5. The funeral procession:^[1]

5. The Memorial service and eulogies:[2]

Where: The family and the community gather for the funeral service either in the funeral home, synagogue, or at the cemetery.

What mourners should bring with them: Due to the performance of Keriah, the mourners are to make sure to wear an undershirt, and wear cheap clothing on top of it which they not mind being torn. If one wears a jacket during the week, then one is to wear a jacket which they do not mind receiving a tear. One is to bring with him non-leather shoes to wear after the burial. Regular shoes are worn until the burial is over. One is to bring a Tzedaka box for people to give charity in merit of the deceased.

Music, flowers and food: It is not the Jewish custom to play music during a funeral or memorial service. Likewise, we do not decorate the room, or coffin, with flowers. Food is not served by the memorial service or anytime during the funeral.

Opening the casket:^[3] It is forbidden to open the casket and have people pass in front of it, as is done by the gentiles.

Keriah and Dayan Haemes: The Keriah to the garments of the mourners, and recital of the blessing of Dayan Haemes, is performed during the memorial service, prior to the funeral procession, and the body being removed from the home.[4] See Chapter 6 for the full details of this matter! Many are accustomed to do so after the recital of Tehillim, brought next.

Tehillim: Customarily, the Rabbi, or Chevra Kadisha, begins the service by reciting Psalms. Many are accustomed to reciting Psalm 90 and 16.^[5] Some have the custom to recite it out loud verse-by-verse, responsively.

Eulogy: Eulogies and final remarks are given by Rabbi’s, family members and friends during the memorial service. See Chapter 7 for the full details of this matter. The Chabad custom is not to give eulogies, as explained there.

Charity:^[6] The memorial service, funeral, and time of burial, is a befitting time to give charity in memory of the deceased.

Forgiveness: Following the performance of the Keriah, it is customary for family members to forgive, and request forgiveness, from the deceased. This is done individually in front of the closed casket beginning with the men, followed by the women. Other relatives and friends may do the same following the service.

At this point remarks may be delivered.

Kaddish: See Halacha C!

B. Keil Malei Rachamim:

Some are accustomed to reciting the traditional memorial prayer of “Keil Malei Rachamim” after the eulogies, or during the funeral or burial.^[7] Others are not accustomed to say this prayer at all.^[8] The widespread Chabad custom is not to say this prayer, neither by the funeral or any other time.^[9]

Nighttime and days without Tachanun: One may recite the prayer of Keil Malei Rachamim at night.^[10] Some omit the prayer of Keil Malei Rachamim on days that Tachanun is omitted, while others recite it.^[11] Standing: It is proper for the congregation to stand upon the recital of Keil Malei Rachamim.^[12]

The name mentioned: Some mention the name of the father of the Niftar, while others mention the name of the mother of the Niftar.^[13] We do not mention any honorary titles upon saying the name of the deceased.^[14]

Amen and charity: Those who hear the prayer are to answer Amen at its conclusion, and are to donate to charity on behalf of the deceased. It is best to recite Bli Neder within the prayer upon pledging to charity.^[15]

C. Leaving the funeral/memorial home:^[16]

Following the memorial service, the casket is carried by Jewish men (pallbearers) to the hearse or grave. All the men walk behind it while reciting Psalms. Women follow at a small distance, as explained in Halacha 4F. The following are the details of the procession, as it leaves the funeral home or memorial service:

Descendants exit before procession begins: The Chabad custom, as well as the custom of other communities, is for the descendants [sons, daughters and grandchildren] not to attend the funeral, and they thus leave the memorial home prior to the start of the funeral and wait for the burial by the cemetery, traveling to the cemetery in a different route than the procession. The descendants are to wait a short distance from the grave, away from the other attendees, and only approach it after the burial is complete, to say Kaddish. Some do not even attend the burial, while others attend even the funeral. Practically, each community is to follow their custom. See Halacha 1F for the full details of this matter.

