Hot answers tagged cemetery-grave
A less poetic but more probable explanation than the one SimchasTorah linked to... Dates back to when grave markers were cairns, which is the biblical meaning of the word "matzeivah" (before we shifted it to mean tombstone). A cairn is a pile of stone. With rain and wind, the pile would shrink. So, out of respect for the deceased, so they not be forgotten, ...
R' Yehosef Schwartz, in his Tevuos HaAretz (composed in the 1840s), writes (translation from here): Twenty-five miles southeast of Baal-bek is the village Sachala, where the inhabitants point out a monument, which they allege to mark the grave of Noah. That, however, but little faith can be placed in such like popular legends, will appear ...
From the Be'er Heiteiv, Orach Chaim 224:8: מה שתולשין עשב או צרור ומשימין על םצבה אינו אלא משום כבוד המת להראות שהוא על קברו. Translated, That one takes up grass or a stone and places it on the grave marker is simply to accord honor to the deceased; to show that one has been present at the grave. Quoted in the "laws" section of the OU/Artscroll ...
Anything which can contract impurity cannot block impurity from passing through it (Megillah 26b, Shulchan Aruch YD 371:1). A vessel can only contract impurity if it is made from cloth, sackcloth, leather, bone, wood, metal, or earthenware (Rambam Keilim 1:1, see Leviticus 11:32-33 and Numbers 31:22). Plastic therefore cannot contract impurity, so it can ...
The Shulchan Aruch rules (YD 373:2) that the prohibition of contracting impurity from a corpse does not apply to female descendants of Kohanim. His source is the Mishna in Kiddushin 1:7 which lists 3 biblical prohibitions which do not apply to females: this one, destroying the 5 corners of one's beard, and rounding off the corners of one's hair ("peyos").
See Yoreh Deah 362 Pischei Teshuva #1 were it seems amputated organs need not be buried, but consult your LOR (local orthodox Rabbi). Also see Kesuvos 20b where the custom is to bury amputated organs.
Deuteronomy 34 6: ולא ידע איש את קברתו עד היום הזה. In סוטה י׳ד ע׳א we find רבי חמא בר חנינא giving the reason it was hidden so that the Jews would not be able to go pray at his grave when going into galus. אמר רבי חמא בר חנינא מפני מה נסתר מקום קבורתו של משה מעיני בשר ודם, שגלוי וידוע לפני הקב׳ה שעתיד בית המקדש ליחרב וישראל יגלו מארצם, שמא יבאו לקברו של ...
Orach Chaim 224:12 Beer Haitaiv 8 says the reason that either grass or stone is placed on the grave is as a honor for the person buried there, as it shows that people came to his grave. There is no mention as to placing more than or less than one.
The source of the name Maaras Hamachpeila could shed some light on this question. - According to one opinion in Eiruvin 53a, either Rav or Shmuel (the Gemara doesn't say which one said it) says the cave is named because it is "doubled with couples" i.e. there are many couples there. This would seem to imply that its main significance is who is buried there. ...
Nitei Gavriel Hilchos Aveilos 2 - 88:5 mentions that some people have a Minhag if they have not gone for 10 years to their parents grave not to go anymore. Then he goes on to say that there are those who after 7 years of not going to their parents grave do not go anymore. And he concludes that there are those who are not concerned about this at all. Sources ...
A family member was in an accident and there were unidentifiable pieces of flesh and skin preserved in formaldehyde which a rav told us must be buried. so the chevra kadisha did it for us. i dont know about internal organs but I've never heard of burying that.
First of all, I am not aware of any actual halachic source that states that a suicide is to be buried separately from the main Jewish cemetery. If anyone knows of a source for this, please let me know. In any event, while many of the halachos of mourning do not apply in the case of suicide (Shulchan Aruch, Yoreh Deah 345), this is only true if the person ...
Gittin 61 Says we bury the dead of non-Jews with dead of Jews. (קוברים מתי עכו"ם עם מתי ישראל). This is mipnei darkei shalom Rashi there comments that the gemarra shouldn't be understood as "with" literally, but "also" like we bury our own, when we find them together. Rambam brings gemarra down as is. Tur brings down gemarra and Rashi. Beis Yosef notes ...
The She'arim Metzuyanim BaHalachah (128:12) writes that the custom not to visit your father's grave after not seeing him for seven years has no basis in halachah, and we even have a proof to the opposite from the Zohar.
Chayim K'halacha question 223 - Rabbi Boruch Shlomo Blizinsky - says a Kohain may go on the paths that lead to Auschwitz however may not enter the area where the incinerators are.
The Pischei Tshuva in Yoreh Deah siman siff 195 #19 mentions a minhag not to go to the cemetery to pray during their Nida days. See here starting by footnote 12 for some more information. http://shulchanaruchharav.com/Home-Database/default.aspx?pageid=women31
A calendar is important for the dead - this way the living can figure out when their Yarzheit is, and say Kaddish and learn as a Zechus for the Neshama.
