6. The burial:^[1]

*The following Halachos include only the laws that relate to the time of actual burial. For the general Halacha’s of burial, such as the cemetery, burial spot, depth of hole in ground, see Chapter 4!

1. Minimal number of participants:^[2]

There should be at least a Minyan of ten Jewish males over the age of thirteen present at the burial.

1. Keriah:

In some communities, the custom is to perform Keriah at the time of burial, directly prior to lowering the casket into the grave.^[3] Many communities, however, and so is the Chabad custom, perform the Keriah prior to the start of the funeral, as explained in chapter 6 Halacha 1C. Whatever the case, anyone who has yet to perform the Keriah is to do so now prior to the burial.

1. Forgiveness:^[4]

Before the casket is lowered into the grave, the custom is for the children and relatives of the deceased to ask him for forgiveness. Before the grave is filled with earth, the Chevra Kadisha asks for forgiveness. [It is likewise customary to tell the deceased “Mifatrin Mekol Hachaveiros/You are ousted from all the memberships.”[5] Some however, negate the custom of saying this to the Niftar.[6] Chassidim are accustomed to tell the Niftar “.בעט זיך צום ביים רבי’ן” [7]]

1. Lowering the casket/body into the grave:

Having a Jew lower the casket:^[8] Only Jews are to lower the casket into the grave.^[9] One is to prevent a gentile from even seeing the body [even if it is covered].^[10] In cemeteries that have an automatic casket lowering device, it is important that a Jew operate the mechanism that allows the casket to descend into the grave.

Women:^[11] In most communities, the custom is for men to perform the burial on both male and female deceased. However, some communities have women perform the burial for a female deceased.^[12]

How to rest the body in the grave:^[13] The body is placed into the ground on his back, facing up, like a person who is sleeping.^[14] It is placed in feet first, and only then the head.^[15] The head of the deceased is to rest where the tombstone will be erected, and the feet are positioned in the front of the grave. [In Eretz Yisrael, the custom is for the person who is actively positioning the body in the grave to remove his shoes and wear socks specially made for this purpose, or to wear rain boots.^[16] There is no such custom in the Diaspora.^[17]]

Removing the bottom panel of the casket: It is imperative that the body rest on the actual ground.^[18] Thus, one is to remove the bottom board of the casket once it is laid in the grave.^[19] [See Chapter 4 Halacha 6A]

The prayers said: As the body is placed into the grave, the verses of Yosheiv Beseiser are recited.^[20] No other talking should take place at this time.^[21]

1. Turning over the bed:^[22]

It is customary after lowering the body of the deceased into the grave, to turn over the bed [in which he was carried on] three times, to the side facing the outside of the city.^[23] This is likewise the Chabad custom.^[24] It, however, is not done on days that Tachanun is omitted.^[25]

1. Matters done after the lowering the casket, prior to filling the grave:

Placing earth of Eretz Yisrael:^[26] It is customary to place the earth of Eretz Yisrael in the grave. [It is placed both under and on top of the body/casket.^[27] Preferably, earth from Har Hazeisim is to be used.^[28] The earth is also placed on numerous areas of the body of the deceased. Practically, however, this is already done at the conclusion of the Taharah^[29], although some do it only after lowering the body into the grave.^[30] See Chapter 5 Halacha 8H for the full details of this subject!]

Placing shards of earthenware on the eyes and mouth:^[31] The custom is to place shards of earthenware on the eyes [and mouth^[32]] of the deceased. Practically, however, this is already done at the conclusion of the Taharah^[33], although some do it only after lowering the body into the grave.^[34] See Chapter 5 Halacha 8F for the full details of this subject!

Placing wood pieces in the hand of the deceased:^[35] Some are accustomed to place pieces of wood [called Geflich] into the hands of the deceased and to close the hands.^[36] Practically, the Chabad custom is not to do so at all^[37], and even amongst those who do so, many do it after the Taharah, although some delay doing it until the body is lowered into the grave.^[38]

Verifying that the top of the casket is closed:^[39] We are careful that no earth enters into the casket and falls onto the body.^[40] Therefore, prior to lowering the casket into the grave, one is to verify that its cover is properly closed.

