Jerusalem Talmud Moed Katan 3:5

משנה: הַקּוֹבֵר אֶת מֵתוֹ שְׁלֹשֶׁת יָמִים קוֹדֶם לָרֶגֶל בָּֽטְלוּ מִמֶּנּוּ גְּזֵירַת שִׁבְעָה. שְׁמוֹנַת יָמִים קוֹדֶם לָרֶגֶל בָּֽטְלוּ מִמֶּנּוּ גְּזֵירַת שְׁלֹשִׁים מִפְּנֵי שֶׁאָֽמְרוּ שַׁבָּת עוֹלָה וְאֵינָהּ מַפְסֶקֶת רְגָלִים מַפְסִיקִין וְאֵינָן עוֹלִין׃ MISHNAH: The decree of Seven is cancelled for him who buried his dead three days before the holiday¹²⁶The rules of post-exilic Judaism as formulated by Ezra and his successors require a strict mourning period of seven days where grooming and gainful work are prohibited, followed by another 23 days of lesser mourning where there are no restrictions of work. Except for father and mother there are no talmudic mourning rites after 30 days. If a holiday falls into the first mourning week it eliminates the remaining restrictions of the first 7 days. The mourner then still is required to observe the next 23 days of lesser mourning.. Eight days before the holiday, the decree of Thirty is cancelled for him¹²⁷If at least one day of the lesser mourning period was observed, the following holiday eliminates all mourning rites., since they said, Sabbath is counted but does not interrupt, holidays interrupt but are not counted¹²⁸While mourning is forbidden on the Sabbath, it is counted as if mourning had been observed but it does not eliminate any of the traditional mourning periods. A holiday stops the mourning, but in case of the holiday occurring during the first week the holiday week does not diminish the required lesser mourning period following the end of the holiday..

הלכה: גְּזֵירַת שִׁבְעָה. סַנְדָּל וְסַפָּן. גְּזֵירַת שְׁלֹשִׁים. אִיחוּי וְגִיהוּץ וְתִגְלַחַת. אֵי זֶהוּ גִיהוּץ. כְּלֵי צֶמֶר מְגוּהֲצִין חֲדָשִׁים. וּכְלֵי פִשְׁתָּן מְגוּהֲצִין לְבָנִים. רִבִּי חֶלְבּוֹ רַב חוּנָה בְשֵׁם רַב. חָל יוֹם שְׁמִינִי שֶׁלּוֹ לִהְיוֹת בַּשַּׁבָּת מְגַלֵּחַ עֶרֶב שַׁבָּת. הֵיךְ אֶיפְשַׁר. תִּיפְתָּר שֶׁגְּרָרַתּוֹ חַיָּה וְנִתְייָאֲשׁוּ מִלְּבַקֵּשׁ. וְתַנֵּי כֵן. הֲרֵי מִי שֶׁגְּרָרַתּוֹ חַיָּה. מֵאֵימָתַי מוֹנִין לוֹ. מִשֶּׁנִּתְייָאֲשׁוּ מִלְּבַקֵּשׁ. מְצָאוּהוּ אֵיבָרִים אֵיבָרִים. מוֹנִין לוֹ מִשֶּׁיִּמָּצֵא רֹאשׁוֹ וְרוּבּוֹ. רִבִּי יְהוּדָה אוֹמֵר. הַשִּׁזְדָה וְהַגּוּלְגּוֹלֶת רוּבּוֹ. אָמַר רִבִּי אָנוּן. תִּיפְתָּר שֶׁנִּסְתַּם הַגּוֹלֵל עֶרֶב שַׁבָּת עִם חֲשֵׁיכָה. הֵיךְ אֶיפְשַׁר. אָמַר רִבִּי אָחָא. תִּיפְתָּר שֶׁסְּתָמוֹ גוֹי. אִית בָּעֵי מֵימַר שֶׁבָּאָת לוֹ שְׁמוּעָה קֵרוֹבָה בַשַּׁבָּת. HALAKHAH: “The decree of seven”, sandal and soap¹²⁹The items forbidden to use during the seven days of intense mourning. The reading and meaning of ספן is questionable but in the absence of parallels it is impossible to guess anything better.. “The decree of thirty,” mending, and pressing, and shaving¹³⁰Before the burial, the near relatives have to tear their clothing. These tears cannot be mended before the end of the 30 day mourning period. Pressing is ironing under pressure using starch. For shaving, cf. Note 1.. What is pressing? New pressed woolen garments, and pressed white linen garments¹³¹Pressing is only forbidden if it makes garments ready for an appearance in society.. Rebbi Ḥelbo, Rav Ḥuna in the name of Rav: If his eighth day fell on a Sabbath, he shaves on Friday¹³²Since shaving is permitted only at the end of the 30 day period, one has to explain that the Sabbath