Cremation or Burial? A Jewish View — with Doron Kornbluth
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EPISODE SUMMARY
In this powerful conversation, Rabbi Jeffrey Weill sits down with bestselling author and educator Doron Kornbluth to explore one of Judaism’s most sensitive and misunderstood topics: cremation vs. burial. Increasing numbers of Jews today are choosing cremation, even though burial is a mitzvah — a sacred Jewish commandment. Kornbluth unpacks the historical, spiritual, environmental, and emotional reasons behind burial’s central role in Jewish life, while confronting widespread misconceptions about cremation.
Rich with personal stories, theological insight, and surprising data, this conversation offers a compassionate guide for families navigating end‑of‑life decisions.
ABOUT THE GUEST: DORON KORNBLUTH
Doron Kornbluth is a bestselling author and internationally sought‑after speaker whose books include Why Be Jewish?, Raising Kids to LOVE Being Jewish, The Jewish Holiday Handbook, and Cremation or Burial? A Jewish View. His works have sold more than 100,000 copies worldwide.He is co‑publisher at Mosaica Press, a contributor to The Jerusalem Post and Chabad.org, and a licensed tour guide in Israel, Poland, and Eastern Europe.
Learn more about Doron Kornbluth and his work:
[Guest website link]
EPISODE HIGHLIGHTS
1. Why Burial Is the Traditional Jewish Practice
Burial is rooted in Torah, Jewish law, and the spiritual belief that humans return to the earth, reflecting the sacred cycle of life.
2. A Rise in Cremation — and Why It Matters
Kornbluth explains how Jewish cremation rates have climbed to approximately 40% in the U.S., following broader American trends — and why this shift concerns many rabbis and educators.
3. The Holocaust’s Impact on Jewish Burial Sensitivity
For decades after the Holocaust, cremation was “unthinkable” to most Jewish families. That generation’s sensitivity is now fading, even among Holocaust survivors themselves.
4. Environmental Realities (Not Myths)
While cremation is often marketed as “greener,” Kornbluth’s extensive research reveals:
cremation consumes massive amounts of fossil fuels,
emits harmful chemicals,
and is restricted in many municipalities due to air‑quality concerns.Meanwhile, traditional Jewish burial actually aligns closely with modern “green burial” principles: no embalming, no metal caskets.
5. The Spiritual Meaning of Having a Grave
Using the profound example of Moses, whose grave was intentionally hidden, Kornbluth explains why graves matter even if no one ever visits them: dignity, continuity, and honoring the divine image in every human life.
6. Burial and Belief in One God
Across cultures, Kornbluth notes a striking pattern:
Monotheistic societies (Judaism, Christianity, Islam) overwhelmingly choose burial.
Polytheistic or secular societies lean toward cremation.He offers a spiritual interpretation for why this correlation exists.
EPISODE TIMESTAMPS
00:00 — Introduction
02:30 — Why burial is central in Judaism
07:10 — Spiritual roots of burial traditions
12:45 — Jewish perspectives on cremation
18:20 — Mourning rituals and cultural meaning
25:15 — Modern challenges around death & choice
RESOURCES MENTIONED
Cremation or Burial? A Jewish View — Doron Kornbluth
Why Be Jewish?
Raising Kids to LOVE Being Jewish
The Jewish Holiday Handbook
Mosaica Press (publisher)
📝 FULL TRANSCRIPT
SPEAKERS
Doron Kornbluth, Rabbi Jeffrey Weill
Rabbi Jeffrey Weill 00:01
Welcome to unveiling death. I am Rabbi Jeffrey Weill, Cremation or burial, a Jewish view with Doron Kornbluth, burial of the deceased is a mitzvah, a religious commandment in Judaism. But increasing numbers of Jews are opting for cremation. Besides its religious implications, cremation also presents environmental implications that surprise many. I will discuss this cremation trend, its reasons, and ramifications, with author Doron Kornbluth. Doron Kornbluth is a best selling author his books including why be Jewish, raising kids to love being Jewish, the Jewish holiday handbook and cremation or burial, a Jewish view, those books have sold well over 100,000 copies. He is also a sought after speaker, traveling to scores of cities annually. Doron is also co-publisher of Mosaic press. He is a contributor to the Jerusalem Post and chabad.org and a licensed tour guide in Israel, Poland and Eastern Europe. Doron lives in Jerusalem. Please follow Unveiling Death. Like it. Share it.