Covering the body in Eretz Yisrael:^[41] In those areas where the custom is to bury without a casket [such as Eretz Yisrael], the body is covered with a wooden board [or tiles] to prevent any earth from touching the body, as explained above.^[42] This is done in the following way: A tent like form is made over the body by making a wall around the body using rocks or wooden boards with a height reaching more than a Tefach above the body. Tiles, or a wooden board, is then placed on top of it, thus leaving a vacuum of more than a Tefach between the body and tiles/board. All the remaining open areas are covered with pebbles.

Announcing the name:^[43] It is customary prior to filling the grave, for the Chevra Kadisha to announce the name of the deceased and the name of his father and they warn him not to forget it.

Placing notes or manuscripts in the grave:^[44] Some Gedolei Yisrael asked for certain Torah manuscripts and other matters to be buried with them upon passing away. These items are placed in the grave prior to filling it with earth, while some place it in the actual coffin.

Bal Tashchis-Throwing items into the grave: See Chapter 4 Halacha 1C!

1. Filling the grave with earth:^[45]

Not to fill the grave until all is verified:^[46] The casket is not to be closed, and the grave is not to be filled with earth, until all steps have been verified, as once the area of the body is covered with earth it may no longer be uncovered, with exception to mitigating circumstances. See Chapter 4 Halacha 8!

The relatives and sons filling the grave:^[47] Some are accustomed for the relatives, particularly the sons, to begin the burial and place the first shovel of earth onto the body. [The Chabad custom is for the sons, daughters, and grandchildren to not be involved in any of the aspects of the burial of their father, including the Taharah, carrying the body, or any other matter.^[48]]

Gentiles:^[49] Gentiles are not to fill the grave with earth, as stated above in D. Likewise, one is to beware not to take stones or earth from a gentile for the sake of burial. If necessary, they may carry the earth/stones and place them down near the grave, and then have a Jew enter it into the grave.^[50] 

Covering with earth: The grave is filled with earth until a small mound is formed on top. It is a Mitzvah for all the men present to assist in filling the grave with earth.^[51] Some are particular to place earth into the grave three times, while others do 5, 7 or 13 times.^[52] Some are accustomed to use their hands to throw earth into the grave, and do not use a shovel.^[53] Some use the back of their hands to shovel the initial earth into the grave, until it covers the casket, and only then use a shovel.[54]

Not to pass the shovel to each other:^[55] It is customary not to pass the shovel to one another during the burial, and rather it is placed down and then taken by another person.^[56] [The Chevra Kadisha is to announce this to the public.]

Begin with head:^[57] We begin filling the grave with earth by the area of the head of the deceased.

Saying the verse of Vehu Rachum:^[58] Upon each person throwing earth into the grave, they recite the verse of Vehu Rachum three times. The Chevra Kadisha is to announce this to the public. After they say Vehu Rachum three times, they are to recite the paragraph of Venachacha Hashem.^[59] The widespread Chabad custom, however, is not to say the added Nussach of Venachachah.[60] These prayers are printed in the end of this chapter!

The mound made on the grave:^[61] After the grave is filled with earth, a small mound of earth is made on top of it, reaching a height of one Ama [49 cm, and at the very least three Tefachim, which is 24 centimeters^[62]]. [Some are accustomed to reciting prayers of Hashkavos after the mound is complete. Others do not do so.^[63]]

A sign with the name:^[64] Once the grave is completely filled with earth and the top is in the shape of a small mound, it is customary to make a small sign with the name of the deceased and his father [or mother, and date of passing] by the grave. It remains there until the Matzeiva/tombstone is erected

Flowers:^[65] We do not place flowers on the grave due to the prohibition of Bechukoseihem Lo Seileichu.