was the eve of a holiday (explicit in Babli 17b). Then the holiday eliminates the remainder of the 30 day mourning period; if it were a weekday the mourner would have to shave. To underline the importance of the Sabbath, one permits to shave on Friday.. How is this possible¹³³If the eighth day is a Sabbath then the first day was a Sabbath. But burials are forbidden on the Sabbath and the mourning period only starts with the close of the burial ceremony.? Explain it if he had been dragged away by a wild animal and they gave up hope to look after him¹³⁴And this could have been on the Sabbath if the family then decided not to go out again on Sunday.. It was stated thus: When do you start to count for somebody who was dragged away by a wild animal? When they gave up hope to look after him. If they found separate limbs of him one counts when his head and most of his body had been found. Rebbi Jehudah says, spine and skull form the majority. Rebbi Abun said, explain it that the cover plate¹³⁵Which signals the start of the mourning period. This can happen to everybody. was laid Friday evening at the start of darkness. How is this possible? Rebbi Aḥa said, explain it if it was closed by a Gentile. Some wanted to say that he received a current notice¹³⁶A person who was not informed of the death of a close relative has to observe all mourning rituals if he is informed within the first 30 days; this is called “current notice”. If the news reaches him later, “an out of date notice”, he only has to observe a short period of symbolic mourning. Also this is an explanation not dependent on the rare case of a person eaten by an wild beast. on the Sabbath.

רִבִּי אִמִּי הֲוָה לֵיהּ עוֹבְדָא וְגִילַּח יוֹם שְׁלֹשִׁים. [וְאֶחָד רִבִּי] הֲוָה לֵיהּ עוֹבְדָא וְגִילַּח יוֹם שְׁלֹשִׁים וְאֶחָד. אָמַר רִבִּי זְרִיקָן. מִן מַתְנִיתָן יְלַף לָהּ רִבִּי אִמִּי. דְּתַנִּינָן תַּמָּן. מִי שֶׁנָּזַר שְׁתֵּי נְזִירִיּוֹת מְגַלֵּחַ אֶת הָרִאשֹׁונָה יוֹם שְׁלשִׁים וְאֶחָד וְאֶת הַשְּׁנִייָה יוֹם שִׁשִּׁים וְאֶחָד. אָמַר רִבִּי יוֹסֵי. תַּמָּן לְשֶׁעָבַר וְהָכָא כַּתְּחִילָּה. רִבִּי יִרְמְיָה הּוֹרֵי לְרִבִּי יִצְחָק עַטּוֹשִׁייָא. וְאִית דְּאָֽמְרֵי. לְרִבִּי חִייָה בְּרֵיהּ דְּרִבִּי יִצְחָק עַטּוֹשִׁיָא. לְגַלֵּחַ יוֹם שְׁלֹשִׁים מִן מַתְנִיתָן. שְׁמוֹנַת יָמִים קוֹדֶם לָרֶגֶל בָּֽטְלוּ מִמֶּנּוּ גְּזֵירַת שְׁלֹשִׁים. הִיא שְׁמִינִי הִיא שְׁלֹשִׁים. אָמַר רִבִּי יוֹסֵה. שַׁנְייָא הִיא תַּמָּן שֶׁמִּפְּנֵי כְבוֹד הָרֶגֶל הִתִּירוּ. תֵּדַע לָךְ שֶׁהִיא כֵן. דְּאָמַר רִבִּי חֶלְנּוֹ רַב חוּנָה בְשֵׁם רַב. חָל יוֹם שְׁמִינִי שֶׁלּוֹ לִהְיוֹת בַּשַּׁבָּת מְגַלֵּחַ עֶרֶב שַׁבָּת. אִין תֵּימַר שֶׁלֹּא מִפְּנֵי הָרֶגֶל הִתִּירוּ. מֵעַתָּה אֲפִילוּ חָל יוֹם שְׁלֹשִׁים שֶׁלּוֹ לִהְיוֹת בַּשַּׁבָּת מְגַלֵּחַ עֶרֶב שַׁבָּת. וְעוֹד מִן הָדָא דְתַנֵּי. עַל כָּל־הַמֵּתִים הוּא שׁוֹלֵל לְאַחַר שִׁבְעָה וּמְאַחֶה לְאַחַר שְׁלֹשִׁים. וְיִשְׁלוֹל יוֹם שִׁבְעָה וִיאַחֶה יוֹם שְׁלֹשִׁים. אָמַר רִבִּי חַגַּי. דִּיהֲוֶה שְׁמַעְתָּא כֵן וּשְׁמַעְתָּא כֵן. ¹³⁷This paragraph is copied from Nazir 3:1 (Notes 7–16, ז). Something happened to Rebbi Immi and he shaved on the 30th day. Something happened [to one rabbi] and he shaved on the 31st day¹³⁸The editor’s insert declares the question of the first day when shaving is permitted to be open, different authorities following different rules. The text in Nazir and the