Rabbi Jeffrey Weill 01:18
Here's my conversation with Doron Kornbluth,
Rabbi Jeffrey Weill 01:22
Hello, Doron Kornbluth, welcome to the Unveiling Death podcast.
Doron Kornbluth 01:25
Nice to be here. Thanks for having me.
Rabbi Jeffrey Weill 01:28
Thank you. So I am really interested in the book cremation or burial, and I've read it a couple of times. It's very crisply written and very informative and conversational in tone, so I recommend it to everyone. You've written books on various topics, and I'm wondering what led you to take this issue on cremation or Burial from the Jewish perspective.
Doron Kornbluth 01:52
So it's an interesting story that I think about. I was actually never into the subject of death and burial and cremation. Avoided it like the plague. Actually, my background is just positive community identity. I focused mostly on the Jewish community. So it was I wrote something on why be Jewish and raising kids to love being Jewish. A lot of talks for teens and 20s. And then, I guess it's about 15 years ago, I was in Florida on a speaking tour, and I opened up a Jewish newspaper, I forget which one, and there was an ad from a Jewish funeral home in a Jewish newspaper offering Jewish cremations. And I am a traditional Jewish boy from Montreal, Canada. I didn't know there was anything, anything like a Jewish cremation. I didn't know that existed, you know, growing up, you know, I was born in the 60s, when I'm really a child of the 70s and the 80s, you know, like there were certain things that, like all types of Jewish people in the community, whether you were more observant, less observant, you know, very religious, less religious, certain things everybody did my day growing up, everybody went to shul on Yom Kippur, on the Day of Atonement. No matter what they did during the year, everybody was there, everybody bought kosher meat. Interestingly, more religious, less than not religious. But kosher meat was just standard. Jews didn't buy retail. That was just a rule that we just knew this kind of stuff. And one of the things was, like, Jews didn't cremate. It was a generation after the Holocaust. It was just unthinkable. And suddenly in Florida, I'm, like, faced with the fact that, oh my gosh, this is, like, a major thing. And I started to research it and get into it, and the eventual, eventual result was my book, Cremation or Burial, a Jewish view, and that's matched for about 12-13, years now, and it's, I guess, sort of a niche book, and a niche subject has kind of hit a vein, and people have seen that this is not like a morbid subject. This actually is a lot more about how we live than about how we die.
Rabbi Jeffrey Weill 03:40
Why do you think it is people who are moderately observant and people who are completely not observant? And, yeah, when it comes to this stage, and suddenly they're, like, very meticulous about it, or at least want to know the information, where so much in their lives Jewishly, you know, their diet, you know kashrut and Shabbat, and so much else, they have a certain insouciance about it. But here suddenly they're, you know, we call them mahmer Like they want to be very strict about it. Do you have any insight as to why that might be?
Doron Kornbluth 04:07
It is fascinating. I don't have a full answer. I had a rabbi friend who said that his job in life was to be with people when they match, hatch and dispatch, meaning people are connecting to Judaism. I suppose it's true for other religions as well. I'm not, I don't know. But when they're going through big life cycle events, getting married, having a child, and it's back to the end of life. So I think it's just part of human nature that these big life changes we want to connect in some way to who we are. I will say that the sensitivity that you're referring to, that even people who are not so connected to other parts of Judaism or Jewish tradition or Jewish life are very sensitive to this issue. That is less and less true. For my generation it was true. Today, following American norms, roughly 40% of the American Jewish dead are being cremated. It's roughly 40% we don't know for sure, but it's roughly 40% American norms for the 300 40 million Americans of all ethnic and religious persuasions. It's over 50% today that changed in 2017, and cremation went from being a minority to a majority choice. So, so that sensitivity is largely leaving, but it's still a remnant of you know, this is an important, permanent choice. You know, people used to visit cemeteries and visit their loved ones, and, you know, so I think it's still in the psyche a little bit, but I'll give you another example. You know, why is it the Passover Seder people keep but, you know, seven weeks later, the holiday of Shavuot, people don't, in general, unless they're orthodox or very religious or whatever, but certain things just last and tap into a consciousness and certain things less so.
