Siman 367שס״ז
1 א

קוברים מתי עכו"ם ושלא יהלך בבית הקברות בתפילין וציצית. ובו ו' סעיפים:
קוברים מתי עכו"ם ומנחמים אבליהם מפני דרכי שלום:

One buries the dead of the Gentiles2If there is no one else available to make the burial arrangements. They are not buried in a Jewish cemetery. and comforts their mourners in the interests of peace.3Git. 61a adds: ‘along with the dead of Israel.’ V, however, Y.Git. 9(47c) ; Y.Demai IV, 6(24a); Y.A.Z. I, 3(39c); Tosef(Z). Git. V (III), 5 where ‘along with’ is not found. supra § 335, 9. One must also participate in the funeral escort of the Gentile dead in the interests of peace, for the righteous among the nations have a share in the world to come (v. Tosef. San. XIII and cf. San. 105a) — B.Yos. Similarly, when one sees a Gentile dead passing by, he is dutibound to rise before him (Kol Bo) — B.Yos.

2 ב

לא יהלך בבית הקברות או בתוך ד' אמות של מת ותפילין בראשו משום לועג לרש ואם הם מכוסים מותר:

One may not walk on the cemetery or within four cubits of a corpse while [wearing] phylacteries on his head, on account of, 'Whoso mocketh the poor blasphemeth his Maker'.4Prov. XVII, 5. The poor refers to the dead. But if they are covered it is permitted.5Ber. 18a; B.Yos. to O.Ḥ. § 23 and 45. also TaZ to O.Ḥ. § 45, n.

3 ג

לא יהלך בבית הקברות או בתוך ד' אמות של מת או של קבר וספר תורה בזרועו ויקרא בו או יתפלל והוא הדין על פה אסור לקרות אלא אם כן לכבוד המת כמו שנתבאר (וע"ל סימן שד"מ סעיף ט"ז):

One may not walk on the cemetery or within four cubits of a corpse or a grave while [holding] a Torah scroll in his arm and read in it, [nor] may one recite the Tefillah [there].6Ber. ibid. The same reason supra par. 2 applies here. Likewise, is it forbidden to recite [Biblical verses] orally [on the cemetery],7Tosaf. ibid. s.v. וםפר. unless it is for the honour of the dead as has been explained.8 supra § 344, 16 — G. Cf. also notes ibid. According to one opinion this refers to one who during lifetime was dutibound to perform these precepts, but not to a minor or a woman — P.Tesh. In times of distress where it is customary to go and pray at the graves of the righteous, it is forbidden to take along a Torah scroll — P.Tesh.

4 ד

מותר ליכנס לבית הקברות או לתוך ד' אמות של מת או של קבר והוא לבוש ציצית והוא שלא יהא נגרר על הקבר אבל אם נגרר אסור משום לועג לרש במה דברים אמורים בימיהם שהיו מטילים ציצית במלבוש שלובשים לצורך עצמן אבל האידנא שאין אנו לובשין אותו אלא לשם מצוה אסור אפי' אינם נגררים והני מילי כשהציציות מגולים אבל אם הם מכוסים מותר:

One is permitted to enter the cemetery, or within four cubits of a corpse or a grave [while] wearing Ẓizith,9 Glos. provided it10e., each fringe or Ẓiẓith. Derived from the story about R. Ḥiyya and R. Jonathan in Ber. ibid. is not dragged along over the grave;10e., each fringe or Ẓiẓith. Derived from the story about R. Ḥiyya and R. Jonathan in Ber. ibid. but if it is dragged along, it is forbidden on account of, 'Whoso mocketh the poor'.11Prov. XVII, 5. supra n. When does this apply? — only in their days when they used to attach Ẓizith to the garment which they wore for their personal need,12For they attached fringes to all their garments. Hence, it was impossible to remove all such garments — R. Jonah. but today, since we wear it only for the sake of the religious duty,13e., of performing the precept of Ẓiẓith and not for personal wear. However, the small Talith (טלית קטן) may be worn there, because it is covered up by other garments — TaZ, ShaK. it is prohibited, even if they are not dragged along.14Tur on the authority of R. Jonah and v. Ber. ibid. Tosaf. s.v. למחר. And this is the case only if the Ẓizith are uncovered, but if they are covered, it is permitted.15Tosaf. ibid. O.Ḥ. § 23, 1 for the same ruling.

5 ה

יש נוהגין לקשור שני ציציות שבשני כנפים זה עם זה כשנכנסים לבית הקברות ולא הועילו כלום בתקנתם (ועיין בא"ח סימן כ"ג):

Some follow the practice to tie together two Ẓizith from16Lit. ‘which are in.’ two corners [of the garment] when entering the cemetery, but they have profited nothing by their measure.17B.Yos. to O.Ḥ. § 23 and Sh. Ar. ibid. par. 2. Derived from Men. 37b. Although two corners are tied together, the precept of Ẓiẓith does not become suspended thereby, for the knot is not a permanent one, since the intention is to untie the knot as soon as the cemetery grounds are left and the Ẓiẓith are regarded as spread out (v. O.Ḥ. § 10, 3). And even if the precept of Ẓiẓith is considered temporarily suspended, then later, when they are untied, the Ẓiẓith are invalid, for it would not be in keeping with the principle, ‘Thou shalt make’ (Deut. XXII, 12) which is explained that one must not use (Ẓiẓith) which are ready made (תעשה ולא מן העשוי) — Men. 33b. Thus B.Yos. and M.Abr.

6 ו

כיון שהרחיק ד' אמות קורא ומתפלל ואפילו רואה הקבר או בית הקברות ואם יש שם מחיצה מותר אחר המחיצה סמוך אפילו תוך ד' אמות לקבר:

As soon as one removes himself four cubits he may read [the Shema] and recite the Tefillah even if he [still] sees the grave or the cemetery; and if there is a partition there, he is permitted [to read the Shema and recite the Tefillah] behind the partition close by, even within four cubits of the grave.18RaShBA Resp. cited by B. Yos. ibid.