יורה דעה שס״דYoreh De'ah 364

Se’if 1א׳

קֶבֶר שֶׁל בִּנְיָן, אָסוּר בַּהֲנָאָה; אֲבָל קַרְקַע עוֹלָם שֶׁל קֶבֶר, אֵינוֹ נֶאֱסָר. הַגָּה: וְיֵשׁ אוֹמְרִים דְּהַקַּרְקַע שֶׁלָּקְחוּ מִן הַקֶּבֶר וְחָזְרוּ וְנָתְנוּ עָלָיו, דְּהָוֵי תָּלוּשׁ וּלְבַסּוֹף חִבְּרוֹ, אָסוּר בַּהֲנָאָה (טוּר בְּשֵׁם הר"ר יְשַׁעְיָה). וְיֵשׁ אוֹסְרִין עוֹד לֵישֵׁב עַל הָאֶבֶן שֶׁנּוֹתְנִין עַל הַקֶּבֶר לְמַצֵּבָה (גַּם זוֹ בִּשְׁמוֹ וכ"כ הַגָּהוֹת אֲשֵׁרִ"י בְּשֵׁם אוֹר זָרוּעַ פֶּרֶק אֵלּוּ מְגַלְּחִין). וְיֵשׁ חוֹלְקִים וּמַתִּירִים (טוּר בְּשֵׁם הָרֹא"שׁ). הַכֵּלִים שֶׁחוֹפְרִים וְקוֹבְרִים בָּהֶם, מֻתָּרִים בַּהֲנָאָה, וְאֵין לְהִשְׁתַּמֵּשׁ בָּהֶן אֶלָּא מִדַּעַת הַגַּבַּאי, כְּמוֹ בִּשְׁאָר צְדָקָה (תְּשׁוּבַת הָרַשְׁבָּ"א סִימָן צ"ז). וְהָא דְּקֶבֶר שֶׁל בִּנְיָן אָסוּר לְעוֹלָם, דַּוְקָא שֶׁבְּנָאוֹ לְשֵׁם מֵת, וּנְתָנוֹ בּוֹ אֲפִלּוּ עַל דַּעַת לְפַנּוֹתוֹ, וַאֲפִלּוּ לֹא נָתַן בּוֹ אֶלָּא נֵפֶל. אֲבָל אִם בְּנָאוֹ לִשְׁמוֹ, וְלֹא נְתָנוֹ בּוֹ, מֻתָּר. וְכֵן אִם נְתָנוֹ בּוֹ אַדַּעְתָּא לְפַנּוֹתוֹ, וְלֹא הִזְמִינוֹ מִתְּחִלָּה, מֻתָּר לְאַחַר שֶׁפִּנָּהוּ. אֲבָל אִם נְתָנוֹ בּוֹ עַל דַּעַת לִהְיוֹת בּוֹ עוֹלָמִית, אָסוּר אֲפִלּוּ לְאַחַר שֶׁפִּנָּהוּ, אֲפִלּוּ לֹא בְּנָאוֹ לִשְׁמוֹ. וְאִם לֹא בְּנָאוֹ לִשְׁמוֹ, וּנְתָנוּהוּ בְּתוֹכוֹ וְהוֹסִיף בּוֹ דִּימוֹס (פֵּרוּשׁ נִדְבָּךְ, וְהוּא שׁוּרַת בִּנְיַן הַחוֹמָה) לִשְׁמוֹ, כֻּלּוֹ אָסוּר, אֲפִלּוּ לְאַחַר שֶׁפִּנָּהוּ וַאֲפִלּוּ שֶׁקְּבָרוֹ שָׁם עַל דַּעַת לְפַנּוֹתוֹ. וְאִם מַכִּיר הַדִּימוֹס שֶׁהוֹסִיף לִשְׁמוֹ, מְסִירוֹ, וְהוּא לְבַדּוֹ אָסוּר, וּשְׁאָר הַקֶּבֶר מֻתָּר.

