1) Why do we leave stones when we visit the tombstone? My notes imply that this was a practice that people did as it neutralizes the harm to one's learning that could result from reading the words on the tombstone.
Is this why the general population does it?
2) Sefer Zikaron in my book says that one of the aids to one's learnings is the study of Perek Shira. What is this? One guess is that it is the chapter in Humash that recites the Song at the Sea? Is this correct?
Barry Epstein, Dallas, USA
(a) The general population leaves stones at a grave mainly because they saw their parents and teachers do it. That is, it is a Minhag, a custom, that has been passed from generation to generation. We are told that "Minhag Yisrael Kodesh" -- each Minhag of the Jewish people is holy. While we might not understand the reason behind each Minhag, each Minhag certainly has its reasons and its source. Although we are obliged to delve and understand the meaning of the Torah and the Mitzvos (and Minhagim), we do them whether we understand them or not; this is a basic premise of the Torah. Without this premise, each person would accept only the commandments that he understands (with his limited intellect), disregarding the others, not being aware that it is G-d's will that all of the Mitzvos be observed. We accept Minhagim as well, because of this importance of Mesorah, tradition.
Thus, the reason why we leave stones at the grave is because that is the Minhag that we have received from our forebears. There are various explanations for this Minhag, one of which you mention that you read in your notes. Other explanations are: (a) It is a way of showing that one visited the grave, out of honor for the dead (ELYAH RABAH in the name of TESHUVOS MAHARASH; see TA'AMEI MINHAGIM #1069). (Perhaps a stone is used for the purpose because a stone is a sign of death, since it did not come from a growing object.) (b) Another reader wrote to us that he read somewhere that one of the Sages of Yerushalayim commanded that a stone be placed on his grave as a Kaparah (as a sign of being stoned). In order not to embarass him, the Jews of the city undertook to do so for all graves.
(b) Perek Shirah is a separate book, whose authorship is ascribed to King David, which record the praises that the many elements of the natural world sing to G-d. One of our colleagues, Rabbi Nosson Slifkin, has published an outstanding English translation and commentary, with illustrations, of this classic work, called "Nature's Song" (published by Targum). We highly recommend it. You can buy it in finer Jewish bookstores, or from Rabbi Slifkin directly at www.zootorah.com .
D. Zupnik
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