Laws at the Time of Soul Departure

Standing at the Time of Soul Departure

When a person is near death, it is a mitzvah to stand by them at the time the soul departs. One is not permitted to leave them even to go pray Shacharit, Mincha, or Maariv, so that the soul does not depart while they are alone and die in distress, as the soul becomes bewildered when it leaves the body. (Section 339:4. A 83)

Presence of a Kohen

A Kohen should not enter a room where someone is dying (goses), lest the person die and the Kohen become ritually impure through being under the same roof as the deceased. However, if the dying person is afraid to be left alone and only a Kohen is present, the Kohen is forbidden to leave, as the person's fear may hasten their death. But if the dying person is unconscious, the Kohen should leave, even though the person will die alone. (A 83)

Presence of Relatives and Their Crying

It brings great comfort to the dying person when relatives stand by their side at the time of soul departure, provided they do not raise their voices in crying and wailing. Such behavior causes the dying person great distress and makes it difficult for the soul to depart. Even if the soul's departure is delayed, the person will only live a few more days and suffer severe pain during that time. Therefore, relatives who cannot control themselves should be removed from the room. (Sefer Chassidim 234. A 83)

Limbs Within the Bed

At the time of death, care should be taken that no limb extends beyond the bed, as it is written regarding Jacob (Genesis 49:33): "And he gathered his feet into the bed." Therefore, chairs should be placed around the bed. If a limb extends out during the dying process, it is forbidden to move it back, as it is prohibited to touch a dying person at all. (A 76)

Opening Windows

It is customary to open the windows of the room before the soul departs. (Maavar Yabok. A 83)

Reciting Shema

At the time of soul departure, it is customary to recite the Shema, and the verse "Hashem is God" seven times, and to say, "Hashem reigns, Hashem has reigned, Hashem will reign forever and ever," along with verses of mercy such as the Thirteen Attributes of Mercy and similar passages, to accept the yoke of Heaven. After the soul departs, "Tzidduk HaDin" (Justification of the Divine Judgment) is recited as found in prayer books. (A 81, 83, 84) Even for an infant who dies after thirty days from birth, "Tzidduk HaDin" is recited. (A 93)

We find that Jacob's sons recited the verse "Hear O Israel" before his passing, as explained in the Talmud (Pesachim 56a) on the verse (Genesis 49:1) "And Jacob called his sons and said, 'Gather and I will tell you what will happen to you at the end of days.'" Jacob wanted to reveal to his sons the end of days, but the Divine Presence departed from him. He said: "Perhaps, God forbid, there is something unfit in my bed, like Abraham from whom Ishmael came forth, or my father Isaac from whom Esau came forth?" His sons said to him: "Hear O Israel, Hashem is our God, Hashem is One," just as there is only One in your heart - so is there only One in our hearts. At that moment, Jacob responded: "Blessed is the name of His glorious kingdom forever and ever."

Afterward, the custom is to wait at least half an hour before straightening the deceased's clothing, and then placing the body on the ground without any separation, so that Hashem's mercy may be aroused, and also to consider it as if the person has been stoned. The entire body is covered with a white sheet from head to toe, so that accusers will not look upon the deceased and add to their suffering. A candle is lit near the head. (A 84, C 59)

The Pure Soul Departure of the Author of "Gesher HaChaim"

Rabbi Yechiel Michel Tucazinsky z"l, author of the book "Gesher HaChaim" on matters of mourning - his final hours before his passing testified more than anything how tangibly the "Bridge of Life" stood before his eyes. As his son writes in the introduction to the book, describing in detail his father's final hours: "...Darkness of night gradually settled in the room, silence fell, the lights were turned on, and we all stood alert around his bed in anxious anticipation of what was to come. Suddenly he gave me both his hands, holding my hands for an extended time, while his lips were moving. Then he released me. When I wanted to touch him again, he refused, following the law that a dying person should not be touched. Then he straightened his hands and feet, and began to breathe heavily - signs of the dying process. ... A few more moments passed, and we stood in silent amazement, not knowing if this was indeed the dying process, and whether we should begin saying the confession with him. Even though experts in the matter were present, such as members of the Chevra Kadisha, they could not determine the condition with certainty. We stood like that, by the bed, as he lay straight, his face radiating with a truly sublime nobility. Suddenly he slowly took his hand out from under the blanket and began tapping on his chest, without any sign of agitation - the confession. After finishing the confession, he straightened his hand and continued to murmur quietly. In view of the clear signs of dying, we began to recite the appropriate verses for this moment, watching 'the lamp of Hashem, the soul of man' about to be extinguished before our eyes. This continued for about half an hour. At seven in the evening, on Thursday night, the 8th of Nissan, my father and teacher released his soul in purity, with a feeling of 'transition of life,' like 'removing one form and donning another,' amid words of Torah, in the presence of several minyanim: rabbis, heads of yeshivas, teachers, yeshiva students, neighbors, friends and relatives, his radiant face glowing with sublime nobility turned toward the people, and our eyes seeing the pure lamp being extinguished, in which the lights of a life of Torah had been kindled daily, and which had burned for about 83 years"... ("Gesher HaChaim" - Introduction by the author's son, page 13)