1. Tziduk Hadin:^[66]

After the passing, the prayer of Tziduk Hadin is to be recited.^[67] [Practically, today the custom is not to recite it at the time of death, but rather during the burial.^[68] Many are accustomed to reciting it immediately after the burial, after forming the mound on the grave, and so is the Chabad custom, although some recite it prior to the burial.^[69]]

Days that it is omitted: On days that Tachanun is omitted [as listed in the Poskim^[70]], Tziduk Hadin is not recited by Ashkenazim.^[71] It is thus not recited on Erev Shabbos [or Erev Yom Tov^[72]] after midday.^[73] It is disputed if it may be said past midday on the Erev of other days that Tachanun is not recited [i.e. Erev Rosh Chodesh].^[74] Likewise, Tziduk Hadin is not said at night, and thus whenever a burial is taking place at night, Tziduk Hadin is not recited. ^[75] [It may be recited however during Bein Hashmashos.^[76]]

How it is said: It is begun by one of the mourners, or alternatively by the Chevra Kadisha, if a mourning relative is not in the vicinity.^[77] It is said in a loud and teary voice.^[78] It is said near the grave, and may be said even within four Amos of it.^[79] Some write that it should only be said if a Minyan is present.^[80]

1. Psalm 49 and the special Burial Kaddish:

Psalm 49:^[81] The Chabad custom is to recite Psalm 49 after reciting Tziduk Hadin, prior to reciting Kaddish. This Psalm is recited even on days that Tachanun is omitted.^[82]

Kaddish עָתִיד לְאִתְחַדָּתָא Asid L’Ischadata:^[83] Immediately following the completion of the burial [i.e. forming of the mound on the grave, and recital of Tziduk Hadin and Mizmor 49], it is customary [for the male mourners] to recite the specially formulated Kaddish, which includes a stanza of “Asid L’Ischadata Alma” and is thus called by this name. The Kaddish is to be recited from [at least a four Ama^[84]] distance from the surrounding graves.^[85] [However, some Poskim^[86] rule it may be recited near the grave of the deceased. Practically, many are accustomed to reciting it near the foot of the grave. All the male children say the Kaddish together.^[87] It is said facing Jerusalem. It may only be said if a Minyan is present, as is the rule by any Kaddish.^[88] If there are no male mourners, then another designated Jewish man who does not have parents recites the Kaddish on behalf of the family.^[89]]

Days that this Kaddish is omitted:^[90] On all days [i.e. no Tachanun] and times [i.e. night] that Tziduk Hadin is omitted [as explained in Halacha G], the Kaddish of Asid L’Ischadata is likewise omitted. [Instead, we recite Psalm 16 of Michtam Ledavid and then recite the regular Mourner’s Kaddish, known as Kaddish Yasom.^[91] Some however recite Psalm 49 instead of Psalm 16, as stated above.]

____________________________________________________________________________________

[1] See Nitei Gavriel Chapter 76-78; Gesher Hachaim 16:5

[2] See Admur 526:22 “It is proper to have a Minyan by the burial”; Yad Eliyahu 24, brought in Pischeiy Teshuvah 361:2; Michaber 361:1; Shach 361:4; Ahavas Chesed 3:5; Darkei Chesed 16:5 that so is Minhag Yisrael

[3] See Nitei Gavriel 57 footnote 7 and 76:1 footnote 1 that the Rishonim rule the Keriah is to be done at the time of the burial. There he concludes that so is the custom of most communities.

[4] Nitei Gavriel 76:3; 19

[5] Darkei Chesed p. 69 that so was custom of Russian and Lithuanian Jewry; Rav Y.S. Ginzberg and Rav Levi Garelik that so is Chabad custom

[6] Divrei Torah Telisah 60 [Munkatch]

[7] Darkei Chesed p. 69 that so was custom of Russian and Lithuanian Jewry; Rav Y.S. Ginzberg and Rav Levi Garelik that so is Chabad custom

[8] Nitei Gavriel 76:8; 26

[9] Nitei Gavriel based on Poskim in next footnote; See Admur 526:7 and Michaber 526:4 that even on Yom Tov Sheiyni, a Jew is to be involved in the entire process, and it is not to be done through a gentile even if he is available.