Kaddish:[17] In the event that the sons will not be participating in the funeral or burial [i.e. is in other country, or Minhag Yerushalayim] then Kaddish is to be recited by the sons prior to the body leaving the room. [The custom of many in the Diaspora, however, is for Kaddish to be said only after the burial, and not during the Levaya.[18]]

Who is to be the first to exit the room: Some are accustomed for the mourning relatives to be the first to leave the home, followed by the more distant relatives and the body. [Practically, however, due to the warning of Rav Yehuda Hachassid that the body must be the first to leave the home, as explained in Chapter 4 Halacha 14, therefore the body is to be the first to leave the room, and all the people inside are then to follow.[19] Nonetheless, prior to body being moved at all, the relatives and others may exit the room.^[20] Likewise, those people who are needed to carry the body, may be the first to exit in the process of carrying.[21]

Shattered earthenware by door: Some are accustomed to place shattered earthenware by the entrance of the door upon taking the body out.[22] This is not the Chabad custom.[23]]

Feet first:[24]  The body is to exit with its feet first.

Yosheiv Beseiser:[25] Upon the body leaving the Taharah room, the verses of Yosheiv Besisar are to be recited.

1. The procession to the cemetery:

Escorting from behind:^[26] One is to escort the deceased from behind and not from in front of him.

Who carries the body: It is a great Mitzvah for all the men to take turns and participate in the carrying of the body.^[27] The order is as follows: The non-relatives place the body onto the bed and the bed/casket is first carried by the mourners and relatives, on their shoulders. It is then carried by the rest of the participants.^[28] Today, however, the widespread custom is to no longer have the relatives and mourners lead the procession, and rather they walk together with everyone else.^[29] As stated in Halacha 1F, the widespread custom is that the descendants of the deceased do not carry or touch the casket at all, throughout the funeral. A Baal Keri or Nida is not to touch the body or casket throughout the funeral and burial, [once the Taharah is performed].^[30] Likewise, a gentile is not to touch the body or casket throughout the funeral and burial.^[31] One is to prevent a gentile from even seeing the body.^[32]

How the body is carried:^[33] Customarily, the body is to be carried on one’s shoulders [and not on a wagon or hearse]. Custom in EY to use wagoin – See Gesher Hachaim [It is to be carried on the shoulders for at least four Amos. Practically, today the custom is for the casket to be transported by car, known as the hearse, until the cemetery. It is not carried on the shoulders, due to the long distance.^[34] Some, however, carry the casket for a short time on the shoulders and only then enter it into the hearse for travel to the cemetery.^[35] When the hearse arrives at the cemetery, the body is to be carried on the shoulders until it reaches the grave.^[36]]

What to say:^[37] While escorting the deceased, the participants are to recite Psalm 91 “Yosheiv Beseiser.” The Psalm is repeated until the deceased arrives at the cemetery. [One may also recite other verses of Tehillim^[38] and so is the custom in Eretz Yisrael.^[39] After Yosheiv Beseiser, many recite the prayers of Ana Bekoach and Michtam Ledavid.[40] In Crown Heights the custom is to only say Yosheiv Beseiser.[41] Upon saying Yosheiv Beseiser, one is to begin from the verse of Vayhei Noam.[42]]

The car procession: It is common for the funeral procession to take place in a distant location from the cemetery, such as by the shul of the community that the deceased was affiliated with, in order for the maximum amount of people to pay their final respects and join the funeral. In such a case, the casket remains in the hearse, with its rear door opened, and people pass by it asking for forgiveness from the deceased, and reciting Tehillim, particularly Psalm 91 of Yosheiv Beseiser. Upon notice from the Chevra Kadisha, the car begins to drive slowly away, with the participants following for about half a block from behind, saying Psalm 91. Prior to the car driving, the descendent exit the funeral and make their way to the cemetery, as stated above. Those continuing on to the cemetery form a line with their cars behind the hearse. Everyone else remains, until the hearse and procession are out of sight. Sometimes, the hearse may stop at another location en-route to the cemetery, such as the deceased’s synagogue or yeshiva, giving the people there a chance to pay their respects. It is preferable for the driver of the hearse to be a Jew. If this is not possible, then at the very least a Jew is to escort the driver of the hearse in the car.^[43]

Order in Eretz Yisrael-Kaddish and prayers said by the stops during the procession:[44] It is common in Eretz Yisrael for the procession to make several stops in various locations, and for the Mishneh of Akavya Ben Mihalalel, and Kaddish, to be recited at each of these stops. [The prayers are recorded in the end of this chapter. These Kaddeishim said during the actual procession, are not to be said by the sons of the deceased, but rather by a designated individual who does not have parents.[45]] The widespread custom in the Diaspora, however, is for Kaddish to be said only after the burial, and not during the procession. Likewise, the Mishneh of Akvaya Ben Mihallel is not recited.[46]