scribe’s text here note that R, Immi himself was inconsistent in this matter. S. Lieberman (Tarbiz 3) accepts the editor’s addition as genuine (but more likely would be חד בירבי). The only certain statement is that the Venice text is not a genuine version of the Yerushalmi.. Rebbi Zeriqan said, Rebbi Immi learned this from our Mishnah, as we have stated there¹³⁹Mishnah Nazir 3:2.: “If somebody vowed two neziriot¹⁴⁰If somebody declares himself a nazir without indicating the duration of his vow, it is automatically interpreted to mean that he is nazir for 30 days. If the 30th day could not possibly be a day for shaving, he should be able to shave only on the 62nd day. Therefore if the rabbinic rules for mourning are modelled on the biblical of the nazir, the Mishnah gives support both for the 30th and the 31st as days of shaving by the mourner., he shaves for the first on the 31st day, for the second on the 61st day.” Rebbi Yose said, there after it happened, here from the start¹⁴¹R. Yose criticizes R. Immi. The Mishnah requires the nazir to shave on his 31st day; it only legitimizes shaving on the 30th after the fact. But R. Immi shaved on the 30th on his own initiative. R. Zeriqan seems to hold that what is acceptable after the fact in biblical rules is permitted from the start in rabbinic usage.. Rebbi Jeremiah instructed Rebbi Isaac from Aṭoshia, and some say, Rav Ḥiyya ben Rebbi Isaac from Aṭoshia, to shave on the 30th day, following the Mishnah: “Eight days, the decree of 30 days is waived for him.” The eighth has the same status as the 30th day¹⁴²The argument here goes as follows: If the 8th day of mourning was holiday eve, the mourner can shave in the afternoon in preparation for the holiday. The time elapsed from dawn to the afternoon is counted as a full day for him. Therefore, the person who shaves on the 30th day can nevertheless count the entire 30th day as being part of his mourning period.. Rebbi Yose said, there is a difference; there they permitted in order to honor the holiday. You should know this, since Rebbi Ḥelbo, Rav Ḥuna said in the name of Rav: If his eighth day fell on the Sabbath, he shaves Friday. If you say that they did permit not in order to honor the holiday, then even if his 30th day falls on the Sabbath, he should shave Sabbath eve¹⁴³Nobody permits shaving on the 29th day.. In addition, from what was stated¹⁴⁴Babli 22b. In the Babli and in Nazir this is an Amoraic statement.: “For all deceased he stitches together after seven days and mends after 30.” Why should he not stitch on the seventh day and mend on the 30th day¹⁴⁵For the seven-day period, the mourner is required to wear the garment torn before the burial. He can stitch together the tear after the end of the seven-day period (after 30 days for father or mother) and invisibly mend it after thirty days (never mending invisibly for father or mother.) Why does one not allow stitching or mending on the last day of a period if “part of the day is counted as a whole day”?? Rebbi Ḥaggai said, this has been transmitted in this way and that has been transmitted in that way¹⁴⁶Since one tradition is in from the school of Rav and the other (in the formulation of Nazir) of the school of R. Joḥanan, the two formulations of old (pre-)tannaitic traditions do not have to be coherent..

