As stated above, one is to delay touching or moving the corpse for approximately 15 minutes after death.[1] The following actions are to be taken immediately after death, or after the passing of 15 minutes:

4. After death:[1]

[1] See Gesher Hachaim 3

A. Notifying Chevra Kadisha, hospital staff:

Notifying the Chevra Kadisha: If the passing occurred on a weekday, one is to immediately call the local Chevra Kadisha to notify them of the death and await further instructions. If the passing occurred on Shabbos or Yom Tov[2], all the laws of forbidden activities remain in effect, until after Shabbos/Yom Tov. One is to notify the Chevra Kaddish as soon as Shabbos/Yom Tov concludes. 

Instructing the hospital staff: If the passing occurred in a hospital, one is to notify the staff that the Chevra Kadisha will be attending to the deceased, and they should wait for instructions before doing anything to the body. They should not remove monitor leads, tubes, etc until instructed by the Chevra Kadisha. If the hospital staff insists on moving the body to the hospital mortuary, a Shomer is to accompany the body and try to remain within viewing distance until members of the Chevra Kadisha arrive and take charge.

B. Actions performed to the deceased:[3]

The following actions are to be performed by the Chevra Kadisha or under their instructions:

Cutting medical tubes attached to body:[4] If there are tubes or I.V. lines attached to the body of the deceased, one should not remove them and is rather to wait for instructions from the Chevra Kadisha. If for any reason they must be removed, the tubes should be cut by a Jew, and the part nearest, or in the body, should remain attached.

Towels and clothing attached to body of deceased: Any clothing, towels, linens, or similar items that may contain blood or fluids of the deceased, should be saved in a bag and given to the Chevra Kadisha to be buried with the body.

Covering the face:[5] Immediately after death [after 15 minutes[6]] the face of the deceased is to be covered with a white sheet/cloth.[7] [This applies even on Shabbos and Yom Tov.] One is not to look at the face of the deceased.[8]

Closing the eyes:[9] [After 15 minutes’ pass after death[10]] one is to close the eyes of the deceased.[11] [If there are sons of the deceased present, the sons are to close the eyes of the deceased, and if there is a Bechor present he is to be delegated the job.[12] This applies even if the father/sons are Kohanim.[13] Some[14] say the above applies only when a father passing away, while by a mother, there is no need for specifically her sons to close her eyes. In all cases, if there are no sons available, it is to be done by other relatives, or bystanders. Many are accustomed not to touch the deceased and delegate the duty of closing the eyes to the Chevra Kadisha.[15]]

Closing the mouth:[16] The mouth of the deceased is to be closed. If necessary, his chin is to be tied in a way that closes his mouth. [If this is not possible, his mouth is to be stuffed with some material.]

Straightening the limbs:[17] The limbs of the deceased are to be straightened and his head is to be slightly raised, resting on an item that does not contract impurity. Some are also accustomed to tie the thumbs of each hand.

Covering and Placing him on ground: All clothing is removed from the deceased, up until his undergarments, and he is then covered by a white sheet.[18] He is to be placed on the floor[19], lying flat on his back, with his feet facing the door of the room. A stone is to be placed under his head.[20] He is not to rest on anything that generates heat.[21] Placing him on the floor is to be done carefully with the help of 2-3 people, and when it is done, the people ask forgiveness from the deceased and mention his name and father’s name.[22] Several verses are recited as he is placed on the ground.[23] [See end of chapter for the prayers.]

Gentile:[24] A Gentile is not to come in contact with the deceased.

C. Matters performed by, and relating to, relatives/bystanders:

Light candles:[25] Candles are to be lit and placed near the head of the deceased.

Open windows when Neshama leaves:[26] The windows are to be opened now if they were not opened prior to death.

Mirrors and pictures:[27] All mirrors and pictures of people in the room should be covered or turned around.

Eating and drinking: Some Poskim[28] rule it is permitted for those who are not in Aninus to eat and drink even in the presence of the corpse. Other Poskim[29] however are stringent to extend this prohibition to all people present, that they may not eat in the same room as the corpse. Practically, one is to be stringent in this matter.[30] All exposed water in the room, or home, at the time of passing should be discarded as explained in the next Halacha.

Asking for forgiveness: Relatives and friends may enter the room to ask for forgiveness from the deceased for any pain or hard feelings that might have come between them. If one was not nearby at the time of passing, he may do so later at the funeral or gravesite.