E. Arriving at the cemetery-Blessing of Asher Yatzar Eschem Badin:^[47]

One who has not visited a cemetery^[48] in thirty days^[49] is to recite the blessing of Asher Yatzar Eschem Badin upon seeing a cemetery. Thus, those escorting the deceased to the cemetery, or participating in the burial, are to recite the following blessing upon entering the cemetery^[50], if they have not seen a cemetery in 30 days. [The relatives, however, who are in the status of Onen do not recite the blessing upon seeing a cemetery neither before nor after the burial.^[51]] See Chapter 31 Halacha 8E for the full details of this subject! The following is the blessing:

ברוך אתה יי אלקינו מלך העולם אשר יצר אתכם בדין וזן אתכם בדין וכלכל אתכם בדין והמית אתכם בדין ויודע מספר כלכם והוא עתיד להחיותכם ולקיים אתכם בדין: ברוך אתה יי מחייה המתים:^[52]

1. The Mamados-Seven rests:^[53]

Some say that when the body arrives near the graves, they are to stop every four Amos prior to the burial [for the sake of banishing the evil spirits that try to enter the grave during the burial^[54]]. [In the times of the Rama] the custom was to stop 2-3 times prior to saying Tziduk Hadin.^[55] [However, today the custom is to stop seven times^[56], and to recite the Psalm of 91, Yosheiv Beseiser, seven times.^[57] One is to add one word to the sentence beginning with Ki Malachav each time he recites it, as explained next.]

The procedure is as follows:^[58] At a distance of approximately 30 feet from the grave^[59], those carrying the casket halt the procession and recite the Psalm of Yosheiv Beseiser, pausing after the word Ki. They then walk four Amos, stop, and repeat Yosheiv Beseiser a second time, this time stopping with the word “Ki Malachav”. They then walk four Amos, stop, and repeat Yosheiv Beseiser a third time, this time stopping with the word “Ki Malachav Yitzaveh”. This process of walking four Amos, stopping and reciting Psalm 91 is done another four times, for a total of seven times. The fourth time he ends with the words “Ki Malachav Yitzaveh Lach”. The fifth time he ends with the words “Lishmorcha”. The sixth time “Lishmorcha Bechol”. The seventh and final time he concludes with “Lishmorcha Bechol Derachecha”.]

Days and times that it is not done:^[60] On days that Tziduk Hadin [and Tachanun] is not recited, there is no need to stop at all.^[61] [Nonetheless Psalm 91 of Yosheiv Beseiser is recited during the procession as usual.^[62] Some are accustomed not to perform the stops during a night burial, others however perform the stops even at night.^[63]]

Women:^[64] When burying a woman, some are accustomed not to make the stops, while others are accustomed to make the stops just as is done by men.

How to carry the Aron during the stops:^[65] Some are accustomed to carry the deceased on a rolling bed and stop the bed for each of these seven times, and remove their hands from the bed or casket. Others are accustomed to carry the deceased on their shoulders and stop seven times, and so is the Chabad custom.^[66]

1. The Hakafos-Seven encircling’s:^[67]

Some are accustomed to performing seven Hakafos to the body of the deceased [i.e. encircle the body seven times].^[68] This is customarily performed directly prior to the burial, when the procession has reached the grave.^[69] The paragraph of Yosheiv Biseiser is recited by each Hakafah, for a total of seven times.^[70] Practically, today the custom of many communities is not to perform the Hakafos unless the deceased was a person of great stature^[71], while others do not perform it at all.^[72] The Chabad custom is not to perform it at all, not even to the Rabbeim.^[73]  The custom in Jerusalem, however, is to perform the Hakafos by every man.^[74] The Hakafos is not performed on women^[75], or on children below the age of Mitzvos^[76], and is not performed at night^[77], or on days that Tachanun is omitted.^[78]

 ______________________________________________

[1] See Nitei Gavriel Chapter 72-74

Funeral procession for a Chasan or Kallah who passed away: If a Kallah passed away, some are accustomed to undo her hair [if it is braided]. If a Chasan passed away, they reveal his face and place ink and a quill near their body [to show that they would have had a Kesuba written for them if they were alive-Beis Hillel 350]. They also place the key of the deceased, and a journal of his, near the body. All this is done out of Agmas Nefesh [expression of distress]. A Chuppah is done for the Chasan and Kallah and non-food materials are hung on the canopy, however not foods due to them becoming forbidden in benefit [and one thus transgresses Bal Tashchis]. [Michaber 350:1; Braisa in Miseches Semachos] The above actions do not contain the prohibition of Darkei Emori. [Title of chapter 350] Practically, we are no longer accustomed to do any of the above matters, and we prevent those who desire to swerve from the custom. [Shach 350:1; Bach 350]

