The burial mentioned in the Torah, means actually placing the body in the earth.¹ 345:5) In many places it is customary to place the deceased in a wooden coffin, and he is buried in that manner. Since it is impossible that such a coffin is without holes [at the bottom], it is sufficient to bury him is such a way. In some places the body is buried without a coffin, rather it is placed actually on the earth, without a board underneath, but with one board placed on each side, and one more board on top of them to prevent any dirt from falling upon the body, which would be a dishonor to him. In other communities, ordinary men are buried without a coffin, and only for kohanim and firstborn males, who are of special importance, are coffins made. When making a coffin, care must be taken that the remnants of the boards not be used for any other purpose. They should be burned for fuel to heat the cauldron in which water is warmed for the ritual purification of the deceased. Benevolent people, who in their lifetime fed the poor at their table, should be buried in a coffin made of boards from the table, as it is written, "And your righteousness shall go before you."² 58:8.

footnotes: ¹ Cremation of the body is forbidden and those who ask to be cremated are considered transgressors and heretics as they deny the resurrection. Their ashes are forbidden to be interred in a Jewish cemetery and there should be no mourning over them. (See Yora Deiah ² Isaiah

The body is laid on its back, its face upward. If the deceased had prepared earth from Eretz Yisroel, some of it is spread underneath his body and some on top of it, as it is said "And His land shall atone His people."³ 32:43. The main place to put this earth is on the "holy covenant" (of circumcision) and also on his mouth, his eyes, and his hands.

footnotes: ³ Deuteronomy

Two persons should not be buried close to each other, unless the wall that separates them can stand by itself, and is at least six finger breadths thick. If possible, it is best to be strict, so that the thickness of the separation is six tefachim. However, a man or woman may be buried with their son or daughter, or with their grandson or granddaughter. This is the rule: A minor who may sleep with him in his lifetime, may be buried with him after his death. However, an adult son with his father, or an adult daughter with her mother, should not be buried together. Even the burial of a minor [with his parent] is permissible only when they are buried at the same time, but if one of them had already been buried, it is forbidden to bury the other with him.

It has been explained in chapter 163:7, that if an uncircumcised infant dies, he should be circumcised at his grave, and a name given to him. A female infant should also be given a name; and the Burial Society must be informed of this law.

Two coffins must not be placed one atop the other, unless there is at least six tefachim of earth between them.

A wicked person should not be buried next to a righteous person, as it is said, "Do not gather my soul with sinners."⁴ 26:9. Even a very wicked man, should not be buried next to a less wicked man. Similarly, a righteous man should not be buried, and certainly a man of average piety and virtue, should not be buried next to a man who excelled in saintliness. Two people who hated one another should not be buried next to each other, for even in their death they will have no peace together.

footnotes: ⁴ Psalms

One should be mindful of the custom not to take a shovel or a pick axe from the hand of another when burying the dead; rather the one who used it lays it down, and the other picks it up.

After the body is laid in the grave, the bier is turned over three times, for the numerical value of the word mittah (bed, bier) is the same as that of the word Din (judgement). This is an omen that the judgement will be turned into mercy, and the mourning into joy. The verse alludes to this, "You turned my mourning into dancing."⁵ 30:12. On a day when Tachanun is not said, this is not done.

footnotes: ⁵ Psalms

If an orphan is present in the cemetery, then, after the burial, (if it is still day) the people should step away a distance of at least four amos from the graves and recite the psalm, "Lamenatzaich" ("To the chief musician") etc. "Shimu Zos" ("Hear this") etc.⁶ 49. On a day when Tachanun is not said, "Michtam Le'Dovid" etc. is said.⁷ 16. The orphan then says the Kaddish: "D'Hu Assid Lehischadetah" ("That he will renew"), and those present recite with him up to "Vikarei" (And may this happen). In some communities it is customary that the Kaddish is recited first before the burial, following Tzidduk Haddin. There are communities where even Tzidduk Haddin is not said until after the burial.

