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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. ...


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


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 ...


This is documented here. He was a store keeper who lived in Jerusalem who passed away in 1954. More on him here. He is notable for the singular accomplishment of reviewing ראש השנה and ביצה over 4000 times.


Kehilas Menachem page 203 quoting Shaagas Aryeh Hachadoshos page 61 says the first step is to set up a group of people that will bury the dead - also known as a Chevra Kadisha. They should fast on a Monday & Thursday, say Selichos, pray for Rachamim. Then they should purchase property specifically for the purpose of a Bais Hakvoros. Later he talks ...


Radak citing Yonatan, Ralbag, and Metzudot David (Samuel 1:25:29) all interpret it as a reference to meriting Olam HaBa. (It seems to me that even those who read the verse there in accordance with its straightforward meaning would agree that the intended reference on tombstones is to this Drash.)


Nitei Gavriel Aveilus2 67:20 only mentions placing a stone or some grass on the gravestone. There is no mention of a preference as to where the stone comes from. This leads me to believe that there is no preferred option.


It comes from Avigail and is the opposite of כף הקלע. The Pasuk in Shmuel says וְֽהָיְתָה֩ נֶ֨פֶשׁ אֲדֹנִ֜י צְרוּרָ֣ה ׀ בִּצְר֣וֹר הַחַיִּ֗ים אֵ֚ת ה' אלקיך וְאֵ֨ת נֶ֤פֶשׁ אֹיְבֶ֙יךָ֙ יְקַלְּעֶ֔נָּה בְּת֖וֹךְ כַּ֥ף הַקָּֽלַע׃ This juxtaposition makes it look like it is referring to rest as opposed to being flung about. Tzror would mean a bond, held ...

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