[2] The concept of a memorial service is recorded in numerous areas, starting with the Mitzvah to eulogize the deceased, as discussed in chapter 7 in legnth. It was common practice, back then, for the body to be placed on a bed and brought to the middle of the street for where the speeches, and procession would take place. Seemingly, the corresponding practice for this today is to hold the service in a memorial home.

Memorial service for women: One does not leave a deceased woman in middle of the street [during the memorial service], due to her honor [Michaber 355:1; Mishneh Moed Katan 27a] as she can become dishonored [Shach 355:1] if she expels blood. [Aruch Hashulchan 355:1] Vetzaruch Iyun as to how this Halacha is implemented today regarding memorial services, in which the custom is to have also the body of a deceased woman present.

[3] Nitei Gavriel 76:24 that it is Biblically forbidden due to Bechukoseihem Lo Seileichu

[4] Chabad custom and custom and ruling of Rebbe, brought in Nitei Gavriel ibid footnote 6 and 76 footnote 1

Other customs: See Nitei Gavriel ibid footnote 7 that some Rishonim rule the Keriah is to be done at the time of the actual burial. See also Nitei Gavriel 76:1 that in fact the custom of most of Jewry is to do so at the time of burial.

[5] Darkei Chesed p. 266

[6] Mavor Yabok Sifsei Rinanos 2 regarding time of burial; Darkei Chesed 15:6 that so is custom of Jewry; Nitei Gavriel 77:11; Custom of Rebbe Rashab; Will of Shelah and Rav Akiva Eiger, to distribute charity by their funeral.

[7] Mavor Yabok Sifsei Tzedek 7; Sifsei Rinanos 23; Printed in Darkei Chesed page 268 as part of Seder Levaya; Nitei Gavriel 72:1 footnote 2

[8] Gesher Hachaim 2:8; Poskim in Nitei Gavriel 72:1 footnote 1

[9] On the one hand, it is evident from Darkei Chesed ibid that we do say it; Likewise, Rav Eliyahu Landau Shlita replied to me that he is unaware of any custom in Chabad to not say this prayer. However, see Igros Kodesh 3:7, printed in Shulchan Menachem 5:308, that is not said in the first year; Rav Y.S. Ginzberg and Rav Levi Garelik write that it is not customary amongst Anash to say it at all, neither by the funeral or any later time, although the Rebbe did instruct it to be said on one occasion; See Hiskashrus 465;

[10] Nitei Gavriel 72:5

[11] Nitei Gavriel 72:6

[12] Tzitz Eliezer 16:35; Nitei Gavriel 72:9

[13] See Mishneh Sachir Y.D. 237; Nitei Gavriel 72:2

[14] Chaim Sheol 71; Nitei Gavriel 72:7

[15] Nitei Gavriel 72:4

[16] Rama 358:3; Tur in name of Ramban, brought in Shach 359:1

[17] Gesher Hachaim 12:4 [p. 114]; Nitei Gavriel 50:7

[18] Rav Levi Garelik

[19] Beis Lechem Yehuda 362 in name of Tzavah of Rav Yehuda Hachassid 8; Rokeiach 316; Rabbeinu Yerucham 28:1; Aruch Hashulchan 358:5; Kitzur SHU”A 197:8; Pnei Baruch 4:15

[20] See Makor Chesed on Tzavah 8; Shivim Temarim on Tzavah ibid

[21] Aruch Hashulchan 358:5 in name of Beir Heiytiv; Nitei Gavriel 50:3

[22] See Pnei Baruch 4:16; Nitei Gavriel 50:1

Upon doing so one says: “הפח נשבר ואנחנו נמלטנו ולא יהיה עוד שבר בגבול ישראל”.