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

[11] See Nitei Gavriel 76:13

[12] Divrei Malkiel 5:152 that so is custom

[13] Michaber 362:2; See Bava Basra 74a

[14] The reason: It is considered a belittlement for the deceased to be buried in any other position, such as standing or sitting. [Shach 362:2]

[15] Gesher Hachaim p. 137; Darkei Chesed; Nitei Gavriel 76:6

[16] See Gesher Hachaim 16:5; Nitei Gavriel 76:10

[17] Nitei Gavriel ibid

[18] See Shach 362:1 “It is good for the body to be buried on the actual ground”; Aruch Hashulchan 362:2; Gesher Hachaim 16:1; Darkei Chesed 17:1

[19] Aruch Hashulchan 362:2 in name of Tur and Ramban; Arugas Habosem Y.D. 250; Mishneh Sachir Y.D. 2:230; Nitei Gavriel 75:1

[20] Mavor Yabok Sifsei Rinanos 17; Nitei Gavriel 76:9

[21] Nitei Gavriel 76:9

[22] Maaneh Lashon; Lechem Hapanim 376; Chukeiy Daas 376:1; Chochmas Adam 158:31; Kitzur SHU”A 199:8; Darkei Chesed 17:6; Nitei Gavriel 76:7

[23] The reason: This is done to hint towards the turning over the attribute of judgement into mercy, in play of the verse “Vihafachta Mispidi Lemacho Li”

[24] Nitei Gavriel ibid footnote 9

[25] Nitei Gavriel 76:7

[26] Rama 363:1 “Some are accustomed to place the earth of Eretz Yisrael in the grave. This custom has upon what to rely.”; See Gesher Hachaim 27:9; See Nitei Gavriel 76:11

[27] Kitzur SHU”A 198:2

[28] Gesher Hachaim ibid; Nitei Gavriel 49:17

[29] Gesher Hachaim ibid; Darkei Chesed 12:9; Nitei Gavriel 49:17; 76:11

[30] Mavor Yabok Sefas Emes 27; Kitzur SHU”A 198:2; See Nitei Gavriel 76:11-12 for the exact order of hos this is done in the grave

[31] Shach 362:1 in name of Derisha; Zohar Vayechi; Mavor Yabok Sifsei Rinanos 9; Lechem Hapanim 339; Gesher Hachaim 10:2; Nitei Gavriel 49:14; 76:13

[32] Shach 362:1 in name of Derisha; Darkei Chesed 12:9; Nitei Gavriel 49:19 regarding earthenware

[33] Darkei Chesed 12:13; See Nitei Gavriel 76:13

[34] See Sefarim in Nitei Gavriel 76:13 footnote 23

[35] See Nitei Gavriel 76:14

[36] Chasam Sofer Y.D. 327, brought in Pischeiy Teshuvah 352:4; Kesav Sofer Y.D. 171; Darkie Chaim Vehsalom 985; many Sefarim recorded in Nitei Gavriel 76:14 footnote 27

[37] Darkei Chesed 12:9 that our custom is not to do so; Nitei Gavriel 76:14 footnote 27 that so is Minhag Chabad

[38] See Nitei Gavriel ibid

[39] Nitei Gavriel 76:5

[40] Shach 362:2; Levush 362; Darkei Chesed 17:2

[41] See Gesher Hachaim 16:4-5; Darkei Chesed 17:2

[42] Shach 362:2; Levush 362; Darkei Chesed 17:2

[43] Nitei Gavriel 76:18 in name of Darkei Chesed and that so is the custom

[44] See Minchas Elazar 4:4; Levushei Mordechai Tinayna Y.D. 138; Sdei Chemed in Asifas Dinim Aveilus 126 [to place Petek in grave of Tzadik to pray for salvation in time of suffering]; Sefer Bris Avos 1:39 [that some Mohalim would have a list of the children they circumcised, buried with them]; Nitei Gavriel 76:31; Chikrei Minhagim 4:117; Story in Sippurei Chassidim [Zevin] p. 488; See Reshimos 5 [printed in Toras Menachem Tziyon p. 26] that the Rebbe Rayatz instructed for a Tzetel to be placed in the right hand of his mother, as she wrote in her will, and for her hands to be closed over it so it does not fall out.