תַּנֵּי. זוֹ דִבְרֵי אַבָּא שָׁאוּל. רַב יְהוּדָה בְשֵׁם שְׁמוּאֵל רִבִּי אַבָּהוּ בֵשֵׁם רִבִּי יוֹחָנָן. הֲלָכָה כְאַבָּא שָׁאוּל. וְתַנֵּי כֵן. הֲלָכָה כִדְבָרָיו. רִבִּי בָּא בְשֵׁם רַב. דִּבְרֵי אַבָּא שָׁאוּל בֵּין יָמִים בֵּין גְזֵירוֹת בָּֽטְלוּ. אֲבָל דִּבְרֵי חֲכָמִים יָמִים בָּֽטְלוּ .גְּזֵירוֹת לֹא בָּֽטְלוּ. מַה בֵינֵיהוֹן. רַב חוּנָה אָמַר. עֶרֶב הָרֶגֶל בֵּינֵיהוֹן. אִם גִּילַּח עֶרֶב הָרֶגֶל יְגַלַּח אַחַר הָרֶגֶל. אִם לֹא גִילַּח עֶרֶב הָרֶגֶל לֹא יְגַלַּח אַחַר הָרֶגֶל. רִבִּי יוֹחָנָן אָמַר. אַף עַל פִּי שֶׁלֹּא גִילַּח עֶרֶב הָרֶגֶל יְגַלַּח אַחַר הָרֶגֶל. רִבִּי לָֽעְזָר הוֹרִי לְרִבִּי שִׁמְעוֹן בַּר בָּא לְגַלֵּחַ לְאַחַר הָרֶגֶל. וְלֹא יָֽדְעִין אִי כְהָדָא דְאַבָּא שָׁאוּל וְאִין כְּהָדָא דְרַבָּנִן דִּבְרֵי הַכֹּל. It was stated¹⁴⁷Babli 19b.: These are the words of Abba Shaul. Rav Jehudah in the name of Samuel, Rebbi Abbahu in the name of Rebbi Joḥanan: Practice follows Abba Shaul¹⁴⁷Babli 19b.. Rebbi Abba in the name of Rav: The word of Abba Shaul: both days and decrees are cancelled. But the words of the Sages: the days are cancelled but the decrees are not cancelled¹⁴⁸Babli 19a. The question remains whether the text of A reproduces the Babli or whether the scribe’s text is the genuine Yerushalmi text.. What is the difference between them? Rav Ḥuna said, the eve of a holiday is between them¹⁴⁹As explained in the text (and accepted by the Babli): If the mourner uses the leniency offered to him to shave before the holiday, the decree of 30 days is abolished for him. But if he does not shave, he demonstrates that he does not accept the leniency and therefore the holiday does not eliminate the decree for him.. If he shaved before the holiday he may shave after the holiday. If he did not shave before the holiday he may not shave after the holiday. Rebbi Joḥanan said, even if he did not shave before the holiday he may shave after the holiday. Rebbi Eleazar instructed Rebbi Simeon bar Abba to shave after the holiday, but we do not know whether following Abba Shaul or following the consensus of the rabbis¹⁵⁰While we know the ruling to follow in this particular case we do not know what is the logical basis and therefore are handicapped in applying this rule to different situations..