[23] Darkei Chesed 15:1

[24] Nitei Gavriel 50:6

[25] Mavor Yabok Sifsie Tzedek 7; Nitei Gavriel 50:5; Rav Levi Garelik that so is custom

[26] Nitei Gavriel 65:3 in name of Yosef Ometz

[27] Bach 361 in name of Rokeiach; See Shach 358:3 that the custom is for all to participate; Darkei Chesed 15:2; Nitei Gavriel 64:1

[28] Rama 358:3; Tur in name of Ramban, brought in Shach 359:1; Nitei Gavriel 64:6

[29] Shach 359:1 in name of Bach

[30] Seder Hillel Hazakein brought in Lechem Hapanim 362:4; Nitei Gavriel 45:19; 49:12; 64:5

[31] Radbaz 2:507 regarding Taharah; Mishmeres Shalom Ayin 7; Darkei Chesed 11:1 in name of Harechitza Hagedola of Hillel Hazakein, brought in Lechem Hapanim 352:4 [not found in source]; Nitei Gavriel 40:2; 64:5

[32] Sefer Chassidim 533 “in the Kever”; Beis Lechem Yehuda 362; Rav Akiva Eiger 362; Makor Chesed on Sefer Chassidim ibid; Nitei Gavriel 40:3

[33] Rama 358:3; Rambam Avel 14:1; Mavor Yabok Imrei Noam 15; See Kesav Sofer Y.D. 175; Gesher Hachaim p. 115; Darkei Chesed 15:2; Poskim in Nitei Gavriel 64:2-3

[34] See Kesav Sofer ibid; Tuv Taam Vadas 2:235; Mahariy Halevi 172; Maharam Shick 351; Nitei Gavriel 64 footnote 4

[35] Nehar Mitzraim 40

[36] Kesav Sofer ibid; Nehar Mitzrayim ibid; Nitei Gavriel ibid

[37] Mavor Yabok Imrei Noam 18; Mishmeres Shalom Nun 32; Darkei Chaim Vehsalom 25; Gesher Hachaim p. 130; Darkei Chesed p. 63; Nitei Gavriel 65:10 footnote 13; Rav Levi Garelik that so is custom

[38] Darkei Chesed ibid

[39] Nitei Gavriel ibid

[40] Darkei Chesed p. 267; Rav Y.S. Ginzberg;

[41] Rav Levi Garelik

[42] Gesher Hachaim 1:70; Siddur Torah Or p. 200; Rav Y.S. Ginzberg; Unlike Darkei Chesed p. 266 who omits this verse

[43] Darkei Chesed 15:4; Nitei Gavriel 64:9

[44] Gesher Hachaim 12:4 [p. 114]; Nitei Gavriel 50:7

[45] Directive of Rav Yaakov Landau, and so is the custom of many

[46] Rav Levi Garelik

[47] Seder Birchas Hanehnin 13/11; Michaber 224:12; Alef Hamagen 581/109; This applies likewise by a Levaya: Chochmas Adam 158:33; Kitzur SHU”A 198:13; Darkei Chesed p. 268; Kinyan Torah 3:27; Nitei Gavriel 73:1

Other opinions regarding Levaya: Some rule that those attending the Levaya are not to recite this blessing, as one who is involved in a Mitzvah is exempt from another Mitzvah. [Asher Avraham Butchach 224; Gesher Hachaim p. 3; See Nitei Gavriel 73:1 footnote 4; Minchas Shlomo 1:91-25 rules to say it after the burial] The majority of Poskim and Sefarim negate this ruling, and so is the widespread custom to recite it. [Nitei Gavriel ibid footnote 4]

Chol Hamoed: Some are not accustomed to reciting this blessing if the burial is taking place during Chol Hamoed. [Nitei Gavriel ibid footnote 1]

[48] If one saw a different cemetery within thirty days: If one saw a different cemetery within thirty days of seeing the previous cemetery and consequently recital of the blessing, then the blessing is not to be repeated. This applies even if the second cemetery is in a different city. [Admur Seder and Luach ibid]

[49] Seder 13/13; Luach 12/19; Michaber 224/13; Tur and Rosh; Tosfos Brachos 54a

[50] Saying outside versus inside the cemetery: Although it is forbidden to recite the blessing while inside the cemetery or within four Amos of a grave due to Loeg Larash [See Michaber Y.D. 367:3 and 6] nevertheless, the Poskim rule that this blessing may and should be recited specifically within the cemetery, and may be said even within four Amos of the grave. [Ashel Avraham Butchach 224; Aruch Hashulchan 224:8; Likkutei Maharich Seder Brachos; Birchas Habayis 29:8; Gesher Hachaim p. 311; Tzitz Eliezer 7:49; Betzeil Hachochma 3:40; Beir Moshe 2:13; Teshuvos Vehanhagos 3:80; Piskeiy Teshuvos 224:10; Nitei Gavriel 73:3 footnote 8]

[51] Kaf Hachaim 224:37 in name of Ashel Avraham; Pnei Baruch Onen 12; Poskim in Nitei Gavriel 73:1 footnote 5

Other customs: See other customs brought in Nitei Gavriel ibid.

