How to Read a Hebrew Tombstone

*Information obtained from JewishGen InfoFile

Jewish tombstones with Hebrew inscriptions have an added value to genealogists, in that they not only show the date of death and sometimes the age or date of birth, but they also include the given name of the deceased's father.  This permits you to go back one more generation.

Here are a few helpful pointers if you cannot read Hebrew.

At the top of most Jewish tombstones is the abbreviation פּ'נ, which stands for po nikbar or po nitman, meaning “here lies”.

At the end of many Hebrew tombstone inscriptions you will find the abbreviation ת נ צ ב ה, which is an abbreviation of a verse from the Bible, the first book of Samuel, 25:29, “May his soul be bound up in the bond of eternal life”.

If any Hebrew characters at all are written on a tombstone, they are most likely to be the person's Hebrew name.  A Hebrew name always includes a patronymic, the person's father's given name.  This is a unique feature of Jewish tombstones, and a great boon to Jewish genealogy.

The Hebrew word בן, ben, means “son of”, as in “Yaakov ben Yitzhak”, meaning “Yaakov, the son of Yitzhak”.  The Hebrew word בת, bat, means “daughter of”.  On tombstones, these words will often appear as ב'ר, an abbreviation for ben reb, meaning “son (or daughter) of

the worthy”, followed by the father's given name.  The word reb is a simple honorific, a title of respect, akin to “Mr.” — it does not mean Rabbi.

The Jewish Calendar

Dates are written in Hebrew according to the Jewish calendar.  This calendar, which starts its “year one” with the Creation of the World, was probably designed by the patriarch Hillel II in the fourth century.  He calculated the age of the world by computing the literal ages of biblical characters and other events in the Bible, and came up with a calendar that begins 3760 years before the Christian calendar.

Years:
The letters of the Hebrew Alphabet each have a numerical value, specified in the chart on the left.  When a Hebrew date is written, you must figure out the numerical value of each letter and then add them up.  This is the date according to the Jewish calendar, not the calendar we use in every day life, known as the Gregorian calendar (also referred to as the Common Era, civil or Christian calendar).  In September 2009, for example, the Jewish year was 5769.  Given a Hebrew date, you need to do only a little bit of math to change the Hebrew year into a secular year.

Often a Hebrew date after the year 5000 on the Jewish calendar will leave off five thousand.  For example, the Hebrew year 5680 will be written as 680 rather than 5680.  To compute the civil (Gregorian) year, simply add the number 1240 to the shortened Hebrew year.

Here's one example: If the year is written as תרפג, the letter ת is 400, the letter ר is 200, פ is 80, and ג is 3.  400 + 200 + 80 + 3 = 683.  The 5000 is usually left off, so the actual year would be 5683.  By using our formula, 683 plus 1240 is 1923.  That is the civil year.

Months:
The Hebrew year begins on Rosh Hashanah, which occurs on the Gregorian calendar in September or October.  Therefore, the dates listed for the months of Tishri, Heshvan, Kislev and sometimes Tevet must be read as applying to the preceding year of the civil (Gregorian) calendar.

Converting Calendar Dates:
The complete transposition of a Hebrew date to a Gregorian date uses a very complex formula.  It is easiest to simply refer to one of the published or online reference works, such as:

The Comprehensive Hebrew Calendar, 5703-5860, 1943-2100, by Arthur Spier (Jerusalem, New York: Feldheim Publishers, 1981); or 150 Year Calendar, by Rabbi Moses Greenfield (Brooklyn: Hotsaat Ateret, 1987).

Most synagogues and Jewish libraries possess one of these works.  Another alternative is to use one of several computer programs: JCAL, Hebcal, Tichnut; Steve Morse's “ Jewish Calendar Conversions in One Step”; or JewishGen's online JOS calculator (https://www.jewishgen.org/jos).  These programs can convert Hebrew to Gregorian dates and vice versa, as well as display calendars and Yahrzeit dates for any year.
For more information about the Jewish calendar, see the JewishGen InfoFile Introduction to the Jewish Calendar.