רִבִּי לָֽעְזָר הוֹרִי לְשִׁמְעוֹן בַּר בָּא. הָרֶגֶל עוֹלֶה לְמִנְײַן שְׁלֹשִׁים. אָמַר רִבִּי יוֹסֵי. אַשְׁכְּחוֹן תַּלְתִּין קוֹדְמִין לְשִׁבְעָה. הַקּוֹבֵר אֶת מֵתוֹ שְׁלֹשָׁה יָמִים קוֹדֶם לָרֶגֶל בָּֽטְלוּ מִמֶּנּוּ גְּזֵרַת שִׁבְעָה. לֹא אָמַר אֶלָּא שְׁלֹשָׁה. הָא שְׁנַיִם לֹא. הָדָא דַתְּ אֲמַר בֵּינוֹ לְבֵין עַצְמוֹ. אֲבָל הָרַבִּים אֵין הָרַבִּים מִתְעַסְּקִין עִמּוֹ. וְתַנֵּי כֵן. הַקּוֹבֵר אֶת מֵתוֹ שְׁלֹשָׁה יָמִים בְּתוֹךְ הָרֶגֶל מוֹנֶה שִׁבְעָה לְאַחַר הָרֶגֶל. שְׁלֹשָׁה יָמִים הָרִאשׁוֹנִים הָרַבִּים מִתְעַסְּקִין עִמּוֹ. אַרְבָּעָה הַיָּמִים הָאַחֲרוֹנִים אֵין הָרַבִּים מִתְעַסְּקִין עִמּוֹ. וּמְלַאכְתּוֹ נַעֲשִׂית בָּאֲחֵרִים. וַעֲבָדָיו וּבְהֶמְתּוֹ עוֹשִׂין בֵּצִינְעָה בְמָקוֹם אַחֵר. מָהוּ לְהַרְאוֹת לוֹ פָנִים. רִבִּי יַעֲקֹב בַּר אִידִי בְשֵׁם רִבִּי חֲנִינָה. וַהֲלֹא אָֽמְרוּ. אֵין אֵבֶל בַּשַּׁבָּת. מִפְּנֵי מַה אָֽמְרוּ לְהַרְאוֹת לוֹ פָנִים. לֹא מִפְּנֵי הַכָּבוֹד. וְהָכָא מִפְּנֵי הַכָּבוֹד. וִדִכְווָתָהּ. יוֹם אֶחָד לִפְנֵי הָרֶגֶל בָּֽטְלוּ מִמֶּנּוּ גְּזֵירַת שְׁנַיִם. Rebbi Eleazar instructed Simeon bar Abba: the holiday is counted in the count of thirty¹⁵¹If the burial was shortly before the start of the holiday, so that no mourning in the style of the first seven days was possible, then the seven days have to be observed after the holiday but nevertheless the count of 30 starts immediately and after the end of the 7 day period only 14 days of reduced mourning have to be observed. Babli 20a.. Rebbi Yose said, we find that thirty precede seven¹⁵²The same is true if the burial is in the holiday week; the count of 30 starts immediately but the 7 are observed only after the end of the holiday.: “The decree of seven is cancelled for him who buried his dead three days before the holiday.” He only said three, therefore not two. That is what you are saying, in private; but the public does not occupy themselves with him¹⁵³Since there was public mourning before the holiday, there is none afterwards.. It was stated this way¹⁵⁴Babli 20a.: One who buried his dead three days during the holiday counts seven after the holiday. During the first three days the public occupies themselves with him¹⁵⁵Since there was no public mourning during the holiday there is after the holiday, but since it is deferred, the public recognition is reduced.; the last four days the public do not occupy themselves with him. His work is done by others and his slaves and animals work in privacy at other places. Does one visit him? Rebbi Jacob bar Idi in the name of Rebbi Ḥanina: Did they not say that there is no mourning on the Sabbath? Why did they say that one visits him? Not to honor? So here to honor. Similarly, one day before the holiday cancels the decree of two¹⁵⁶Since there were no two days of mourning, the full seven days with public participation have to be observed after the holiday. All these rules were abolished in 5th Cent. Babylonian practice, a Century after work on the Yerushalmi had ceased, when the holiday was held to remove the decree of seven if at least one hour of mourning was observed before the start of the holiday; Babli 20a..