[45] See Nitei Gavriel 77

[46] See Chochmas Adam 158:11; Kitzur SHU”A 199:12; Nitei Gavriel 76:20-22

[47] Mavor Yabok Mamar Sefas Emes 27; Sefarim in Nitei Gavriel 77:4 footnote 5

[48] Darkei Chesed 11:7; Nitei Gavriel ibid that so is custom of some; Rav Levi Garelik

[49] Nitei Gavriel 75:3; 76:27; 77:2; See Darkei Chesed p. 225; See Admur 526:7 and Michaber 526:4 that even on Yom Tov Sheiyni, a Jew is to be involved in the entire process, and it is not to be done through a gentile even if he is available.

[50] In the case where there are not enough men for this task, the casket must be at least completely covered with earth before allowing gentile cemetery workers to finish the job. However, see Darkei Chesed ibid that gentiles should not be used at all, and hence the Jews should not leave until the mound is filled.

[51] Mavor Yabok Mamar Sefas Emes 27; 

[52] See Mavor Yabok ibid [three times]; Nitei Gavriel 77:5

[53] Nitei Gavriel 77:6; Some have the custom that members of the Chevra Kadisha begin the filling of the grave by scooping earth in their hands and delicately placing it on the casket until it is completely covered, followed by everyone else with shovels.

[54] Rav Levi Garelik

[55] Mavor Yabok Mamar Sefas Emes 27; Lechem Hapanim 375; Beis Lechem Yehuda; Rav Akiva Eiger 376; Chochmas Adam 158:30; Kitzur SHU”A 199:7; Nitei Gavriel 77:3

[56] The reason: As one should not pass a negative thing to his friend. [ibid]

[57] Gesher Hachaim p. 148; Nitei Gavriel 76:29

[58] Mavor Yabok Sifsei Rinanos 18 and in Seder Hakafos; Darkei Chesed p. 271; Nitei Gavriel 77:1

[59] Darkei Chesed ibid; Siddur Torah Or

[60] Rav Levi Garelik

[61] Tur 362; Admur 526:8 “Making a mound of earth is the completion of the burial process”; Poskim in next footnote

[62] Igros Moshe Y.D. 3:154; Minchas Yitzchak 4:28; Chazon Ish Y.D. 109; Nitei Gavriel 77:6

[63] Recorded in Mavor Yabok Sifsei Rinanos 18; Omitted from Darkei Chesed; Opposed by Mishnas Chassidim, Arizal in Shaar Hamitzvos; See Chaim Bayad 125:26; Rav Poalim 4:38; Nitei Gavriel 77:9

[64] Nitei Gavriel 77:8 and sources in footnote 14

[65] Minchas Elazar 4:61; Milameid Lehoil Y.D. 109; Yaskil Avdi 4:25; Minchas Yitzchak 1:31; Darkei Chesed p. 225; Nitei Gavriel 49:8; See however Admur 526:6 [based on Michaber 526:4 and Rav Ashi in Shabbos 148b] regarding cutting a myrtle branch to place by the bed of the deceased in his honor; See also Michaber 350 for a number of actions that do not contain a prohibition of Darkei Emori

[66] Michaber 339:3; Ramban in Toras Hadam that so is custom of all Israel; Chochmas Adam 151:18; Kitzur SHU”A 194:5; See Darkei Chesed 21; Nitei Gavriel 4:10 footnote 22; 78:1

[67] With this deeply meaningful prayer the mourners declare their acceptance of G-d’s decree and pray to G-d to have mercy upon those who are living.