footnotes: ⁶ Psalms ⁷ Psalms

It is customary, upon leaving the cemetery to pluck some grass⁸, 547:12, this should not be done when a burial takes place on Chol Hamoed. and throw it behind your back and say, "He is mindful that we are dust."⁹ 103:14. This is also symbolic of the resurrection of the dead, who will emerge living from their dust, as it is said, "And may they blossom out of the city like grass of the earth."¹⁰ 72:16. This may also be done on Chol Hamoed.¹¹ They should then wash their hands. There is a symbolic allusion to this practice, for this impurity (death) can be purified only by means of these three things: water, ashes of the Red Cow, and the hyssop. This handwashing should not be done in a river, but with water poured from a vessel. You should not take the vessel from the hand of another who washed; rather the first one puts it down and the others take it, and the hands should not be wiped. Some say that one should sit down seven times, because of the evil spirits that accompany him, and when one sits, they flee. In some places they are accustomed to sit only three times after they wash their hands, and they say each time: "Vehi Noam" etc. [And may the pleasantness (of our master etc.)]¹² 90:17. Even when the burial takes place on Yom Tov they can sit three times, as on the weekdays. It is our custom to be mindful that a person should not enter his house before washing his hands and sitting down. The customs of our ancestors have the validity of Torah law.

footnotes: ⁸ According to Shulchan Aruch ⁹ Psalms ¹⁰ Psalms ¹¹ See note 8. ¹² Psalms

The deceased should not be brought from a city where there is a cemetery to another city, because it is degrading to transport him from place to place, unless it is from the diaspora to Eretz Yisroel, or if they are transporting him to the burial ground of his ancestors. Also, if he had instructed that he should be brought from place to place, it is permissible to do so.

It is forbidden to open a grave after it was closed, that is after earth had been placed over the lid of the coffin; but as long as earth has not been placed there, it is permitted to open it for any reason. If for any reason it becomes necessary to remove a body from its grave, a Poseik should be consulted.

If a grave has been dug, it should not be left open overnight, because there is danger in this. If there is no time to bury the deceased until the following day, the grave must be refilled with earth.

It is forbidden to step upon graves because some Poskim maintain that it is forbidden to derive benefit from them. However, if you have to visit a certain grave, and have no way of getting there unless you step upon other graves, it is permitted.

You may not go to the cemetery,¹³ of the entrance to the cemetery unless there is a separation between the entrance and the actual cemetery. According to Magin Avrohom it is forbidden to wear them in the cemetery itself, even if you are more than four amos away from a grave. Others are lenient in their respect. or within four amos of the deceased, or in a room where the deceased lies while wearing Tefillin upon your head or tzitzit in your garment, for it seems as if you are "mocking the poor."¹⁴ refers to their inabilty to perform mitzvos. (See Mishnah Berurah 45:1.) This applies even regarding the grave of a child for his soul may be that of a great person. This does not apply to a grave of a woman for even in her lifetime she was poor (exempt) from mitzvos. Mishnah Berurah 23:5. But if they¹⁵ are covered. The straps of the Tefillin must also be covered. are covered, it is permitted. Likewise, you are not allowed to pray there,¹⁶ 71:15, 17. or to recite Psalms, unless it is in honor of the dead.

footnotes: ¹³ This applies even within four amos ¹⁴ Poor ¹⁵ If the Tefillin ¹⁶ It is also forbidden to recite the Krias Shema. Mishnah Berurah

In the cemetery, you should not indulge in levity, out of respect to the dead. This means you may not eat or drink there, or respond to nature's call. And you may not allow cattle to graze there, and not gather the vegetation that grows there. However, if trees are planted in a cemetery and do not grow over the graves, it is permitted to pick their fruit.

It is customary in some communities not to put up a tombstone until after twelve months, because a tombstone is a mark of distinction, and within these twelve months the deceased is in grief. Also, because the reason for putting up a tombstone is so that the dead not be forgotten, and, as a rule, the deceased is not forgotten until after twelve months. There are communities where no heed is paid to this custom.