אָבֵל בַּיּוֹם הָרִאשׁוֹן אֵינוֹ נוֹתֵן תְּפִילִּין. בַּיּוֹם הַשֵּׁינִי הוּא נוֹתֵן תְּפִילִּין. אִם בָּאוּ פָנִים חֲדָשׁוֹת חוֹלְצָן כָּל־שִׁבְעָה. דִּבְרֵי רִבִּי לִיעֶזֶר. רִבִּי יְהוֹשֻׁעַ אוֹמֵר. בַּיּוֹם הָרִאשׁוֹן וּבַיּוֹם הַשֵּׁינִי אֵינוֹ נוֹתֵן תְּפִילִּין. בַּשְּׁלִישִׁי הוּא נוֹתֵן תְּפִילִּין. אִם בָּאוּ פָנִים חֲדָשׁוֹת אֵינוֹ חוֹלְצָן. אִם בַּיּוֹם הַשֵּׁינִי אֵינוֹ נוֹתֵן תְּפִילִּין. צוֹרְכָה מֵימַר מִי שֶׁמֵּתוֹ מוּטַּל לְפַנָיו. אֶלָּא בְגִין דְתַנָּא דָא תַנָּא דָא. רִבִּי זְעוּרָה מַר עוּקְּבָּן בְּשֵׁם שְׁמוּאֵל. רִבִּי זְעוּרָה רַב יִרְמְיָה בְשֵׁם רַב. הֲלָכָה כְרִבִּי לִיעֶזֶר בִּנְתִינָה וּכְרִבִּי יְהוֹשֻׁעַ בַּחֲלִיצָה. רִבִּי זְעוּרָה בָּעֵי. אִם וָתַן בַּיּוֹם הַשֵּׁינִי כְּרִבִּי לִיעֶזֶר מָהוּ שֶׁיֵּעָשֶׂה רִבִּי לִיעֶזֶר כְּרִבִּי יְהוֹשֻׁעַ שֶׁלֹּא לַחֲלוֹץ. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. וְכֵינִי. אִם נָתַן בַּיּוֹם הַשֵּׁינִי כְּרִבִּי לִיעֶזֶר נַעֲשֶׂה רִבִּי לִיעֶזֶר כְּרִבִּי יְהוֹשֻׁעַ שֶׁלֹּא לַחֲלוֹץ. אִין כֵּינִי נֹאמַר. הֲלָכָה כֵרִבִּי לִיֶעֶזֶר. ¹⁵⁷This text appears also in Berakhot 3:1 (Notes 5–9). While it clearly is a commentary on Mishnah Berakhot 3:1, the manuscript text there is copied from here. A mourner may not put on tefillin on the first day; on the second day he puts on tefillin and when new faces appear during the seven days of mourning he takes them off; these are the words of Rebbi Eliezer. Rebbi Joshua says: On the first and second days he does not put on tefillin; on the third day he puts on tefillin and if new faces come he does not take them off¹⁵⁸Babli 21a (with attributions switched). All authorities in all sources agree that a mourner may not put on tefillin the entire first day of mourning, even if the burial was conducted in the preceding night. So there is no connection between tefillin and the necessity to attend the burial.. If he does not put on tefillin even on the second day, why is it necessary to mention¹⁵⁹In Mishnah Berakhot 3:1 which rules that before the burial the family members do not recite Shema` nor put on tefillin. “anyone whose dead is lying before him”? Because he stated the one he stated the other<sup>160</sup>Since it is necessary to mention that he is free from reciting Shema` (and from prayer, whether that is stated in the Mishnah or not), the mention of tefillin is added as a memory aid in the orally transmitted Mishnah.. Rebbi Ze`ira, Mar Uqban in the name of Samuel; Rebbi Ze`ira, Rav Jeremiah in the name of Rav: Practice follows Rebbi Eliezer in putting on and Rebbi Joshua in taking off. Rebbi Ze`ira inquired: If he put them on on the second day, following Rebbi Eliezer, would Rebbi Eliezer act like Rebbi Joshua, not to take them off? Rebbi Yose bar Abun said: Is it so that Rebbi Eliezer would act like Rebbi Joshua, not to take them off? If it were so, we should say “practice follows Rebbi Eliezer.”