[68] Rokeiach Aveilus 317; Mavor Yabok Imrei Noam 26 and 38; Derisha 376; Shivlei Haleket Semachos 13; Kolbo Avel 114; Shevet Yehuda 335; Chochmas Adam ibid; all Rishonim and Poskim mentioned in next footnote

Other opinions: Some Poskim rule that the mourners are to recite it immediately after the death. [Misgeres Hashulchan 194:3] The custom is not like this opinion. [Nitei Gavriel 78 footnote 1]

[69] Recite after burial: Tur 376 that so is Ashkenazi custom; Kitzur Shu”a 199:9 that so is custom of some places; Siddur Beis Oveid; Nehar Mitzrayim; Gesher Hachaim; Darkei Chesed 21:1 and p. 271 that so is custom; See Nitei Gavriel 78:1 and footnote 4 that so is Chabad custom; Rav Y.S. Ginzberg writes that it is said only after the sign which contains the name is placed on the mound

Recite before burial: Some recite Tziduk Hadin prior to the burial. [Implication of Rama 358:3; Darkei Moshe 352 in name of Binyamin Zev 204; Derisha 376; Shivlei Haleket Semachos 13; Kolbo Avel 114; Siddur Shlah; Maharil Semachos; Levush 376:4; Kitzur SHU”A 198:14; Siddur Torah Or; Many Poskim and Sefarim brought in Nitei Gavriel 78 footnote 3 and 5-6] Within this custom, some recite Tziduk Hadin after the Mamados [Rama ibid; Kitzur ibid] while others do so before the Mamados. [See Nitei Gavriel ibid]

Custom in Israel: The custom in Israel is to say it twice, once at home by the mourners and a second time by the cemetery. [Gesher Hachaim p. 149; Darkei Chesed 21:1, p. 77; Nitei Gavriel 78:3]

[70] See Nitei Gavriel 78:7

List of days: Chol Hamoed; Rosh Chodesh; 8 days of Chanukah; Purim; Entire month of Nissan; 11^th Tishreiy until 2^nd Mar Cheshvan; 15^th Shvat and Av; 1^st Sivan until the 12^th of Sivan; Lag Baomer [See See Darkei Chesed 21:2; Nitei Gavriel 78:13-17]

For the sake of a Torah scholar: See Admur ibid who rules it may not be said during Nissan; See however Darkei Chesed 21 footnote 5; Nitei Gavriel 78:13-14

[71] Rama O.C. 420:2 and Y.D. 401:6 that so is the widespread custom in these provinces; Admur 429:8 regarding month of Nissan; Tur 401 in name of Rishonim; Maharitz Geios; Chochmas Adam 169:26; Kitzur SHU”A 198:14; See Kaf Hachaim 420:2; Nitei Gavriel 78:7

Other opinions-Sephardim: Some Poskim rule that Tziduk Hadin and Kaddish is recited on days that Tachanun is omitted being it is not considered a eulogy but merely a blessing to Hashem. [Michaber Y.D. 401:6 regarding even Yom Tov Sheiyni; O.C. 420:2 regarding Rosh Chodesh; Opinions in Tur 420; Talmidei Rashi; Rambam, brought in Taz ibid; Siddur Beis Oveid] Practically, each community is to follow their custom, and in a place where there is no set custom, it is better not to say it. [Kaf Hachaim ibid] The general Sephardic practice, however, is to say it. [Nitei Gavriel 78:8]

[72] Shach 401:3

[73] Rama O.C. 420:2 and Y.D. 401:6 regarding Erev Shabbos; Kitzur SHU”A 198:14

Other customs: Some omit Tziduk Hadin beginning from the 5^th hour of Erev Shabbos. [Mavor Yabok Sifsie Rinanos 42; See Nitei Gavriel 78:7 footnote 13] Some places omit Tziduk Hadin every day after midday, and not just on Erev Shabbos. [See Minchas Elazar 4:41 who brings and negates the custom]