A built grave is forbidden for profitable use, but natural1Lit. ‘world.’ earth of a grave is not forbidden.2San. 47b regarding the earth of Rab’s grave. This is derived (ibid.) from, ‘And he cast the dust thereof (i.e., of the Ashera) upon the graves of the common people’ (II Kings XXIII, 6) whence we learn that the graves of the common people are compared to idols. And just as idols are not prohibited when they are attached, as it is written, ‘Ye shall utterly destroy all the places wherein the nations that ye are to dispossess served their gods, upon the high mountains’ (Deut. XII, 2), i.e., their gods which are upon the high mountains (are forbidden for use), but not the mountains which themselves are their gods, — so too, whatever belongs to the dead, i.e., attached, is not prohibited. However, a built grave is not considered attached to the soil, and as in the case of detached idols, is prohibited (v. supra § 145, 3). Meg. 29a and infra § 363, 1, according to which even natural soil of burial grounds is forbidden for profitable use and consequently contradicts the present ruling. B.Hillel therefore, explains that in our case (Gemara San. ibid.) where it is reported that Samuel permitted people to take earth from Rab’s grave and apply it as a remedy on the first day of an attack of fever, we deal with natural soil taken from a grave and applied as a remedy only, which is permissible; whereas in the other passage (Gemara Meg. ibid.) the natural soil was not used for a remedial purpose, and consequently, is forbidden for profitable use, not because legally this is so, but rather because this is considered disrespectful treatment of the dead. Cf. also Mord. Meg. ibid. Gloss: Some say3Hag. Asheri M.K. that the earth which they removed4Lit. ‘they took.’ from the grave and then placed it back upon him [the dead person], which is [then] regarded as an object [originally] loose that one subsequently attached is forbidden for profitable use.5Tur on the authority of R. Isaiah — G. What is natural soil? — One who hews a grotto in a rock that was never detached (Tur). The sides of the grave and the bottom are certainly not forbidden. The example of the grotto is cited in order to emphasize that even the earth above it is not prohibited but is regarded as natural soil — ShaK. A.H. elucidates the ruling here as follows: An object originally loose and subsequently attached (תלוש ולבסוף חברו) is forbidden only if it was removed from one place and attached in another place, as in the case of idols. For this reason a built grave is forbidden for use. Not so, however, in the case of earth which was dug out for burial purposes and then put back into the same grave. In the latter case it should be considered ‘natural soil’ contra R. Isaiah and in agreement with those authorities who permit (v. infra Isserles). Furthermore, some prohibit to sit on the stone that is placed upon the grave as a monument;6Tur on the authority of R. Isaiah. Thus also Hag. Asheri in the name of Or Zaru‘a M.K. III — G. This is considered ‘an object originally loose and subsequently attached,’ and refers as stated here, only to the stone placed on the grave proper. But the tombstone that is placed at the side of the grave is permissible for use. A.H. It is forbidden to sell a broken tombstone or to lean on a tombstone or to tread upon graves — ShaK. Two reasons are advanced for this prohibition, a) it is forbidden for profitable use, b) it is disrespectful to the dead — P.Tesh. Cf. also G.Mah. and some differ with [this ruling] and permit.7Twr on the authority of Asheri — G. supra n. 5. Cf. B.B. 101a, RaShBaM s.v. קמיתדשי according to which temporary treading upon graves in order to reach another place on the cemetery, is permitted. Old tombstones may be used for other dead, but are forbidden for profitable use. supra n. 6. The implements wherewith they dig [graves] and bury [the dead] are permitted for profitable use, and one is permitted to make use of them only with the knowledge of the communal manager as in all other [cases of public] charity.8RaShBA Resp. 97 — G. supra § 349. This [ruling viz.,] that a built grave is prohibited [for profitable use] forever, [applies only when one built it for the sake of a dead person and [also] placed him9The dead person. therein,10In accord with San. 48a that both designation and the material act are required. even [if done] with the intention to remove him9The dead person. [later];11In accord with the interpretation of N to San. ibid. s.v. אע’ג דפנייה i.e., the prohibition remains in force even if the corpse was later removed therefrom. supra § 363, and even if one placed therein a prematureborn child; but if one built it for his9The dead person. sake and did not place him9The dead person. therein, it is permitted [for profitable use]. Likewise, if he placed him9The dead person. therein with the intention to remove him [later], but did not designate it [for the dead] from the beginning, it is permitted [for profitable use] after he removed him9The dead person. [therefrom].12San. ibid. However13Lit. ‘but.’ if he placed him therein with the intention that he remain14Lit. ‘be.’ there forever, it is prohibited [for profitable use] even after he removed him [therefrom; and] even [if] he did not build it for his9The dead person. sake.15San. ibid. The very fact that his intention is to place the corpse therein forever constitutes ‘designation’ which coincides with ‘the material act’ of placing the corpse therein — A.H. And if he did not build it for his9The dead person. sake, and he9The dead person. was placed therein and he added a single row of stones, i.e., a layer, viz., a row of [stones] in the wall structure for his9The dead person. sake, the entire [structure] is prohibited [for profitable use]16Since it is unknown which row was added. even after he removed him, and even if he buried him therein with the intention to remove him [later].15San. ibid. The very fact that his intention is to place the corpse therein forever constitutes ‘designation’ which coincides with ‘the material act’ of placing the corpse therein — A.H. If he recognizes the row of stones that he added for his9The dead person. sake, he removes it and it alone is prohibited, but the rest of the grave is permissible [for profitable use].15San. ibid. The very fact that his intention is to place the corpse therein forever constitutes ‘designation’ which coincides with ‘the material act’ of placing the corpse therein — A.H.