Tearing Garments

According to the law, anyone present at the time of a Jewish person's soul departure, even if not a relative, should tear their garment. [As explained in Tractate Shabbat (105b): One who stands over the dead at the time of soul departure must tear their garment, what does this resemble? A Torah scroll that is burned. Rashi explains that the soul of a Jew being taken is like a Torah scroll being burned, for there is no empty person in Israel who does not have Torah and mitzvot]. However, nowadays the custom is not to tear, because if tearing were required, people would be reluctant to be present at the time of soul departure to spare their garments, resulting in people dying alone in distress. (A 225, 83) Nevertheless, relatives of the deceased who need to tear their garments anyway should certainly do so immediately at the time of soul departure, as will be explained below (page 144) regarding the laws of tearing.

As long as a person is in the dying state (goses), one should not tear their garment, eulogize them, or recite Tzidduk HaDin, but only after the soul has departed. (A 81)

Kissing the Deceased

One should not kiss their deceased child, as it is dangerous. [And one should not kiss any deceased person due to concern for danger.] (A 90)

Closing the Eyes of the Deceased

The custom is to close the eyes of the deceased with earth. The firstborn son should do this, as he takes precedence over his other brothers. If there is no son, it is a mitzvah for those present to close the eyes. A Kohen is also permitted to close the eyes of his deceased father. (A 84, 85)

The Zohar (Parashat Vayechi 226a) states that it is appropriate for the firstborn son to place his hands on his father's eyes at his passing, and this is an honor to him. Since it is written (Exodus 33:20): "For no man can see Me and live," during his lifetime a person cannot see Hashem, but after his passing he can see, and his eyes remain open from that vision. The eyes need to be closed because when they remain open from seeing that precious vision, another vision from the "other side" that is not holy appears before him, and it is not proper for the eye that has just seen a supreme holy vision to look upon another vision. When a person merits having a son, the son takes precedence over others in placing his hand on the eyes and closing them, as it says (Genesis 46:4): "And Joseph shall place his hand on your eyes," and Joseph received the birthright in place of Reuben. The son should also place earth on the eyes, alluding to what is written (Genesis 3:19): "For dust you are and to dust you shall return." (Tzror HaMor Parashat Vayigash)

This was Joseph's Honor

Regarding the verse "And Joseph shall place his hand on your eyes," the Midrash states: Hashem said to Jacob: The hand that did not serve in sin will come and be placed on your eyes, so that all will know he is innocent of the matter with Potiphar's wife. Another explanation: What caused Joseph to go down to Egypt? Because he honored his father when he sent him to his brothers, and said, "Here I am," even though he knew his brothers hated him. Hashem said to him: Because Joseph honored you and was taken down to Egypt, you too, when you go down there, honor him, so that you will give him the honor that he will place his hand on your eyes at the time of death. (Tzror HaMor Parashat Vayigash)

Death on Shabbat

If someone dies on Shabbat, they are considered "muktzeh" (set aside, not to be handled), and it is forbidden to move them. Therefore, one should not close their eyes. (A 85)

If the deceased is in the sun and may decompose, it is permitted to move them along with their clothing to a shaded area or a cooling room. But if they were not dressed, one should place a non-muktzeh item like a garment or food on them, and then move them.

In Tractate Shabbat (30b) it is related that King David passed away on Shabbat and was lying in the sun, and his son Solomon asked the sages of Israel whether it was permitted to move his father. They answered him, "Place a loaf of bread or a child on your father and move him." The Taz asks, since King David was clothed when he died, why did they need to place bread or a child on him? He explains that since a king's garments are forbidden for benefit, they are consequently muktzeh, so they needed to place another item on him that was permitted to be moved. Although a king's garments are permitted for another king to wear, and thus would be usable for Solomon and not muktzeh, since David's garments were in a large size (he was seventy years old), while Solomon was a youth of twelve years, the garments did not fit him and were not suitable for him. (Shabbat C 113, and Meor Yisrael there)

Greeting with "Shalom"

In a small settlement where someone has died, people do not say "Shalom" (peace) to each other as long as the deceased is there, to show grief and mourning. But in a city where the death is not so noticeable, people do say "Shalom" to each other. However, if the deceased was a great person, even in a large city people do not say "Shalom." (Section 343:2. A 324)