Rabbi Jeffrey Weill 05:41
Right. Yeah, I don't know either. I wonder if there's something, you know, the idea, even the word, of evolution, when it comes to religious practice, could be fraught. But you know, there's a natural evolution to people's practice, communities' practice of their religious right and rights, and that might, you know, it's happened within the Jewish world too, for sure, and maybe the reason that the Passover Seder is so, you know, widely observed, and Shavuos is not has something to do. Maybe it's part of a natural process. But that would be obviously a liberal understanding of that.
Doron Kornbluth 06:15
You know, I would say, I would say, like this, you know, if, if the Holocaust had not happened, I don't know if my generation, and I don't know if there would have been such a sensitivity to cremation. There was already a fad of cremation 1890s in England, it was already growing. And in the Jewish community, at least, the Holocaust pushed it away for a couple generations, because the Nazis killed us twice, so to speak, was it was the murder and then it was just the burning of eyes, not allowing for Jewish burial. So that kind of gave us a protective edge on this subject for I don't know 30-40, years that's gone largely. I know of I've met Holocaust survivors that are choosing cremation. It's not the norm, but it exists.
Rabbi Jeffrey Weill 06:54
There's this, this notion, and it's a traditional notion that some people, for whatever reason, respond particularly strongly to certain mixed votes, like, you know, there's a story in Talmud about this student who is very into the seat seat, and it turns his life in a positive way. And there's another sage who's very into honoring father and mother, tarphone. And I'm wondering if this either what brought you to the book or while writing cremation or burial, if somehow this brought you closer, or demonstrates that you are particularly close to the mitzvah of burial. But in a way, the question is a strange one for you, because you're an observant Jew, and that kind of makes, creates a hierarchy of mitzvot of you know, of keeping commandments.
Doron Kornbluth 07:41
So it's a very interesting question, because, on the one hand, the Talmud does say very clearly that all of Judaism applies to all Jews, and we each need all those connections. And there's, don't look at them as 613 commandments. Look at them as 613 gates that they're all paths into our spirituality and our self-development. So Yom Kippur is for everybody, and shofar and Russian is for everybody is for everybody. The Pesach Seder is for everybody. But the Talmud does say that, as you're referring to, that there are certain personal connections that seem deeper than others. We don't know exactly if that's because, you know, that this person's soul has a particular Tikun, as we call it. Tikun is a fixing, a tweaking, you know, that has to be done, or maybe they were in a previous incarnation. We believe in that stuff, there was something to fix, or something to share. Or we don't know exactly why, but there's, there's no question that, that we relate, certainly to sermon mitzvahs more than others, and that's a that's a beautiful thing, that's a good thing. Again, there's something that all towards or it connects us all to each other, where we all have a baseline. But on the other hand, there's certain parts that appeal to us individually, and that's beautiful, and that's personal, and that's holy, that's great. I don't know exactly why I fell into this. I'm not sure I will say that even before I was, you know, got had this speaking tour story that I mentioned in Florida, where I came across the newspaper article, even before that, I was always very touched when I would go to ancient Jewish cemeteries. I remember in 1989 dating myself, in the fall of ‘89 I spent the year I was in the middle of the University. I went to University of Montreal, a French speaking largely Roman Catholic University in Montreal, kind of like the French McGill. And I was in my second-to-last year, and I did an exchange program. I was in France for the year, and a couple of months in, there was a news report of this cemetery, this Jewish cemetery in the Ukraine, that had been desecrated and really badly desecrated. They dug up a body, and they mutilated it, and then the gravestones and whatever it was. And I remember like that, I was I was really affected by it, and then I was really affected by the fact that I was affected by it, because I remember thinking, I've never been to Ukraine. Have been now, at the time, I've never been to the Ukraine. My ancestors don't even come from the Ukraine, largest from Russia and Germany, and a little bit of Poland, and don't speak Ukraine. So why was it bothering me? And I realized, well, it's bothering me because this is my people, and. Really, really got me so that, I think already, the fact that was a cemetery, and it really got to me, I think there's, there was some kind of sensitivity to this subject, which, you know, I just try and do my part and stay connected to it and help others along the way.