הֲרֵי שֶׁאֵין לוֹ מַה לוֹכַל. בַּיּוֹם הָרִאשׁוֹן וּבַשֵּׁינִי אֵינוֹ עוֹשֶׂה מְלָאכָה. בַּשְּׁלִישִׁי הוּא עוֹשֶׂה בְצִינְעָה. אֲבָל אָֽמְרוּ. תָּבוֹא מְאֵירָה לִשְׁכֵינָיו שֶׁהִצְרִיכוּהוּ לָכַךְ. בַּר קַפָּרָא אָמַר. אֲפִילוּ בַשְּׁלִישִׁי לֹא יַעֲשֶׂה כָל־עִיקָּר. בַּר קַפָּרָא כְּדַעְתֵּיהּ. דְּבַר קַפָּרָא אָמַר. אֵין תּוֹקְפוֹ שֶׁלְאֵבֶל אֶלָּא עַד שֵׁלֹשָׁה יָמִים. רִבִּי אבָּא בְּרֵיהּ דְּרִבִּי פַּפַּי רִבִּי יְהוֹשֻׁעַ דְּסִיכְנִין בְּשֵׁם רִבִּי לֵוִי. כָּל־תְּלָתָא יוֹמִין נַפְשָׁא טַייְסָא עַל גּוּפָא. סְבִירָה דְהִיא חָֽזְרָה לְגַבֵּיהּ. כֵּיוָן דְּהִיא חַמְייָא דְּאִישְׁתַּנֵּי זִיוֵיהוֹן דְּאַפּוֹי הִיא שָֽׁבְקָא לֵיהּ וְאָֽזְלָה לָהּ. לְאַחַר שְׁלשָׁה יָמִים הַכֶּרֶס נִבְקַעַת עַל פָּנָיו וְאוֹמֶדֶת לָהּ. הֵא [לָךְ] מַה שֶׁגָּזְלְתָּה וְחָמַסְתָּה וְנַתַתָּה בִי. רִבִּי חַגַּיי בְשֵׁם רִבִּי יֹאשִׁיָה מַייְתֵי לָהּ מִן הָכָא. וְזֵרִ֤יתִי פֶ֨רֶשׁ֙ עַל־פְּנֵיכֶ֔ם וַאֲפִילוּ פֶּרֶ֭שׁ חַגֵּיכֶ֑ם. בְּאוֹתַהּ שָׁעָה אַךְ־בְּ֭שָׂרוֹ עָלָי֣ו יִכְאָ֑ב וְ֜נַפְשׁ֗וֹ עָלָי֥ו תֶּאֱבָֽל׃ אָרִיסָיו וַחֲכִירָיו וְקַבָּלָיו הֲרֵי אֵילּוּ עוֹשִׂין. אִיכָּרָיו וְסַפָּנָיו וְגַמּיָּלָיו אֵינָן עוֹשִׂין. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר. הָֽיְתָה לוֹ פָרָה מְגַמֶּלֶת בָּעִיר הֲרֵי זֶה עוֹשֶׂה. אָמַר לֵיהּ רִבִּי יוֹסֵה. הָדָא דַתְּ אֲמַר בָּהוּא דְחַייָב לֵיהּ. הָא בַתְּחִילָּה אָסוּר. If he has nothing to eat, he cannot work on the first and second days. On the third day he works in privacy; but they said, a curse should come over his neighbors who forced him to this. Bar Qappara said, also on the third day he should not work anything¹⁶¹Babli 21b. The Babli puts the burden on the communal welfare fund.. Bar Qappara follows his own opinion, since bar Qappara said the force of mourning is only up to three days. Rebbi Abba the son of Rebbi Pappai, Rebbi Joshua from Sikhnin in the name of Rebbi Levi: For three days the soul hovers over the body, thinking that she will return to it. When she sees that the looks of his face change, she abandons it and leaves. After three days the belly breaks open in front of his face and says to it, here [you have] what you robbed, and you wronged, and put into me¹⁶²Babli Šabbat 151b. Gen. rabba 100(7).. Rebbi Ḥaggai in the name of Rebbi Joshia brought it from here: I shall scatter excrement on your faces, even excrement of your holidays¹⁶³Mal. 2:3.. At that moment, but his body will hurt him and his soul mourn for him¹⁶⁴Job14:22, Babli Šabbat 152b.. His sharecroppers, and his tenants, and his contractors do work¹⁶⁵They are independent contractors.; his agricultural workers, and his mariners, and his camel drivers do not work¹⁶⁶These are paid wages.. Rebbi Joshua ben Levi said, if he had a cow associated¹⁶⁷Arabic גמל “to be united, collected.” The cow is under contract to work with another owner’s cow as a pair, drawing a plough or a cart. in town, she works. Rebbi Yose said to him, this you are saying about one under contract; therefore not to start¹⁶⁸Existing contracts are to be honored but the mourner may not enter into new contracts..

