Choosing the Aron: Metal Nails vs Immediate Burial

Choosing the Aron: Metal Nails vs Immediate Burial

A perspective on metal-free caskets

QUESTION

At the time of the Tahara, for a very large niftar, the only available aron was a plain pine one, similar in appearance to the type generally used by the Shul, but this aron was larger and constructed with metal nails. A plain pine aron with wooden dowels could have been obtained within a day, but this would have delayed the levaya and kevura by one day. What is the best course of action?

ANSWER

One should not delay the levaya to obtain an aron that is completely free of metal. The same would apply if the alternative would be to use a more elaborate casket (e.g., with an oval top, mattress and lining inside, varnish, hardwood, etc.) that is available immediately but differs from what the community typically uses. While these stringencies are  important, they should not override the Torah obligation to bury as soon as possible. When both options are available in order to allow for immediate burial; a plain pine aron with metal nails, or an all wooden elaborate casket without any metal, the larger plain aron with metal is preferable.

BACKGROUND

Providing background and context is important to better understand the question and answer. The common minhag in North America today is to bury in an all-wood aron, although Halacha does not require kevurah in an aron at all. In EretzYisrael, except for those killed while serving in the IDF and other unusual cases, Jews are typically buried directly in the ground without any aron. The Halachah in Shulchan Aruch, Y.D. 362:1, prefers direct in-ground burial, even outside of Eretz Yisrael, but permits in-ground burial in an aron.

Wherever an aron is used for burial, the minhag is for it to be made of wood. The source for this practice is the Medrash Rabbah on the posuk in Bereishis 3:8,

“וַיִּתְחַבֵּא הָאָדָם וְאִשְׁתּוֹ מִפְּנֵי ה’ אֱלֹקים בְּתוֹךְ עֵץ הַגָּן” which describes Adam and Chava hiding among the trees of the Garden. Rabbi Levi interprets this as a hint that  Adam’s descendants will be placed in wooden boxes (hidden in the wood) when they die – “רָמַז לְתוֹלְדוֹתָיו שֶׁיִּהְיוּ נִתָּנִין בַּאֲרוֹנוֹת שֶׁל עֵץ” (Bereishis Rabbah 19:8)

The source for using wood caskets without any metal at all is unclear. The specific concern with metal is ostensibly due to its association with instruments of war and the attribute of din, as well as its potential to create a higher level of tumah when in contact with a meis. Rabbi Dovber Ushpal, זצ’’ל, discusses this practice in his sefer Darkei Chesed (Perek 12:16), as does Rabbi Yekusiel Yehuda Greenwald, זצ’’ל, in his Kol Bo Al Aveilus. Both cite an unnamed source stating that “יראי ה’ מהדרין בזה” – or “מדקדקין בזה” – those who fear Hashem are careful to follow this practice. Although the Darkei Chesed acknowledges that he knows of no clear source, he nonetheless asserts that it’s an appropriate minhag and should be strictly followed within the Chabad community, for whom he was the posek. In contrast, the Kol Bo Al Aveilus states that the minhag has no clear source and need not be followed, especially since it increases the cost of the aron.

It is also well-known that Rav Moshe Feinstein, זצ’’ל, related that in his town in Russia, where he served as Rav, the aronos were constructed with metal nails.

In Chassidic communities of both Hungarian and Polish origin, the minhag of using entirely wooden aronos is strongly adhered to. Since all-wooden caskets are generally used in all American Jewish funeral homes, the de facto practice has become to use them in all communities, even those without a strong mesorah for it. In fact, every “Jewish funeral director” knows that a traditional casket must be metal-free.  I believe the reason for this practice is as follows:

In the early 1960’s, a committee was formed to address existing tensions between Rabbis, Chevros Kadisha and Jewish Funeral Directors. Representing these groups were the RCA, the OU, and the JFDA (Jewish Funeral Directors of America). The agreement they reached required every Jewish funeral home to provide families with a Jewish Funeral Guide explaining tahara, tachrichim, shmira, etc., as the preferred burial arrangement for all Jews. In return, the RCA and the OU agreed that rabbis and Chevra Kadisha members would accept all wood-constructed caskets as traditional or “kosher”, including those which were made of hardwood, varnished, oval, etc.

At that time, Rabbi Joseph B. Soloveichick, זצ’’ל, who was the posek of the RCA and signed off on this agreement, suggested that three conditions accompany the acceptance of these caskets as “traditional.”

1)   They should not be made on Shabbos

2)   They should not contain any metal and thereby conform to all minhagim

3)   Every casket should have holes drilled in the bottom

The first condition is still in force. The second condition is likely the origin of the common minhag in North America. The third, based on a Shach in Y.D., 362:1, is a widely accepted minhag and is still generally found in all “plain pine” aronos.

Unfortunately, this condition has “fallen through the holes” in the more elaborate caskets. However, there are some Chevros and funeral homes that drill the holes themselves. Holes at the bottom of aronos is an important subject worthy of future discussion.