Rabbi Jeffrey Weill 10:14
Right, right? You mentioned earlier, sort of preface things by saying, you get into this work, your work of writing, largely for, I don't know, sort of communal reasons trying to keep the integrity of the Jewish community, keep us yoked to against Mitch or traditional observance or whatever, whatever it is. But that story that you just told about how the Jewish cemetery in Ukraine was desecrated and so forth, part of it seemed to be a broadly on the Israel communal component to it for you. It resonated for you in that way, even though your people, your direct line, you're not from that area, but it just struck you as a as a Jew. And yet, there might be also something about the fact that it was a this particular kind of desecration, that it was a cemetery, that it was that struck you also.
Doron Kornbluth 10:58
Yeah, both elements, I think, are there. I will say that on the cremation issue, you know, I don't know how much of it was like, you know, integrity and tradition and things like that. Those who have read my book or heard me speak on the subject, that's sort of not the beginning points. The beginning point is I, you know, when I looked into this, I was starting in the story in Florida around, I mean, this 2009 2010 is when I saw the the article, I think that the ad, but I was amazed at how much misinformation is out there, and how much misinformation I had myself, because I didn't know much about, you know, after I saw this, I spent about three years researching the subject, and I really went deep dive. I mean, I read everything on the subject that, as far as I know, that exists existed at the time. I did all the environmental research. I got the blueprints of the crematory oven from several companies to to actually figure out their energy use. I really did a very deep I went to the funeral homes. I talked to funeral directors. I went to the Yeah, I did a lot. What surprised me along the way is the, this is like a, you know, a new phrase, I don't want to but the fake news, the misinformation in the sub on the subject. And listen, everybody makes their own choices in life. And I'm a big believer in free choice. God's a big believer in free choice. We have it. That's, you know, some say that the very phrase that when we're creating the image of God, that we have human choice, that we're we're able to to create, we're able to make decisions so and I was amazed, because I had always assumed, as the cremation companies, they call themselves societies, you know, and society implies that it's a nonprofit, the cremation racket. And I call it that carefully. Cremation racket is a multi billion dollar industry controlled by a few conglomerates. And the image that they're selling, we are more natural. It's the natural. It's better for the environment, you know, like the images you have, like a woman with her elderly mother walking on the beach in dolphins. This is the actual stuff that I've seen, and it's environmentalists are not in favor of cremation. It's simply not true. They're not cremation uses a tremendous amount of fossil fuels. We're all trying to get hybrid cars and electric cars. You're suddenly spending a huge amount of electricity. It spews tremendous chemicals into the air. Many towns cities have rules about crematorium not being beside schools. It's a municipal rule in many areas. Ask yourself, why I remember when covid hit in 2020 there was an article in the Los Angeles Times that the LA City Council was temporarily relaxing its rules on the number of cremations that a crematorium could do in a day, because unfortunately, there's so many people dying, they had to relax the rules. But just think about what that means. La, like every city has a rule of how much, how many cremations they can do in a day, because it spews. Environmentalists are in favor of what's called green burial. Green burial is is famous for two things, no metal caskets, terrible for the environment, no embalming, disgusting and really bad, eight to 10 gallons of toxic liquids going into the ground every time, right? So notice, anything about those two elements, metal caskets, embalming, we don't do them. Jewish burial is a paradigm of environmentally sound practices. You can always improve cemetery, you know, the way they're designed. And I thank God, actually, there's been a lot of improvement recently, but the green burial is very much in line with traditional Jewish burial. So this whole line of thought that cremation is better for the environment is simply not true in most cases. In some cases, it's neutral, and they both have pluses and minuses. In most cases, actually, burial is much better not and I'm not talking about bombing and mineral caskets, but Jewish burial. So once I came across that there's a lot of other pieces of misinformation that people have. Once I came across it, I was like, listen, people will do what they want, and I respect that, but at least, let's share some basic info so people can make their own, you know, their own decisions. I'll give you another example if I can. You know, there's that, listen, no one's going to visit my grave, so why bother having one? This may explain why cremation rates in Florida are actually higher than most in most states. You have a lot of retirees in Florida, and so the person will say, well, listen, where am I going to be buried? Down here in Florida, everybody I know here is in a retirement home. They're going to die soon, too soon, if they haven't already. And my kids aren't here. I moved down here 10 years ago. My kids are up