[74] Some Poskim rule it is forbidden to eulogize or say Tziduk Hadin and Kaddish on Erev Rosh Chodesh, and the like, starting from midday. [Rama 683:1; 420:2 regarding Erev Shabbos after midday, and the same would apply to Erev Rosh Chodesh being Tachanun is omitted starting from midday; P”M 420 A”A 1 that so is custom of Prague and other cities; Maareh Kohen Y.D. 401:2; See Nitei Gavriel Aveilus 78:12 and Poskim in footnote 23] Other Poskim however rule it is permitted to eulogize and say Tziduk Hadin on Erev Rosh Chodesh, and the like, even past midday. [Shach Y.D. 401:2; Beir Heiytiv 401:1; M”B 429:8; Kitzur SHU”A 198:14; Darkei Chesed 21:3; Many Poskim listed in Nitei Gavriel 52:15; 78:12 footnote 22] Practically, it is to be said unless there is a known custom not to say it. [Nitei Gavriel ibid; Darkei Chesed ibid writes to say it]

[75] Rama 402:6 in name of Kol Bo; Shach 376:3 in name of Beis Yosef and Orchos Chaim; Chochmas Adam 169:26; Kitzur SHU”A 198:15; See Darkei Chesed 21:3; Nitei Gavriel 78:9; See Mateh Ephraim 581:50 and 604

Other opinions-Sephardim: The general Sephardic practice is to say Tziduk Hadin even at night. [Sdei Chemed Aveilus 212; Ikarei Hadat 36:1; Nitei Gavriel 78:9]

[76] M”B 420:5; Implication of all Poskim who rule Tachanun may be said by Bein Hashmashos [Admur 131:4; Taz 131:8]; See Nitei Gavriel 78:10 and footnote 19

[77] See Lechem Hapanim 376; Beis lechem Yehuda 376; Kitzur SHU”A 198:14; Nitei Gavriel 78:4

[78] Maharil Semachos; Nitei Gavriel 4:10; 78:5

[79] Bach 367; Derisha 367:1; Aruch Hashulchan 367:5; Radbaz 1:224; Elya Raba 224:7; Nitei Gavriel 78:6

[80] Nitei Gavriel 78:11 in name of Maharash Neustat

[81] Darkei Chesed 21:4; p. 271; See however Nitei Gavriel 78:17 that one is not required to recite a Mizmor prior to saying this Kaddish, as it is going on the Tziduk Hadin

[82] See Aruch Hashulchan 547:8; Darkei Chesed ibid; See however Nitei Gavriel 78:18 who writes to say Psalm 16 and so writes Rav Y.S. Ginzberg; However Rav Levi Garelik concludes as we wrote above that the custom is to say Psalm 49 even in such a case

[83] Michaber 376:4; Kitzur SHU”A 199:9; Aruch Hashulchan 547:8; Darkei Chesed p. 274; Siddur Torah Or; See Nitei Gavriel 78:17-24

May Kaddish be said prior to the burial? See Darkei Chesed 21:5 who vehemently opposes it. However, see the following Poskim that many are accustomed to do so-See Birkeiy Yosef 341:12; Beis Oved; Shalmei Tzibur 178; Pischeiy Teshuvah 341:12; Shvus Yaakov 8; Kaf Hachaim 71:17; Yabia Omer 6:33; Gesher Hachaim p. 114; See Chapter 3 Halacha 8C!

[84] Shach 376:3 and end of 367; Levush

[85] Michaber ibid “They distance themselves slightly from the cemetery”; Shach ibid; Elya Raba 224:7; Aruch Hashulchan 367:4; Ben Ish Chaiy Vayechi; M”B 71:15l

[86] Mavor Yabok Sefas Emes 29; Darkei Chesed 21:3; Nitei Gavriel 78:19 [see footnote 35 for discussion on this matter]

[87] See Nimukei Orach Chaim 58 and Nitei Gavriel 78:22 regarding the custom of some places for each son to say it individually

[88] Nitei Gavriel 78:21

[89] Gesher Hachaim p. 150; Nitei Gavriel 78:22

[90] Rama 401:6 and Shach 376:3 regarding nighttime; All Poskim in next footnote 

[91] Birkeiy Yosef 401:3; Aruch Hashulchan 547:8; Gesher Hachaim p. 150; Darkei Chesed p. 271 regarding Kaddish Yasom; Nitei Gavriel 78:18