Conversation: It is only permitted to speak in the presence of the deceased of matters relating to the funeral/burial, or his eulogy.[31] Some Poskim[32] rule that it is thus forbidden to talk of mundane matters in presence of the deceased. If the body is outside, then this prohibition only applies if one is within four cubits [192 cm] of the deceased.[33] However, if the body is inside a room, then it is forbidden to speak of mundane matters within the entire room.[34]

Learning Torah: It is forbidden to speak Torah in the presence of the deceased if it does not relate to the deceased.[35] This prohibition applies even if one is a four cubits distance from the deceased.[36] It is, however, permitted to speak words of Torah in relation to the deceased and in respect of the deceased, even within his four cubits.[37] [One may thus learn Mishnayos in his honor and so is the custom.[38]]

Tehillim: It is permitted, and encouraged, to recite Psalms in honor of the deceased even if one is near him, within four cubits.[39] Tehillim may be read even at night, prior to midnight.[40] Some Poskim[41] rule it is even permitted for the Onen to recite Tehillim on behalf of the deceased while he is in the presence of the deceased and acting as a Shomer. Other Poskim[42], however, rule it is forbidden for the Onen to recite Tehillim.

Greetings/Sheilas Shalom:[43] One does not greet others in the vicinity of the deceased. [Today, however, many are lenient in this matter and permit to greet others.[44] Others argue against this custom.[45] One may only be lenient regarding saying good morning and other greetings of the like, however not regarding the words “Shalom Aleichem.”[46]]

Wearing Tzitzis:[47] One may not wear revealed Tzitzis when he is near the body, just as is the law by a cemetery, and he is thus required to cover his Tzitzis. This applies for anyone that is within four Amos [192 cm] of a corpse.

Keriah: From the letter of the law, the Keriah is to be performed by the relatives at the time of death, during the recital of Tziduk Hadin.[48] Likewise, from the letter of the law, everyone[49] who is present when a Jew, whether male or female, passes away, is obligated to perform Keriah.[50] Practically, the custom is to delay from performing the Keriah at the time of death and rather to perform the Keriah prior to the start of the funeral [i.e. prior to the corpse being removed from the funeral home or house].[51] Likewise, it is only performed by the relatives in mourning. See Chapter 6 Halacha 1C for the full details of this matter.

Baruch Dayan Emes: After death, the blessing of Baruch Dayan Haemes is said by the bystanders without Hashem’s name [i.e. Shem or Malchus, thus saying the three words of Baruch Dayan Haemes]. The relatives who sit Shiva are accustomed to delay reciting the full blessing until Keriah is performed before the funeral procession. See Chapter 6 Halacha 2B for the full details of this Halacha!

Tziduk Hadin:[52] After the passing, the prayer of Tziduk Hadin is to be recited. [It is said in a loud and teary voice.[53] Practically however, today the custom is not to recite it at the time of death, but rather after the burial.[54]] On days that Tachanun is omitted, Tziduk Hadin is not recited.[55] See Chapter 8 Halacha 6H for the full details of this matter!

Wash hands three times:[56] One who touches a corpse is required to wash his hands one time [immediately] afterwards. One who is in the presence of a corpse [but did not touch the corpse] is not required to wash his hands afterwards. Nevertheless, the custom is to wash the hands after entering the same room as a corpse. [This applies even if one was not within four Amos of the body.[57] The custom is to wash the hands three times inconsecutively. This applies even by a Nefel, which is a still born, or a baby who died within thirty days of birth.[58]]

May one kiss the deceased:[59] A person is not to kiss his son or daughter who passed away.[60] This applies even to a Nefel.[61] Some Poskim[62] rule one may kiss his father.[63] Other Poskim[64] rule that he may kiss all other relatives who passed away, other than a son or daughter. Other Poskim[65] rule one is not to kiss any person who passed away. [However, some Poskim[66] conclude that one may kiss an Adam Gadol. Practically, the custom today is not to kiss any dead body.[67]]   Holding hands:[68] One is not to hold onto the hands of the deceased and say, “Take me with you.” One who does so is considered responsible for his own death.

Looking at the face of the deceased:[69] It is forbidden to look at the face of a deceased person.[70] It is for this reason that his face is to be covered right away. This applies even to a Nefel.[71]   Taking a picture of the deceased:[72] It is forbidden to take a picture of the deceased and show it to people as doing so is considered disrespectful of the dead.   The angels greet the souls of Tzadikim:[73] At the time of the death of a Tzadik, there are three groups of angels who come to greet the soul and tell him to come in peace.

