Returning to the Earth: A Call for Green Burials in the Jewish Community

Consider this: acres of uninterrupted, manicured grass under which are housed cement vaults themselves containing coffins. There is no activity, no renewal of life above ground— save cutting the grass – just space reserved for stagnation beneath. Now, imagine a burial site where life continues: wildflowers bloom, trees sway, and the earth itself is enriched. As a rabbi committed to Jewish tradition and environmental ethics, I know which vision aligns with the values I hold dear.

The vision above is one manifestation of a green burial and – like so many things “green” – it is having a moment.

But when someone says they want a green burial, what does and can that mean? While some advocate for strict definitions and standards, Holly Blue Hawkins, a pioneering teacher of death and burial practices, introduces the idea of “shades of green” as a way to explore this question. Like “shades of gray,” it acknowledges the spectrum of choices within green burial practices. For some, it might mean avoiding embalming; for others, it could involve a conservation burial in a wild forest. This nuanced understanding invites us to reflect on the many ways we can reconnect with the earth through our final acts.

Jewish tradition teaches that humans (adam) are intricately connected to the earth (adamah). This linguistic bond in Hebrew reminds us that we are of the earth and will return to it. The dominance of cement vaults and ornate coffins disrupts this sacred cycle, creating environmental burdens and severing our natural ties to the planet. It is time for the Jewish community to reconsider burial practices as both an expression of our values and an act of environmental responsibility.

The Jewish Perspective on Burial: Jewish burial traditions have long emphasized simplicity, humility, and respect for the deceased. Halakhah (Jewish law) calls for returning the body to the earth as quickly and naturally as possible: a plain pine box, no embalming, and burial without unnecessary delays. These practices can align beautifully with the principles of green burial, which prioritize sustainability and natural decomposition.

Unfortunately, many modern burial practices in Jewish cemeteries deviate from these ideals. Cement vaults, mistakenly assumed to be required by law, do not decompose, upend vital soil layers, and prevent the body from naturally returning to the earth. In addition, while some use recycled water, many cemeteries do not, and they also consume land and use pesticides. These practices contradict Jewish values and contribute to environmental harm.

Traditional Jewish burial practices, however, are inherently eco-friendly. The use of simple, unadorned wooden caskets devoid of metal components facilitates natural decomposition. Jewish law also discourages embalming, allowing the body to return to the earth organically.

Enhancing Green Burial Practices: To further align Jewish burial with ecological sustainability, we should consider several enhancements as suggested by my colleague Rabbi Jeremy Kalmanofsky:

• Coffinless Burials: The ideal Jewish burial involves placing the body directly into the earth, wrapped in shrouds. Yet many cemeteries mandate caskets for maintenance reasons. Advocating for coffinless burials can reduce material use and promote quicker decomposition.
• Eliminating Concrete Liners: Some cemeteries require concrete liners to prevent ground settling, but these are not mandated by Jewish or secular law. Eliminating them can enhance the environmental benefits of burial.
• Multiple-Depth Burials: In urban areas with limited land, multiple-depth burials—where bodies are interred at different depths in the same plot—can optimize land use. This method is permissible under Jewish law and offers a practical solution.

Considering Alternatives: Rethinking Cremation: While improving the existing framework is important, it is also time to explore alternative methods.

Traditionally, Judaism has opposed cremation, viewing it as a violation of kavod ha’met (respect for the deceased). Cremation conflicts with the principle of allowing the body to decompose naturally, as articulated in Genesis 3:19: “For dust you are, and to dust you shall return.” And, understandably, many Jews also associate cremation with the Holocaust and view it as disrespectful and even with disgust. 

Yet attitudes are shifting. While many disagree, more and more now see cremation as the more environmentally conscious option – especially when compared to cement vaults. And practically, given the rising cost of burial and with visiting graves no longer a cultural norm, people no longer feel the same pull towards traditional cemeteries.

Jewish law has always adapted to new realities. One could argue for a halakhic reinterpretation of cremation that considers these environmental concerns, affordability, and shifting societal values. In contexts where burial is prohibitively expensive, environmentally harmful, and fails to uphold Jewish ideals, cremation could be an appropriate adaptation.

Beyond Cremation: Beyond cremation, innovative methods of body disposition are gaining traction. To name two:

• Aquamation (Water Cremation): This process uses water and alkaline chemicals to decompose the body naturally.
• Terramation (Natural Organic Reduction): This method transforms human remains into nutrient-rich soil.

Both accelerate the natural process of returning to the earth and raise meaningful questions about how Jewish traditions can evolve to embrace these practices while maintaining dignity for the deceased.

A Legacy of Flexibility

It is worth remembering that what we now consider “traditional” Jewish burial evolved over time. Moses was not buried in a plain pine box. Abraham was interred in a cave, likely decomposed, and later placed in an ossuary within a family vault. Jacob was embalmed, Joseph’s coffin was transported across generations, and King Saul and his sons were cremated. The Bible reflects a range of practices based on location, environment, and circumstance.

A Call to Action

Green burials offer a profound alternative. By avoiding embalming, vaults, and non-biodegradable materials, they allow the body to decompose naturally, enriching the soil and reducing environmental impact. Conservation burial grounds transform cemeteries into vibrant spaces teeming with life, embodying the Jewish imperative of bal tashchit (do not waste).

The Jewish community is beginning to recognize these possibilities. Fernwoods’s Gan Yarok Cemetery in Northern California is the first green, Jewish cemetery  and organizations like Kavod v’Nichum and Jewish Association of Death Educators offer a wide range of great resources on green burials and many other important topics concerning death and dying. Alternative funeral homes like Sacred Crossings help families navigate these choices, while innovative options like Recompose (Seattle), White Rose Aqua Cremation (San Diego) and Better Place Forests (National) expand the possibilities for environmentally friendly end-of-life practices. And this is just a sampling of the different and growing number of organizations that are out there.  

As a rabbi, I believe embracing green burials is not just an environmental imperative—it is a moral one. We spend our lives consuming the earth’s resources. Surely, in death, we should find ways to give back. Many current Jewish burial practices give nothing back to the earth, reflecting a selfishness that is unbecoming of adam, the earthling, who is meant to live in balance with adamah, the earth.