The reason: As before the burial the Onen is exempt from all Mitzvos and after the burial, since he was exempt at the original sighting, he remains exempt afterwards as well. [Poskim ibid]

[52] The following additional Nussach is added in Maaneh Lashon and so bring some Poskim [see Kitzur Shu”a 198:13; Darkei Chesed p. 268; Nitei Gavriel 73:2]

אתה גיבור לעולם אדני, מחיה מתים אתה, רב להושיע מכלכל חיים בחסד מחיה מתים ברחמים רבים, סומך נופלים, ורופא חולים, ומתיר אסורים, ומקים אמונתו לישני עפר. מי כמוך בעל גבורות ומי דומה לך, מלך ממית ומחייה ומצמיח ישועה: ונאמן אתה להחיות מתים.

[53] Rama 358:3; Lechem Hapanim 376; Chochmas Adam 157:8; Kitzur SHU”A 198:2; Recorded in many Sefarim brought in Nitei Gavriel 73 footnotes 28-31; See Nitei Gavriel 73:14-19; Omitted from Mavor Yabok; Nehar Mitzrayim records that in Egypt the custom is not to do any Mamados.

[54] Shach 358:4; Karban Shabbos 7; Nitei Gavriel 73 footnote 28; These stops also bring slight atonement to the deceased. [Kitzur SHU”A 198:2]

[55] Rama ibid that so is custom; Lechem Hapanim 376 in name of Maaneh Lashon; Many Sefarim recorded in Nitei Gavriel 73 footnote 31

[56] Shevet Yehuda 358; Chochmas Adam 157:8; Kitzur SHU”A ibid; Misgeres Hashulchan 358; Darkei Chesed p. 270; Nitei Gavriel 73:14 footnote 29; Rav Levi Garelik that so is the custom also in Crown Heights

The reason: The seven stops correspond to the seven Hevelim of Koheles, the seven chambers of Gehinnom, and the seven judgments that the deceased must pass. [Chochmas Adam 157:8; Kitzur SHU”A ibid]

[57] Mavor Yabok Sefas Emes 7 and Sifsei Rinanos 15 record saying Yosheiv Biseiser while carrying the body for burial; However, the saying of Yosheiv Beseiser by the Mamados, and saying it seven times is not recorded in the Sefarim, although so is the custom, and is based on the custom recorded in Rama 376:4 to say Yosheiv Beseiser 7 times after the burial to banish the evil spirits. [Nitei Gavriel 73:14 footnote 31]

Custom of Jerusalem: In Yerushalayim, the custom is not to be particular in the number of Mamados stops that are made, and rather each time the procession passes a Shul they stop and say the Mishneh of Akavya Ben Mihalalel, part of Tziduk Hadin, and Kaddish. If there are no Shuls in the path to the burial, then they stop two to three times prior to entering the cemetery. [Gesher Hachaim p. 133; Nitei Gavriel 73:19]

[58] Nitei Gavriel 73:14

[59] Darkei Chesed p. 270; Nitei Gavriel 73:16 and Poskim brought in footnote 29

[60] Rama ibid; Shach 358:4; Lechem Hapanim 375; Chochmas Adam 157:8; Kitzur SHU”A 198:12; Darkei Chesed p. 270; Nitei Gavriel 73:16

[61] The reason: As on such days, the evil spirits are not as commonly found. [Shach 358:4]

[62] Nitei Gavriel 73:16 that so is the custom, based on Mavor Yabok Sefas Emes 7 and Sifsei Rinanos 15 record saying Yosheiv Biseiser while carrying the body for burial; See there footnote 38 for other opinions and customs

[63] Nitei Gavriel 73:16 and footnote 37 based on the fact that Tziduk Hadin and Tachanun is not recited at night; See there footnote 38 for other opinions and customs