in New York or they're in California. Nobody's going to my kids aren't that religious. Aren't that traditional, nobody's going. If it's the grave, so why bother having one? So let me test your Jewish knowledge. Jeff, it's okay. So say it like this, true or false. The most famous site I'm speaking to you here from Israel, the most famous tourist site in Israel, is the grave of Moses, the Moses Moshe Rabeinu, true or false, false, false. How do you know what's false? Because we don't know where Moses was buried. Good. Two main reasons. Well, three reasons. One is that if it was a tourist site, you we'd all have been there already. Okay? It's also not in Israel. Yeah, correct. Excellent. Those are two reasons. The Torah says the end of the Bible, the Tora says it very clearly that Moses died before he entered the promised land. He did not enter the Promised Land, right? So he's buried in what's today, the Hashemite Kingdom of Jordan, on the other side of the Jordan River, east of here. And second of all, as you said, clearly, the verse makes it clear we don't know where he's buried, right? The commentators explain that he was such a great person and such a great prophet that it might have come to some kind of like idol worship that people would have, like, worshiped him. So God hid it away. So let me ask you a question, Has anyone ever consciously visited the grave of Moses? And the answer is, no, never in history. No one has consciously maybe somebody walked by it and didn't know, but no one has consciously visited the grave. And yet, 3000 years ago, God made it clear. By the way, we know archeologically, at that time, there was plenty of cremation. It existed. It was the norm, right? Tibetan, Sky Burial, you put the body up on a tower. And the, you know, and the vultures, vultures get it, yeah, you know, the, you know, the Vikings, you know, of doing different versions of that throughout history, putting the body on a boat and letting it go down river of flame. There were many methods of dealing with dead bodies, and yet, God chose to bury Moses, because in our minds, we think, understandably, we think that the two things are connected, that having a grave is because people should visit the grave. If nobody's going to visit the grave, then why bother having a grave. This story of Moses, the most famous burial in the Torah, is teaches us those two things are disconnected. It's beautiful. If you like visiting graves. I actually get a lot out of it. Don't worry, I don't go every day. I'm not a weirdo, but I actually connect to it. There's no obligation in Judaism to visit graves. You don't connect to it. You know, it's a beautiful thing for a family whatever, but it but you don't have to. But it has nothing to do with whether or not this body and the soul deserves a grave and needs a grave. And the story of Moshe of Moses actually teaches us that even if nobody theoretically is ever going to visit the grave, it's important to have one. By the way, I'll give you a little postscript. In my experience, it's amazing how often there is a grandkid or a nephew or a cousin 10 years later, or 20 years later, or two years later that gets into Jewish genealogy that gets a little more traditional, and having that grade is important for them. But even if not, it's still an important thing in of itself. So So that's some of the ideas. There's a lot more in my book, there's talks online that people can see of just sharing information. So listen, people make their own decisions. I respect that, but at least, let's get the main ideas out there so people can make an informed decision and understand why Jews not just Judaism, why Jews have focused on burial so much. We even see it right now, where the negotiations through the US with Hamas. Israel, Everybody knows that throughout the last, you know, decades, Israel has, State of Israel has given up 1000s of terrorists in order to get back, you know, hostages and POWs and things like that. What is less known is that we've given up hundreds of living terrorists to get back dead bodies and give them people we knew were dead and to give them proper burial. By the way, you can agree or disagree that that's that's a good strategic thing. I'm not getting into the right or wrong. I'm just saying but the fact that we do it shows how important this is to the Jewish people.
Rabbi Jeffrey Weill 18:29
In your book, mentioned something really fascinating, theologically, that there's a nexus between burial and monotheism.
Doron Kornbluth 18:40
The way that I explain it to myself and to audiences when I give talks on the subject is the following. Imagine you were to make two maps of the world, a map of monotheism, meaning outlined geographically around the world, where people believe in one God versus where people believe in no gods or many gods, right? Like so it's monotheism versus call it atheism, polytheism. So it's a monotheism map, and then make another map of what I call the burial map, where people tend to bury versus where people tend to cremate. And you were to take those two maps, monotheism map, burial map, take the two maps. Let's say that my two ends, they are almost identical. They're not exact as acceptance every rule, but just think about it. Okay, in where I am in the Middle East, right? Islamic countries, there's no cremation in Islamic countries at all. They don't allow it. Doesn't exist. Islam is perfectly monotheistic. There's only one crematorium in all of Israel, 10 million people. One crematorium mostly services the non-Jewish population of Israel, right?