Se’if 2ב׳

קֶבֶר הַנִּמְצָא, מֻתָּר לְפַנּוֹתוֹ. פִּנָּהוּ, מְקוֹמוֹ טָהוֹר וּמֻתָּר בַּהֲנָאָה. קֶבֶר הַיָּדוּעַ, אָסוּר לְפַנּוֹתוֹ; פִּנָּהוּ, מְקוֹמוֹ טָמֵא וְאָסוּר בַּהֲנָאָה. וְהָרַמְבַּ"ם גּוֹרֵס קֶבֶר הַנִּמְצָא, מֻתָּר לְפַנּוֹתוֹ; פִּנָּהוּ, מְקוֹמוֹ טָמֵא וְאָסוּר בַּהֲנָאָה; קֶבֶר הַיָּדוּעַ, אָסוּר לְפַנּוֹתוֹ; פִּנָּהוּ, מְקוֹמוֹ טָהוֹר וּמֻתָּר בַּהֲנָאָה.

A grave that has been discovered17One in which the corpse was buried without the consent of the owner of the ground. may be cleared;18We do not say that perhaps a Meth Miẓwah (v. Glos.) was buried therein who takes possession of his place (v. infra par. 3), for if this were so, the matter would have been known (San. 47b). after it is cleared, the place thereof is [levitically] clean19Since the corpse was buried therein without the consent of the owner of the ground, he does not take possession of his place. and is permitted for use.20For a person cannot prohibit something which does not belong to him (Pes. 90a. Yeb. 66b). We deal here with a ‘built grave,’ for if it refers to ‘natural soil’ of a grave, it would not be prohibited in any case (v. supra par. 1) — ShaK. A known grave21In which one was buried with the owner’s consent. may not be cleared; if it has been cleared, the place thereof is unclean and forbidden for use.22San. 47b. This was a Rabbinical precautionary measure against unwarranted removal of bones. Maimonides' [version] reads: A grave that has been discovered may be cleared; after it is cleared, the place thereof23‘The place thereof’ refers to the surrounding parts of the field where more bones may be discovered. is unclean and forbidden for use. A known grave may not be cleared; if it has been cleared, the place thereof is [levitically] clean24Since it is known that no other graves are found in the environs. and permitted for use.25Yad, Tumath Meth VIII, 5 ( Kes. Mish. a.l.) derived from Y.Naz. IX, 3(57d). Cf. Tosef(Z). Ohol. XVI, 9.

