One inevitable side effect of the Jewish state’s demographic miracle is an increasing number of the dead as well as the living. Jewish law and custom mandate strict procedures for attending to the bodies of the deceased, which include a requirement that they be buried intact in the earth, thus prohibiting cremation. As Israel is a small country, land for burial is scarce, and cemeteries are already experimenting with creative options. Shlomo Brody sets forth the case for reviving a practice that was widespread two millennia ago.

In recent years, several activists have suggested restoring a method commonly used during the Second Temple period: likut atsamot (gathering bones for reburial). Under this approach, a corpse is buried under the explicit condition that following decomposition (say, a year after burial), the remaining bones will be reinterred into a small ossuary that is placed into a multi-layered alcove or burial cave. This initiative, called K’vurat Eretz Yisrael, suggests that families or communities will utilize the same cave or building. Multiple generations of family members or comrades can have a final memorial spot around their loved ones. Archaeologists have found such caves from antiquity, which contained the remains of dozens and even hundreds of members of the same family.

This practice is already found in the Bible. Joseph’s bones, for example, were initially buried in Egypt and ultimately reinterred in the Land of Israel. This tale has served as a precedent for many people to bring the remains of their family members buried in the Diaspora to reinterment in Israel.

The Jerusalem Talmud describes how this procedure was done. “In earlier times, they were burying them in trenches. When the flesh had rotted away, they collected them and buried them in cedar wood.” The Talmud then describes the emotions of the living family members. On the day [of the reinterment] itself, the mourners were sad and would sit shiva until nightfall. The following day, they were happy since the final decomposition of flesh was taken as a sign that the deceased was no longer under final divine judgment.

Restoring this practice will save billions of shekels and many dunams of land.

Yesterday, President Biden reportedly met with his advisers to discuss how to achieve a breakthrough in hostage negotiations. Meir Ben Shabbat takes a closer look at what the terrorists themselves are saying:

Khalil al-Hayya, Hamas’s deputy chief in Gaza, reiterated that this issue is merely one of several demands his group has put forward as conditions for a deal. “We stress that any agreement must encompass a full cessation of hostilities, complete withdrawal from the Gaza Strip, including the Philadelphi Corridor and the Rafah crossing [which allow Hamas to smuggle weapons and supplies from Egypt], unimpeded return of displaced persons to their homes, aid and relief for Palestinians, Gaza’s reconstruction, and a prisoner exchange,” al-Hayya stated.

This stance isn’t new. What stood out in its presentation was the self-assurance displayed by the senior Hamas official, during a week when he and his associates were expected to be on edge, fearing repercussions for the killing of six hostages. However, the reaction to this in Israel and the United States prompted an opposite response from them. From their perspective, not only did they avoid consequences for the heinous act, but through it, they managed to escalate tensions and internal disagreements in Israel, while also prompting Washington to consider presenting a framework defined as a “final offer, without room for negotiation.

Hamas assumes that a final American proposal will inevitably come at Israel’s expense. The primary pressure to reach an agreement is already being applied to Israeli leadership. Hamas faces no consequences for prolonging the process, and so long as it holds hostages, it can always resume negotiations from where they left off.