Rabbi Jeffrey Weill 19:41
Where is that? By the way,
Doron Kornbluth 19:42
Haifa.
Rabbi Jeffrey Weill 19:43
In Haifa
Doron Kornbluth 19:45
Go to Europe by the way, pre World War Two, there had been a and essentially a ban since Charlemagne, 1000 years in the Catholic Church, no cremations at all, which is why you find there's ancient graveyards all over since World War Two, roughly post Christian Europe. Cremation is now the norm. There's almost new, no new graveyards going up. Cremation is like over 70% right? Go to India, polytheistic. They believe in many gods, cremation is the norm, right? Even in the States, in the Bible Belt, burial rates are far higher, not 100% but burial rates are far higher than the quote, unquote, secular coasts, right? It's just an interesting dynamic, that where you find a higher belief in one God, you find higher burial rates.
Rabbi Jeffrey Weill 20:27
That's a correlation. What's the cause?
Doron Kornbluth 20:31
Great question. There's a lot of literature, there's a lot of thought on the subject. I'll share with you the explanation that makes the most sense to me. Again, this is we're looking at the People's psyches, why the connection happens? So it's a bit speculative, but I'll tell you what makes the most sense to me. At the beginning of the Bible, in the Torah, it says that the human being is created in the image of God, betsalem, Elohim, the Torah, our Torah, the Bible is the proof text of monotheism, right? Christianity takes off from there, and Islam takes off from there. It's the original, right? So that image of God is not a physical thing. God doesn't have an image. But there's something about our image that is divine, and you don't mess with that image. I think there's, there's a sensitivity to it that the phrase that I heard the, I think the source for this is Thomas Lynch, who was an interesting fellow, who was a poet and an undertaker. So he said, he said like this, we bury treasure, we burn the garbage. Just an interesting thing, you know, things that you love, you bury treasure is buried. So the soul, the human being, the body. I think that monotheists, people who believe in God, are just a little more sensitive to the holiness of it, and so they lay it down to rest. The word cemetery, interestingly, comes from the ancient Greek kometra, means sleeping place. That's why graves usually have a resemblance to a bed. In most cultures, in most things, like actually, in Israel, they build it up and actually looks like a bed. But even, even when it's just a grass it's like a headstone, like it's an interesting thing, because there's rest in peace. What's that phrase used in a thing was version. There's all different versions, rest in peace, the implication being that it's a rest and the person will come back. The person is asleep, the person still lives in a certain sense. And you don't, you don't mess with that. You let it be, you know, just if I have another second, there, beautiful idea that I heard. This is the zaravka Rabbi Kuczynski, years ago. He wrote a set of books in Hebrew called the gate of life, the Geshe Chaim, the bridge of life, I think. And he said the following. He said, When you take a seed and you plant it in the ground, what happens? So a plant grows beautiful. If you take a seed and you burn it and you put it in the ground, what happens? Nothing. Because the idea is that we don't understand how this works, but we sense that we're not just physical. There's something deep and beautiful and spiritual, and you don't burn that. You just put it in the ground gently, and you let nature take its course. Plant, you know, grows, goes back to Mother Nature. An animal is born, grows, runs around the forest, goes back to Mother Nature. We let nature take its course, and we let the soul come back in whatever form it's going to be coming back in. So that's a little bit of the things that I try to share with people, just to get them thinking beyond the cremation society, you know, business ads.
Rabbi Jeffrey Weill 23:09
Beautifully expressed. It deserves an amen. And thank you for that. And I thank you so much for talking to me Doron Kornbluth, for that
Doron Kornbluth 23:16
Been a pleasure.
Rabbi Jeffrey Weill 23:17
Your thoughts in the book and everything else. So very grateful for your being on Unveiling Death.
Doron Kornbluth 23:21
Thank you. I hope there's been some idea that will help your listeners and keep doing the good things you're doing.
Rabbi Jeffrey Weill 23:26
Thank you so much and you as well.
Rabbi Jeffrey Weill 23:30
I hope you're enjoying this music by Brian Jablo. Thank you so much to podcast editor Bethany Subang Milano. Follow Unveiling Death and share this and other episodes with your friends and your foes alike. Thanks for listening to Unveiling Death, eternity in about 24 minutes.
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