Se’if 3ג׳

מֵת מִצְוָה, שֶׁמְּצָאוֹ אָדָם בַּשָּׂדֶה וּקְבָרוֹ שָׁם, אֲפִלּוּ שֶׁלֹּא מִדַּעַת בַּעַל הַשָּׂדֶה, אָסוּר לְפַנּוֹתוֹ, שֶׁמֵּת מִצְוָה קוֹנֶה מְקוֹמוֹ. וְכָל הַמּוֹצְאוֹ צָרִיךְ לְקָבְרוֹ בַּמָּקוֹם שֶׁמְּצָאוֹ. וְאִם מְצָאוֹ עַל הַמֶּצֶר, שֶׁצָּרִיךְ לְפַנּוֹתוֹ מִשָּׁם מִפְּנֵי הָרַבִּים שֶׁלֹּא יַאֲהִילוּ עָלָיו, אִם מְצָאוֹ בֵּין שְׂדֵה בּוּר (פיר' שֶׁאֵינָהּ חֲרוּשָׁה וּזְרוּעָה) לִשְׂדֵה נִיר (פֵּרוּשׁ נִיר נֶחֱרַשׁ וְלֹא נִזְרַע), מְפַנֶּהוּ לִשְׂדֵה בּוּר. בֵּין שְׂדֵה נִיר לִשְׂדֵה זֶרַע, מְפַנֶּהוּ לִשְׂדֵה נִיר. בֵּין שְׂדֵה זֶרַע לִשְׂדֵה אִילָן, מְפַנֶּהוּ לִשְׂדֵה זֶרַע. בֵּין שְׂדֵה אִילָן לִשְׂדֵה כֶּרֶם, מְפַנֶּהוּ לִשְׂדֵה אִילָן. וְאִם שְׁתֵּיהֶם שָׁווֹת, מְפַנֶּהוּ לַקָּרוֹב שֶׁבָּהֶם. וְאִם שְׁתֵּיהֶן שָׁווֹת בְּקֵרוּב, מְפַנֶּהוּ לְאֵיזֶהוּ מֵהֶם שֶׁיִּרְצֶה. בַּמֶּה דְּבָרִים אֲמוּרִים, בִּמְצָאוֹ חוּץ לַתְּחוּם. אֲבָל אִם מְצָאוֹ בְּתוֹךְ הַתְּחוּם, מְבִיאוֹ לְבֵית הַקְּבָרוֹת. וְאֵינוֹ נִקְרָא מֵת מִצְוָה, אֶלָּא אִם כֵּן מָצָא רֹאשׁוֹ וְרֻבּוֹ.

A Meth Mizwah26 Glos. whom one found in a field and buried him therein even without the knowledge of the owner of the field,27Derived from San. ibid. is forbidden to be cleared away, for a Meth Mizwah takes possession of his place, and when one finds him he must bury him on the spot wherein he found him.28One of the ten enactments laid down by Joshua upon entering the Land of Israel was that a Meth Miẓwah should be buried in whatever spot he is found (B.K. 81a-b; ‘Er. 17a; Sot. 45b and cf. San. 47b). Nowadays this law is no longer applicable and we follow the law of the land — TaZ, ShaK, A.H. If he found him [lying broadways] across a narrow path29Obstructing the way so that people passing by are compelled to step over the corpse. he must remove him therefrom on account of the public, so that they should not convey uncleanness by overshadowing him.30So as not to cause defilement to Priests and those who abserve levitical purity through overshadowing or forming a shelter over the corpse. Cf. Ohol. III, 1 seq. If he found him between an uncultivated field, i.e., one that is unplanted and unsown and a fallow field, i.e., one that was ploughed but unsown, — he removes him to the uncultivated field;31In order to reduce the damage as much as possible. [if] between a fallow field and a field with seed, he removes him to the fallow field;32B.K. 81b and ‘Er. 17b in accord with R. Bibi. [if] between a field with seed and a tree-planted field, he removes him to the field with seed; if betwwen a tree-planted field and a vineyard field, he removes him to the tree-planted field; but if both [fields] are equal he removes him to the nearer one; and if both are equal in nearness, he may remove [him] to whichever one he prefers.33Sem(H). IV, 18; Y.Naz. VII, 1(56b). The latter source adds: ‘If found between a tree-planted field and a vineyard, he should remove him to the vineyard.’ Thus Yad, Tumath Meth VIII, 7 and Sefer Ha-Eshkol. When does this apply? — [If he found him] outside the [cemetery]34Thus A.H. limits, but if he found him within the [cemetery]34Thus A.H. limits he conveys him to the cemetery.35Y.Naz. VII, 1(55d-56a-b). Thus also in Sem. ibid. according to the version of N in T.H. Not found in cur. ed. of Sem ( Baraithoth Ebel Rabbathi IV, p. 245). He is designated a Meth Mizwah only if he found his head and the larger portion [of his body].36Y.Naz. ibid. and Sem. in accord with version of N. Needless to say that the law of Meth Miẓwah applies only if the head and the larger portion of the body were found intact. With respect to the head if found in one place and the body in another, v. Mishna Sot. 45b and Gemara ibid.