There are many different customs with regards to visiting graves. The biography prefacing Igros Moshe volume 8 writes that Rabbi Moshe Feinstein didn't visit his father's grave -- "not the custom of Volozhin." Yet years later, when Rabbi Feinstein knew he would soon be leaving Eastern Europe for good, he traveled to his father's grave to say goodbye.
The Chevra Kadisha in Yerushalayim strictly does not allow a person's children or grandchildren to be present at his burial. This is based on non-halachic, Kabbalistic considerations. This is not because of anything the son may have done, but because the person who passed away may be guilty of certain sins. In any case, I have never heard of this minhag ...
Deuteronomy 34:5-6: וַיָּ֨מָת שָׁ֜ם מֹשֶׁ֧ה עֶֽבֶד־יְהוָ֛ה בְּאֶ֥רֶץ מוֹאָ֖ב עַל־פִּ֥י יְהוָֽה׃ וַיִּקְבֹּ֨ר אֹת֤וֹ בַגַּיְ֙ בְּאֶ֣רֶץ מוֹאָ֔ב מ֖וּל בֵּ֣ית פְּע֑וֹר וְלֹֽא־יָדַ֥ע אִישׁ֙ אֶת־קְבֻ֣רָת֔וֹ עַ֖ד הַיּ֥וֹם הַזֶּֽה׃ So Moses the servant of the LORD died there in the land of Moab, according to the word of the LORD. And he was buried in the ...
The majority opinion follows Rabbi Yechezkel ben Yehuda Landau (1713 – 1793) opinion at Noda B’Yehuda I, Yoreh Deah (YD) 90, who holds that the mitzvah to bury separated body parts is required only of people who are dead, because it would be a disgrace not to. Rav Moshe Feinstein (1895-1986), however, held that even the body parts of living people must be ...
There are a number of issues: A flying object/tent is not considered a tent to separate. Something that is Mekabel Tum'ah cannot separate. A Kohen may not put himself in a circumstance of Tum'ah upon which a Nazir would have to shave and start over Nezirus. The fact that the airplane MAY fly over Jewish Graves would probably be because it's like flying ...
http://www.ravaviner.com/2009/02/cohanim-and-kivrei-tzaddikim-graves-of.html In Iturei Cohanim (Sivan 5766 #261), Rav Aviner was asked, is it permissible for a cohain to enter Ma’arat Ha-Machpelah? He answered that there is a dispute, but Maran Ha-Rav Kook did not enter. Similarly, in the weekly parashah sheet "Olam Katan" (#169), Rav ...
The Chochmas Adam (Issur v'Heter, 89:7) decries the practice of going to a gravesite and unburdening oneself to the deceased by telling them about one's problems. However, he writes, this is not strictly a violation of consulting with the dead (see Deut. 18:11) since the communication is understood to go only one-way.
In order to prevent Tuma from rising, you need a Tefach space covered by a roof. To achieve this for a bridge, you use the כיפין על גבי כיפין concept, as described by the Para Aduma ceremony, where they had a bridge from the Temple Mount to Har Hazeitim: מסכת פרה - פרק ג - משנה ו וְכֶבֶשׁ הָיוּ עוֹשִׂים מֵהַר הַבַּיִת לְהַר הַמִּשְׁחָה, כִּפִּין ...
A Geonic responsum (T'shuvos HaGeonim Shaarei Tzedek chelek 3 shaar 4 siman 20) cited by the Ritz Geius (Hil. Avel), the Ramban (Toras Haadam: Shaar Haavel; inyan hahaschala), the Ran (chiddushim to Moed Katan; dinei kvurah: aveilus uminhagim), and the Tur (YD 376) mentions a custom of washing ones hand after returning from a cemetery before entering ones ...
The question is not for a problem of touching a dead but for a problem of Maahil (to be over the dead). Tum'a Bokaat Veola (uncleanness erupt upward). In some conditions, to walk over a buried dead makes the walker unclean, In some conditions, he remain clean. Dead has laws of Ohel, but not all deads, following some Tanayim. See Gemara Brachot 19b: ...
It's actually not a universal custom (even among Ashkenazim) to use a kittel in burial. R' Yechiel Michel Tykoczinski, in his Gesher Hachaim (27:4), writes that the custom in the Land of Israel is specifically not to do so, as there is a specific number and list of pieces of clothing used for burial shrouds that should not be changed.
They're similar, but not necessarily identical. I've heard in some German communities, the groom is presented with his burial shrouds as a wedding present by his in-laws elect! But usually today, what I heard from someone in a Chevra Kadisha (Jewish burial society) has a bunch of standard garments. They recite the verse about the Cohen wearing his ...
Only top voted, non community-wiki answers of a minimum length are eligible