Some Hebrew Phrases

In addition to names and dates, here are the common Hebrew words which appear on tombstones:

Here lies po nikbar
                                                                                

Son of                  ben

Daughter of         bat

Title, i.e. "Mr." reb, rav    

Son/Daughter      ben reb
of the honored 
                                                                             

The Levite ha-levi

The Cohen           ha-kohen

The Rabbi ha-rav
                                                                              

Dear, Beloved (masc.) ha-yakar

Dear, Beloved (fem.) ha-y'karah
                                                                              

Father                  av

My father            avi

Our father          avinu

Mother                eem

My mother         eemi

Our mother         emanu

My husband        baali

My wife               ishti

Brother               akh

My brother          akhi

Our brother         akhinu

Sister                   akhot

Aunt                    dodah

Uncle                   dod
                                                                             

Man                                      ish

Woman                                ishah

Woman (unmarried) b'tulah

Woman (married "Mrs." marat

Old (masc., fem.) zakain, z'kaina
   
Child (masc., fem.) yeled, yaldah
   
Young man/woman bakhur, bakhurah
                                                                                           

Died (masc., fem.) niftar, nifterah    

Born (masc., fem.) nolad, noldah    
                                                                                         

Year, Years                            shanah, shanim    

Day, Days                             yom, yamim    

Month                                   khodesh

First of the month rosh khodesh
                                                                                          
 
Hebrew Abbreviations on Tombstones:
There are many many different Hebrew abbreviations that are found in tombstone inscriptions and Hebrew literature.  Abbreviations are usually indicated by a quote mark or an apostrophe.  Often, the apostrophe is used to abbreviate a single word, whereas the quote mark indicates an abbreviated phrase.  For more information, see the following works:

“Hebrew Abbreviations for Genealogists”, by Edmund U. Cohler, Ph.D., in Mass-Pocha (Newsletter of the Jewish Genealogical Society of Greater Boston).
    - Part I: IV,1 (Winter 1994/95), pages 4-7.
    - Part II: IV,2 (Spring 1995), pages 14-18.
    - Part III: IV,3 (Summer 1995), pages 16-17.

Hüttenmeister, Frowald Gil.  Abkürzungsverzeichnis hebräischer Grabinschriften.  (Frankfurt am Main: Gesellschaft zur Forderung Judaistischer Studien in Frankfurt am Main [Society for Furthering Judaic Studies in Frankfurt am Main], 1996).  349 pages.  {Frankfurter judaistische Studien, Volume 11.  In Hebrew and German.  Hebrew title: Otsar rashe tevot ve-kitsurim be-matsvot bate ha-almin}.  ISBN #3-922056-08-3.  OCLC 925532369.

“Reading Hebrew Matzevot Key Words, Abbreviations, & Acronyms”, compiled by Dr. Ronald D. Doctor. (June 2008).  21 pages.  http://www.rootsweb.ancestry.com/~orjgs/Abrrev.pdf.

Symbols on Tombstones:
In addition to the inscription, symbols on the tombstone can be clues.

Two hands, with four fingers each divided into two sets of two fingers, is the symbol of a priestly blessing — this signifies a Kohen, a descendant of the biblical high priest Aaron.

A pitcher signifies a Levite — in ancient days, members of the tribe of Levi were responsible for cleaning the hands of the Temple priest.

A candle or candelabra often is used on the tombstone of a woman; and the six-pointed Star of David on that of a man.

A broken branch or tree stump motif on a tombstone often signifies someone who died young, whose life was cut short.

Bibliography:

• Kurzweil, Arthur.  From Generation to Generation: How to Trace Your Jewish Genealogy and Personal History.  (New York: HarperCollins, 1994).  Chapter 9, pages 342-358.  OCLC 823528084.
• DOROT, The Journal of the Jewish Genealogical Society (New York):
    - XI, 2 (Winter 1989-90), pp 2-3: “Getting the Most Out of Your Cemetery Visit”.
    - XI, 4 (Summer 1990), pg 16; and XII, 1 (Autumn 1990), pg 8: “Tools of the Trade”.
• Krajewska, Monika.  A Tribe of Stones: Jewish Cemeteries in Poland.  (Warsaw: Polish Scientific Publishers, 1993).  242 pages.  {Mostly illustrations}.  OCLC 925571139.
• Rath, Gideon.  “Hebrew Tombstone Inscriptions and Dates”, in Chronicles (Newsletter of the Jewish Genealogical Society of Philadelphia), Vol. 5, No. 1 (Spring 1986), pages 1-4.
• Schafer, Louis S.  Tombstones of Your Ancestors.  (Bowie, MD: Heritage Books, 1991, 2007).  160 pages, paperback.  {Doesn't deal specifically with Jewish tombstones}.  OCLC 233523010.
• Schwartzman, Arnold.  Graven images: Graphic Motifs of the Jewish Gravestone.  (New York: H.N. Abrams, 1993).  144 pages.  OCLC 891405959.
• Strangstad, Lynette.  A Graveyard Preservation Primer.  (Nashville, Tenn.: Association for Gravestone Studies, 1988, 1995, 2013).  126 pages.  OCLC 1007570142.
• Association for Gravestone Studies, 278 Main Street, Suite 207, Greenfield, MA 01301.   (413) 772-0836.   {Produces a quarterly newsletter, Markers, and access to a lending library.}   https://www.gravestonestudies.org.
• Caplan, Judith Shulamit Langer-Surnamer.  “Tombstone Translation Topics: How to Decipher and Read a Hebrew Tombstone”.  In: 19th Annual Conference on Jewish Genealogy: Syllabus.  (New York: Jewish Genealogical Society, 1999), pages 217-221.   Also In Jewish Genealogy Yearbook 2000 (20th International Conference on Jewish Genealogy, Salt Lake City, IAJGS, 2000), Section 1, pages 80-84.

Links:
International Association of Jewish Genealogical Societies (IAJGS) Cemetery Project:
    · Inventory of Jewish cemetery locations worldwide.
    · http://www.iajgsjewishcemeteryproject.org.

JewishGen Online Worldwide Burial Registry (JOWBR):
    · Database of three million Jewish burial records, from 7,800 cemeteries in 128 countries.
    · https://www.jewishgen.org/databases/cemetery.

Jewish Cemeteries in the New York Metropolitan Area (JGSNY):
    · List of Cemeteries  ·  Map  ·  Travel Directions  ·  Burial Societies.

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Sitting Up With the Dead: Lost Appalachian Burial Customs

by Hope ~ December 15, 2017

From the peaks of the Blue Ridge and the Great Smoky Mountains, to the river valleys of the French Broad and Catawba, North Carolina has a long history that is steeped in rich Appalachian traditions.
Despite the Hollywood “hillbilly” stereotype, Appalachians carry a sense of pride for their culture, language, and heritage.

Isolated from the outside world, Appalachian regions have long struggled with rough rocky terrain for farming and plagued with poverty. Immigrants from Europe began migrating to the area in the 18th century with a large proportion of the population being Ulster Scots and Scotch-Irish. Many pioneers moved into areas largely separated from civilization by high mountain ridges and our pioneer ancestors were rugged, self-sufficient and brought many traditions from the Celtic Old World that is still a part of Appalachian culture today.

If you grew up Appalachian, you usually had a family relative who was gifted and could foresee approaching death, omens or dreams of things to come.

There was always a granny witch to call on when someone was sick and needed special magic for healing. Superstitions about death were common and were considered God’s will. One thing for sure, no matter how hard you fought it, death always won.

Appalachian folks are no stranger to death. For the Dark Horseman visited so frequently, houses were made with two front doors. One door was used for happy visits and the other door, known as the funeral door, would open into the deathwatch room for sitting up with the dead. Prior to the commercialization of the funeral industry, funeral homes and public cemeteries were virtually nonexistent in the early days of the Appalachian settlers.

For Whom the Bell Tolls…
In small Appalachian villages, the local church bell would toll to alert others a death has occurred. Depending on the age of the deceased, the church bell would chime once for every year of their life they had lived on this earth. Family and friends quickly stop what they were doing and gather at the deceased family’s homestead to comfort loved ones. Women in the community would bring food as the immediate family would make funeral preparations for burial. The men would leave their fields to meet together and dig a hole for the grave and the local carpenter would build a coffin based on the deceased loved one’s body measurements.