 

1. Death occurred on Shabbos or Yom Tov:

See Halacha 8!

________________________________________________________________________

[1] Darkei Chesed p. 31

[2] This is based on the fact that for the most part, today we no longer bury on Yom Tov. See Chapter 4 Halacha 3B!

[3] The Seder done to the Niftar can be found in the following Sefarim: Mavor Yabok; Gesher Hachaim; Nitei Gavriel chapter 5; Darkei Chesed chapter 5; Ishkavta Derebbe for a description of the Seder performed to the Rebbe Rashab after he passed away

[4] See Nitei Gavriel 4:15; 44:10

[5] Mavor Yabok Sifsei Renanos 9; See Darkei Chesed p. 31; Nitei Gavriel 4:2 footnote 3-4

[6] Darkei Chesed p. 31; See there and Nitei Gavriel ibid that covering the face is the first thing that is done, prior to closing the eyes or mouth.

[7] The reason: This is done because a) It prevents the evil forces from looking at his face; b) It is forbidden to look at the face of a corpse.

[8] Horiyos 13b; Maharil Semachos; Darkei Chesed ibid

[9] Michaber 352:4; See also 339:1; Tur 352 in name of Ramban that so is custom of all Jewry; See Admur 311:13; See Nitei Gavriel 6:1

[10] Darkei Chesed p. 31

[11] The reason: These matters are normally done to a corpse after death and the novelty hence is that one may not do so to a Goses. [See Shach 339:2-4]

[12] Mavor Yabok Sifsei Rinanos 9; Birkeiy Yosef 352:3; Chochmas Adam 157:9; Kitzur SHU”A 194:7; Nitei Gavriel 6:1 footnote 2

[13] Nitei Gavriel 130:19

[14] Darkei Chesed p. 216; See Nitei Gavriel 6:1 footnote 3

[15] Darkei Chesed and Nitei Gavriel ibid and 49:20

[16] Michaber 352:4; See also 339:1; Tur 352 in name of Ramban that so is custom of all Jewry; See Admur 311:13; See Nitei Gavriel 6:1

[17] See Admur 311:13; See Darkei Chesed p. 32; Nitei Gavriel 6:3-4

[18] Nitei Gavriel 5:1; See Kitzur SHU”A 194:8 that he is to be covered and modest

[19] Poskim in Nitei Gavriel ibid footnote 3; See Michaber 339:1; See Darkei Chesed p. 32 and Nitei Gavriel 5:2 that in the Diaspora a white sheet is placed on the floor and he is placed on the sheet, while in Eretz Yisrael he is placed directly on the floor.

[20] All the above from Poskim in Nitei Gavriel 5:1 footnote 4; Feet facing the door: So is written in many Sifrei Minhagim ibid; Darkei Chesed p. 32 that so was done to the Rebbe Rashab; Gesher Hachaim p. 20; See Chapter 5 Halacha 10 regarding Taharah that he is to face the opening as rules Tzavas Rav Yehuda Hachassid 6; Beis Lechem Yehuda 362; Kneses Hagedola Y.D. 362; Chochmas Adam 157:8; Kitzur SHU”A 197:6; Aruch Hashulchan 362:8; Darkei Chesed 12:15; Pnei Baruch 4:13; Nitei Gavriel 45:12

[21] Shach 339:4

[22] Sefarim in Nitei Gavriel 5:3 footnotes 7-8

[23] Mavor Yabok; Darkei Chesed ibid; Nitei Gavriel 5:5 footnote 10

[24] Poskim in Nitei Gavriel 5:15 footnote 26

[25] Darkei Chesed p. 32; Nitei Gavriel 5:6

[26] See Nitei Gavriel 3:13

[27] Darkei Chesed p. 33

[28] Taz 341:1

[29] Rav Akiva Eiger 341, Tefila Lemoshe and Pischeiy Teshuvah 341:2 in explanation of Shach 341:3 who prohibits even on Shabbos, thus negating the reason of the Taz that exempts non-relatives

[30] Pischeiy Teshuvah ibid concludes one is to be stringent like the Shach; Kitzur SHU”A 194:11; Pnei Baruch 1:7

[31] Michaber 344:16 [however, see there that he limits this prohibition only to Divrei Torah]; Brachos 3b; Taz 344:5 “Speaking in the presence of the deceased is only permitted out of respect for him, however speech that is not said out of respect for the deceased is certainly forbidden.”