[64] Darkei Chesed p. 269-270 that custom is not to do Mamados for women, however some do; Nitei Gavriel 73:17 that custom of most is to do for women

[65] Nitei Gavriel 73:15

[66] So writes Nitei Gavriel ibid footnote 33; See Darkei Chesed p. 270 “When the casket is carried to the grave”

[67] See Nitei Gavriel 74:1-13

[68] The custom is recorded in the following Sefarim: Tzeroro Hamur Parshas Bereishis and Tazria that so instructed Chazal; Shach Al Hatorah Ki Seitzei; Seder Rechitza of Hillel Hazakein; Mavor Yabok Sifsei Tzedek 7; Sifsei Rinanos 17; Magen David of Radbaz p. 46; Kneses Hagedola 357; Lechem Hapanim 375; Misgeres Hashulchan 376:4; Chaim Sheol 2:25; Siddur Beis Oved p. 373; Rav Poalim 2:2; Will of the Emek Hamelech printed in the introduction of his Sefer; Manuscript of Rav Yehuda Chalvah called Tzafnas Paneiach; Yalkut Meiam Loez Parshas Vayechi; Gesher Hachaim 1:135

The reason: This is done to banish the evil spirits that were created through the sin of Zera Levatala and become attracted to the deceased. [Tzeroro Hamor ibid; Mavor Yabok ibid; Sefarim brought in Nitei Gavriel ibid footnote 1] It gives great appeasement to the soul of the deceased. [Misgeres Hashulchan ibid]

How many people are to encircle the body: Some write that there must be at least ten men present [and encircling] during the performance of Hakafos. Others write that three men suffice. [See Nitei Gavriel 74:13]

Who should do the Hakafos: Some write that only married men who have immersed in a Mikveh should perform the Hakafos. [See Gesher Hachaim 1:135; Nitei Gavriel 74:11 footnote 24]

How is the Hakafos to be done: Some write that one must be very careful during the encircling that the people are close to each other in a way that there is no air between them. [See Nitei Gavriel 74:10 footnote 23]

[69] Misgeres Hashulchan 376:4 in name of Ramaz; Ikarei Hadat 35:19; Gesher Hachaim p. 137; Nitei Gavriel 74:9

Other customs: Some are accustomed to do so in the funeral home prior to the start of the funeral procession. [See Mavor Yabok Sifsei Tzedek 7; Sifsei Rinanos 17; Nitei Gavriel ibid footnote 19]

[70] Or Tzadikim; See Nitei Gavriel 74 footnote 1 for the exact order in which this is recited

[71] Seder Rechitza of Hillel Hazakein; Mishpitei Uziel Tinyana 1:6-3; Nitei Gavriel 74:2 footnote 3 that so is custom today of most Chevra Kadisha’s

[72] See Nitei Gavriel 74:3 footnote 5

[73] Darkei Chesed p. 369 that he never saw this done by the Chevra Kadisha’s and it is not the Chabad custom to do so; Nitei Gavriel 74:3 footnote 5 that so is Minhag Chabad; Rav Levi Garelik

[74] So is also the custom of Square Chassidim

[75] Mavor Yabok ibid; Siddur Beis Oveid; Gesher Hachaim p. 137; Nitei Gavriel 74:6

The reason: As it is done to banish the evil spirits created due to Zera Levatala, which is not relevant to women. [Gesher Hachaim ibid]

Other customs: Some are accustomed to performing Hakafos even on women. [Minhag Square; See Nitei Gavriel 74:3 footnote 7]

[76] Gesher Hachaim ; Nitei Gavriel 74:4

[77] Tzavah of Emek Hamelech ibid; Misgeres Hashulchan 376:2; Chaim Sheol 2:25; Siddur Beis Oved p. 373; Rav Poalim 2:2; Nitei Gavriel 74:7 footnote 14

Other customs: Some are accustomed to performing Hakafos at night. [See Chaim Bayad 98; Yaskil Avdi 4:2; Mishmeres Shalom 23; Nitei Gavriel 74:7 footnote 15]

[78] Ikarei Hadar 35:18; Gesher Hachaim p. 137; Nitei Gavriel 74:6

Other customs: Some are accustomed to performing Hakafos even when Tachanun is omitted. [Misgeres Hashulchan 376:4; See Zera Emes 2:144; Nitei Gavriel 74:6 footnote 11-13]