בְּשָׁל֣וֹם תָּמ֗וּת וּֽכְמִשְׂרְפ֣וֹת אֲ֠בוֹתֶיךָ הַמְּלָכִ֨ים הָרִֽאשֹׁנִ֜ים אֲשֶׁר־הָי֣וּ לְפָנֶ֗יךָ כֵּ֚ן יִשְׂרְפוּ־לָ֔ךְ וְה֥וֹי אָד֖וֹן יִסְפְּדוּ־לָ֑ךְ כִּֽי־דָבָ֥ר אֲנִֽי־דִבַּ֖רְתִּי נְאֻם־יְהוָֽה׃ (ס)
בשלום װעסטו שטאַרבן, און לױט די פֿאַרברענונגען פֿון דײַנע עלטערן, די פֿרידיקע מלכים װאָס זײַנען געװען פֿאַר דיר, אַזױ װעט מען פֿאַרברענען נאָך דיר; און ”װײ האַר!“ װעט מען קלאָגן אױף דיר, װאָרום איך האָב אַ װאָרט גערעדט, זאָגט גאָט.
Jerusalem Talmud Avodah Zarah
“Birthday, and the day of death.” The preceding was for the public, from here on private. But it is written104aJer.34:5. Since God promises Sedekia that one will burn things at his funeral, the practice cannot be prohibited.: You shall die in peace, and what was burned for your earlier forefathers … So is the Mishnah: “Any death where there is smoke and burning105One burns not only the deceased’s utensils but adds some fuel which creates thick smoke. This is superstitious or idolatrous. The Babli, 11a, accepts burning as practice only for kings and Patriarchs, not for commoners. is idolatrous; if there is not smoke and burning it is not idolatrous.
Jerusalem Talmud Sanhedrin
205An abbreviated version of Tosephta 4:2. One does not ride on a horse of a king of Israel, nor does one sit in his chair195Latin bisellium; cf. Löw in Krauss’s Lehnwörter., nor does one use his crown or his scepter, or any of his personal utensils. When he dies, all these are burned before him, as it is said206Jer. 34:5.: You shall die in peace and like the burnings of your forefathers they will burn for you.