Due to the rocky terrain, sometimes dynamite was used to clear enough rock for the body to be buried. Coffins used to be made from trunks of trees called “tree coffins”. Over time, pine boxes replaced the tree coffins. They were lined with cloth usually made from cotton, linen or silk and the outside of the coffin was covered in black material. If a person died in the winter, the ground would be too frozen to dig a grave. In this case, the dead would simply be placed in a protected area outdoors until spring.

After the bell tolls, every mirror in the home would be draped with dark cloth and curtains would be closed. It was believed that by covering the mirror, a returning spirit could not use the looking glass as a portal and would cross over into their new life. The swinging hands on the clock were stopped not only to record the time of death, but it was believed that when a person died, time stood still for them.

Preparing the Body
Before the use of embalming, the burial would be the next day since there were no means of preserving the body. To prepare the body, the deceased would be “laid out” and remained in the home until burial. The body would be placed on a cooling board or “laying out” board. Depending on the family, the “laying out” board might be a door taken off the hinges, a table, ironing board or piece of lumber. Many families had a specific board for the purpose of laying out the body that had been passed down from generations.

The “laying out” board would then be placed on two chairs or sawhorses so the body could be stretched out straight. Depending on what position the person was in when they died, sometimes it was necessary to break bones or soak parts of the body in warm water to get the corpse flat on the board. As rigor mortis began to set in, some folks have actually heard bones cracking and breaking which would cause the corpse to move as it began to stiffen. The board would then be covered with a sheet and a rope was used to tie the body down to keep it straight and to prevent it from suddenly jerking upright.

Scottish traditions used the process of saining which is a practice of blessing and protecting the body. Saining was performed by the oldest woman in the family. The family member would light a candle and wave it over the corpse three times. Three handfuls of salt were put into a wooden bowl and placed on the body’s chest to prevent the corpse from rising unexpectedly.

Once the body was laid out, their arms were folded across the chest and legs brought together and tied near the feet. A handkerchief was tied under the chin and over the head to keep the corpse’s mouth from opening. To prevent discoloration of the skin, a towel was soaked in soda water and placed over the face until time for viewing. Aspirin and water were also used sometimes to prevent the dead from darkening. If the loved one died with their eyes open, weights or coins were placed over the eyes to close them.

Silver coins or 50 cent pieces were used instead of pennies because the copper would turn the skin green. Once the corpse was in place, the body would then be washed with warm soap and water. Then family members would dress the loved one in their best attire which was usually already picked out by the person before they passed. The body of the dead is never left alone until it was time to take the deceased for burial.

Sitting Up With the Dead
After the body has been prepared, the body is placed in the handmade coffin for viewing and placed
in the parlor or funeral room. The custom of “sitting up with the dead” is also called a “Wake”. Most times a handmade quilt would be placed over the body along with flowers and herbs. The ritual of sending flowers to a funeral came from this very old tradition. The aroma from the profusion of flowers around the deceased helped mask the odor of decomposition.

Flowers as a form of grave decoration were not widely used in the United States until after the mid-nineteenth century. In the Southern Appalachians, traditional grave decorations included personal effects, toys, and other items such as shells, rocks, and pottery sherds. Bunches of wildflowers and weeds, homemade plant or vegetable wreaths, and crepe paper flowers gradually attained popularity later in the nineteenth century. Placing formal flower arrangements on graves was gradually incorporated into traditional decoration day events in the twentieth century.

The day after the Wake, the body would be loaded into a wagon and taken to the church for the funeral service. Family and friends walked behind the wagon all dressed in black. The church bell would toll until the casket was brought into the church. This would be the last viewing as friends and family walked past the casket to take a final look at the body. Some would place a variety of objects in the coffin such as jewelry, tobacco, pipes, toys, a bible and every once in an alcoholic beverage.

Today, a strong sense of community continues to dominate Appalachian burial customs even though the modern funeral industry has changed the customs slightly. The social dimension has changed completely since caskets are commercially produced and graves are seldom dug by hand. Modern funeral homes have made the task of burial more convenient but the downside is there is less personal involvement. Personalized care for the dead is an important aspect of family and community life in Appalachia. And we can certainly say for sure that the days of conducting the entire procedure necessary to bury a person, all done by caring neighbors, with no charge involved, are no longer practiced.