[32] Shach 344:11 in name of Bach

Other opinions: It is implied from Michaber ibid that it is permitted to speak mundane matters in his presence, even within four cubits, and the above prohibition is only regarding speaking words of Torah. [Shach ibid]

[33] Shach 344:11 in name of Bach

[34] Shach 344:11 in name of Mordechai end of Moed Katan; See Taz 344:5; Beir Hagoleh in name of Mordechai; Beir Heiytiv 344:8; Elya Raba 1:4; M”B 45:2 in name of Ateres Zekeinim; This opinion is omitted from Admur 45; See Shvus Yaakov 3:8 in name of Rashba, brought in Shaareiy Teshuvah 1:2 that the custom is not to be careful against walking four Amos being people consider the entire house as four Amos.

Other opinions: Some Poskim rule that even in a single room the prohibition only applies within four Amos of the body. [M”B ibid in name of Magen Giborim]

[35] Michaber 344:16

The reason: This is forbidden due to Loeg Larash. [Shach 344:12]

[36] Shach 344:11 in implication of Michaber ibid; Bach 344; Taz 344:5; Tur in name of Rav Haiy Gaon

[37] Michaber 344:16-17; Nimukei Yosef; Shach ibid in name of Bach and that so is custom

[38] Mishmeres Shalom Lamed 42 in name of Poskim; Nitei Gavriel 10:8 footnote 15; See Poskim in next footnote 

[39] Mavor Yabok Sifsei Rinanos 4:9; Nitei Gavriel 10:8; See Mishmeres Shalom Lamed 42 in name of Poskim; Radbaz Chadashos 254; Birkeiy Yosef 344:7 “So is the custom amongst all Israel to say a Derush in front of the deceased and before the Kever and learn Torah there in his merit”; Zechor Leavraham Lamed; Misgeres Hashulchan 344; Sdei Chemed 115; Kaf Hachaim 23:1 “If one learns by the Kever in honor of the deceased, there is no prohibition of “Loeg Larash,” as he is doing so for his honor.”; Minchas Elazar 3:53 that we Daven by Kivrei Tzaddikim in their honor and to elevate their soul and receive their assistance in elevating our prayers to Heaven; See Pesach Hadvir 45:4; Gesher Hachaim 29:10; Nitei Gavriel 10:8 footnote 15; Vol. 2 76:8

[40] Nitei Gavriel 21:5 in name of Rav Chaim Falagi

[41] See Chochmas Adam 153:1; Mordechai in name of Ravaya; Pnei Baruch Onen 11; Poskim in Nitei Gavriel 21:3 footnote 3

[42] Aruch Hashulchan 341:10

[43] See Michaber and Rama 343:2

[44] Beis Lechem Yehuda 3243; See Rama 385:1

The reason: As the greetings of today are not considered like the greetings of back then. [Beis Lechem Yehuda; See Rama ibid] This is not a justifiable reason, as according to this reason one should be able to greet the mourners even within Shloshim, and we have not found any Posek who is lenient in this matter. [Shach 385:2; See also M”A 554:21; Rav Akiva Eiger 385:1] Some Poskim however justify this custom based on the fact that majority of today’s greetings do not involve saying the word Shalom but rather simply good morning and the like, and these greetings are not prohibited under Sheilas Shalom. [Beir Heiytiv 385:2 and Gilyon Maharsha ibid based on Admur 89:3 and Beis Yosef in name of Riy; Likewise, the Darkei Moshe 89 states that it is only considered Shalom if one mentions Hashem’s name] This allowance however only applies after the Shloshim. [See Elya Raba O.C. 554:20; See Q&A!]

[45] Beis Lechem Yehuda ibid in name of M”A 554:21; See previous footnote

[46] Elya Raba O.C. 554:20; See Beir Heiytiv 385:2 in previous footnote!

[47] Admur 23:4; Michaber 23:3

[48] Michaber 339:3; Shach 340:3; Ramban in Toras Hadam that so is custom; Kol Bo; Achronim brought in Nitei Gavriel 57:5; See Beir Heiytiv 340:2 that this matter is dependent on custom in whether one recites Tziduk Hadin at the time of the passing.

