature of the body, stones symbolize the soul’s eternal essence.

3. Biblical Origin: The use of stones has Biblical roots. In the Old Testament, stones are frequently employed as memorials or altars. Placing stones on a grave can be viewed as an age-old custom with origins dating back to Biblical times.

Conclusion

While there are no fixed rules for mourning among Noahides, one can say farewell with respect, compassion, and a sincere heart, in line with the values G-d has given to humanity. May all who mourn be comforted by the Eternal and find strength in His infinite wisdom and mercy.”

By Angelique Sijbolts
With thanks to Rabbi Tuvia Serber and Tani Burton for their feedback

Sources

Q&A – Duelo para Bnei Noaj by Rabbi Tuvia Serber: https://youtu.be/wjhcG6squYE

See also: DEATH, BURIAL AND MOURNING – FOR BNEI NOACH

1. The Noahide Laws: Yeshiva Pirchei Shoshanim : Rabbeinu Nissim Gaon’s Hakdama to Tractate Berachos ↩︎
2. See Rashi’s explanation of Genesis 12:5, and https://asknoah.org/essay/under-the-wings-of-the-shechina ↩︎
3. See The Divine Code, 4th Edition, Part II, topic 1:6. ↩︎
4. Article AskNoah – What is the proper burial process for Noahides?. ↩︎
5. Aish Article: The Jewish View of Cremation by by Rabbi Shraga Simmons ↩︎
6. The Noahide Laws: Yeshiva Pirchei Shoshanim ↩︎
7. Talmud, Moed Katan 27a ↩︎
8. Kol Bo 1:3:10 see also the article of Aish.com The Jewish Approach to Death and Burial by Rabbi Dov Lev ↩︎
9. There is no halachic prohibition that non-Jews are not allowed to say the Kaddish. Kaddish is a Jewish prayer traditionally recited by mourners during the mourning period, especially after the loss of a loved one. It is a praise to G-d, acknowledging His greatness and holiness. The prayer does not directly mention the deceased but focuses on affirming belief in G-d, His justice, and the ultimate redemption of the world. It is usually recited by a close relative of the deceased, often a son, and serves as a way for mourners to maintain their connection to G-d and the community during their grief. Kaddish is also believed to help grant forgiveness to the deceased and bless their soul. ↩︎
10. Sometimes the question is asked whether a Noahide can/may say Kaddish for a deceased person. AskNoah recommended to use this prayer for that purpose. ↩︎
11. AskNoah International prayer book, as provided by Rabbi Immanuel Schochet o.b.m.
    The prayer may be recited (not more than once daily) during the funeral, memorial gathering, week of mourning, anniversary of passing, or other special occasions that are deemed appropriate. ↩︎
12. Deuteronomy 32:4 ↩︎
13. Job 1:21 ↩︎
14. AskNoah Article: Marking an anniversary of a relative’s passing ↩︎

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