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Answer: The gemara (Sanhedrin 47b) discusses the permissibility of using a grave and/or the material it was made of, for other purposes. In that context, the gemara distinguishes between a "grave that was built," which becomes forbidden, and a "grave of earth itself," which remains permitted, because one cannot make the ground forbidden. The Tur cites a machloket on the parameters of a built grave. R. Yeshaya reasons that since, generally, material that was detached from the ground and then becomes attached keeps the status of a detached object, the earth that was dug up and then placed back to form the grave is forbidden. The Rosh points out that the gemara implies that a standard grave, which is dug up from the ground, does not become forbidden, and he therefore reasons that the problem is only for mausoleum-type burial. One could understand that according to R. Yeshaya, it would be forbidden to reuse the gravesite, since much of it is soil was removed and returned, whereas the Rosh would permit it. It is not fully clear which opinion is primary as practical halacha (see Shulchan Aruch and Rama, Yoreh Deah 364:1; ibid. 363:3, 5; Da’at Kohen 207).
However, there are other grounds for leniency. The Rashba (Shut I:537) says that the prohibition on grave-related matters is on the benefit of those who are living, who are obligated in mitzvot, and that live people do not halachically benefit from the burial of the deceased. While the burial itself is not benefit for live people, as the fulfillment of mitzvot (i.e., to bury a deceased) is not halachically considered forbidden benefit, Acharonim wrestle with the fact that money is usually involved in the process. Some see it as a problem for the cemetery owners to sell the used grave, and thereby receive money for it (see Gesher Hachayim II, 4:3). Rav Kook (Da’at Kohen 202) recommends having the sellers stipulate that they are selling the part of the land that was not dug up and returned, but it is not unanimous that this works (see Gesher Hachayim ibid.). Shevet Sofer (YD 104) says that in a situation in which the inheritors would have had to pay for a burial spot, if they would receive the already used grave for free, this saving of money would be forbidden benefit.
The above complications apply only to things that were brought from elsewhere (like bricks and boards), and perhaps even the earth that was taken off and returned (see Rama ibid.). Therefore, it is best not to reuse these materials when using the plot (i.e., that which is beneath and to the sides of the coffin) (Bemareh Habazak III:71).
The matter is arguably more lenient when those who were exhumed were buried there with the intention that this would occur, as then the burial might not cause permanent prohibitions after the deceased is removed (see Pitchei Teshuva, YD 363:6). However, the gemara (Sanhedrin 48a) implies that if preparations were made for the use of the deceased [after his death – Bemareh Habazak ibid.] then even if the burial itself was done with the intention for him to remain temporarily, the prohibition continues after the exhumation (see Shulchan Aruch, YD 364:1). Since it appears that you do know about the history of the burials, we will not get into further details on the matter.
There is also a monetary or quasi-monetary matter of making sure that the first "owner" of the grave has no outstanding issues with the cemetery. Gesher Hachayim (ibid.) demonstrates why the inheritors of the deceased have halachic authority to agree to end any claims to the ground that could cause a problem.
Bemare Habazak - Rabbis Questions (654)
Rabbi Daniel Mann
643 - Ask the Rabbi: Kittel at the Seder
644 - Ask the Rabbi: Reusing a Grave
645 - Ask the Rabbi: Sefirat Ha’omer of Someone Who Does Not Understand
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Bemare Habazak - Rabbis Questions Ask the Rabbi: Omitting Tachanun in Selichot in the Presence of Simcha
Bemare Habazak - Rabbis Questions Ask the Rabbi: Forgot to Remove Tefillin Before Musaf of Rosh Chodesh
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
Rabbis in Midrash
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Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
The Land of Israel LGBT'S IN ISRAEL
The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