[49] Including women. [Shem Mishimon 26]

[50] The reason: The reason for this is because every Jew is a like a Sefer Torah, and one who sees a Sefer Torah being torn must perform Keriah. [Moed Katan ibid; See Taz 340:2 for dispute in Rishonim for explanation of this reason]

Child who passed away: See Shach 340:7 in name of Bach [required] and Rashal and Taz 340:2 [not required]. See Beir Heiytiv 340:5 in name of Radbaz 508 that one tears for a Katan but not for a Ketana.

Passed away on Shabbos: See dispute mentioned in Pischeiy Teshuvah 340:3

[51] Rishonim and Poskim brought in Nitei Gavriel 57:3-4 footnote 6-7; Darkei Chesed 14:4; Pnei Baruch 1:4; Beir Moshe 2:117; Chabad custom and custom and ruling of Rebbe, brought in Nitei Gavriel ibid footnote 6

The reason: See Gesher Hachaim 4 footnote 1, Darkei Chesed ibid, Pnei Baruch footnote 26, Nitei Gavriel 57 footnote 5 for various reasons for why we delay the Keriah from the time of death until the time of the funeral

Burying the corpse overseas: See Nitei Gavriel ibid footnote 6 that the Rebbe ruled that one who is traveling with the corpse to Eretz Yisrael for the burial is nevertheless to perform Keriah prior to the corpse leaving his home in the Diaspora.

Other customs: See Nitei Gavriel ibid footnote 7 that some Rishonim rule the Keriah is to be done at the time of the burial. Pnei Baruch ibid that some Sephardim are accustomed to performing the Keriah after the burial.

[52] Michaber 339:3; Ramban in Toras Hadam that so is custom; See Nitei Gavriel 4:10 footnote 22

[53] Nitei Gavriel ibid

[54] Darkei Chesed p. 220; However, see Nitei Gavriel ibid

[55] Rama 401:6

[56] Kama 4:18; Ketzos Hashulchan 2:11; also brought in Chayeh Adam 2:5; Kitzur SH”A 2:9

[57] The Peri Megadim 4 A”A 21 writes on the M”A 4:20 that one must be within four Amos of the corpse to require washing. It is however unclear as to whether the P”M refers even to a case that one is within the same room as the corpse. Practically many write that one is to wash his hands when being in the same room as a corps even if one is not within 4 Amos. [See Piskeiy Teshuvos 4:25; Nitei Gavriel 70:1]

[58] Nitei Gavriel 132:40

[59] Sefer Shemiras Haguf Vihanefesh [Lerner] 197:1

[60] Sefer Chassidim 236 and Tzavah Rebbe Yehuda Hachassid 4 [33], brought in Shaareiy Teshuvah ibid; Beis Lechem Yehuda 339; Chochmas Adam 157:8; Kitzur SHU”A 197:7; Poskim in Nitei Gavriel 4:17 footnote 34

The reason: Doing so is a great danger. [Kitzur SHU”A ibid]

[61] Nitei Gavriel 135:4

[62] Maavor Yabok Sefads Emes 41 regarding father; See Sefer Shemiras Haguf Vihanefesh [Lerner] 197:2 footnote 2

[63] The reason: As it says regarding Yaakov that they cried on him and kissed him. [ibid]

[64] Shaareiy Teshuvah 394:1

[65] Or Hachaim Poskim in Nitei Gavriel 4:17 footnote 34

[66] Hagahos Mahrsham on Sefer Chassidim; Sefer Shemiras Haguf Vihanefesh [Lerner] 197:3

[67] Shivim Temarim on Tzavah ibid; Sefer Shemiras Haguf Vihanefesh [Lerner] 197:4

[68] Sefer Chassidim 236; Chochmas Adam 157:8; Kitzur SHU”A 197:7; Nitei Gavriel 4:18; Sefer Shemiras Haguf Vihanefesh [Lerner] 197:6

[69] Darkei Chesed p. 32; See Reshimos 5 [printed in Toras Menachem Tziyon p. 26] that the Rebbe Rayatz instructed for his mother’s face to be exposed for a few moment

[70] Horiyos 13b; Maharil Semachos; Darkei Chesed ibid

[71] Nitei Gavriel 135:5

[72] Dvar Yehoshua 2:35; Nitei Gavriel 42:8

[73] Rama 403:10

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