שְׁנֵי אַחִין שְׁנֵי שׁוּתָפִין שְׁנֵי טַבָּחִים שְׁנֵי חֶנְווָנִים שֶׁאִירַע לְאֲחָד מֵהֶן דָּבָר הֲרֵי אֵילּוּ נוֹעֲלִין אֶת חָנוּתָן. (וַחֲבֵירָיו וּפוֹעֲלִין) [וַחַמָּרָיו וּפוֹעֲלָיו] עוֹשִׂין בְּצִינְעָה בְמָקוֹם אַחֵר. Two brothers, two partners, two butchers, two grocers, if there happened something to one of them¹⁶⁹The death of a close relative. they lock their store but (his colleagues and the workers) [his donkey drivers and his workers]¹⁷⁰Alteration by the Venice editor, to be deleted. work in privacy at another place¹⁷¹The last words missing in A, probably correctly. There is no reason why they could not serve their customers inside the locked store..

אָבֵל כָּל־זְמַן שֶׁמֵּתוֹ מוּטַּל לְפָנָיו אוֹכֵל אֶצֶל חֲבֵירוֹ. אֵין לוֹ חֶבֵר אוֹכֵל בְּבַיִת אַחֵר. אֵין לוֹ בַיִת אַחֵר עוֹשֶׂה מְחִיצָה וְאוֹכֵל. אִם אֵינוֹ יָכוֹל לַעֲשׂוֹת מְחִיצָה הוֹפֵך אֶת פָּנָיו כְּנֶגֶד הַכּוֹתֶל וְאוֹכֵל. וְאֵינוֹ לֹא מֵיסַב וְאוֹכֵל. וְלֹא אוֹכֵל כָּל־צוֹרְכוֹ. וְלֹא שׁוֹתֶה כָל־צוֹרְכוֹ. וְלֹא אוֹכֵל בָּשָׂר וְלֹא שׁוֹתֶה יַיִן. וְאֵין מְזַמְּנִין עָלָיו. וְאִם בֵּירַךְ אֵין עוֹנִין אַחֲרָיו אָמֵן. וַאֲחֵרִים שֶׁבֵּירְכוּ אֵינוֹ עוֹנֶה אַחֲרֵיהֶן אָמֵן. בַּמֶּה דְבָרִים אֲמוּרִים. בַּחוֹל. אֲבָל בַּשַּׁבָּת מֵיסַב וְאוֹכֵל. וְאוֹכֵל כָּל־צוֹרְכוֹ. וְשׁוֹתֶה כָל־צוֹרְכוֹ. וְאוֹכֵל בָּשָׂר וְשׁוֹתֶה יַיִן. וּמְזַמְּנִין עָלָיו. וְאִם בֵּירַךְ עוֹנִין אַחֲרָיו אָמֵן. וַאֲחֵרִים שֶׁבֵּירְכוּ עוֹנֶה אַחֲרֵיהֶן אָמֵן. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. הוֹאִיל וְהִיתַּרְתָּה לוֹ אֶת כָּל־אֵילּוּ חִייְבֵיהוּ בִּשְׁאַר מִצְוֹתֶיהָ שֶׁלְתּוֹרָה. חַיֵּי שָׁעָה הִיתַּרְתָּה לוֹ חַיֵּי עוֹלָם לֹא כָל־שֶׁכֵּן. רִבִּי יּודָה בַּר פָּזִי בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. הֲלָכָה כְרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. נִמְסַר לָרַבִּים אוֹכֵל בָּשָׂר וְשׁוֹתֶה יַיִן. נִמְסַר לַכַּתָּפִים כְּמִי שֶׁנִּמְסַר לָרַבִּים. ¹⁷²The text is from Berakhot 3:1 (Notes 42–47, ב); the baraita is also in Semaḥot X. Babli Berakhot 17b. All the time that his deceased is lying before him, he eats at his neighbor’s. If he has no neighbor, he eats in another room. If he has no other room, he makes a wall of separation and eats. If he is unable to make a wall of separation, he turns his face towards the wall and eats. He does not eat reclining; he does neither eat nor drink his fill. He eats neither meat nor drinks wine. One does not allow him to participate in a group to say Grace. If he recited Grace, one does not answer “amen” after him. If others recited Grace, he does not answer “amen”. That is on weekdays. But on the Sabbath, he does eat reclining; he eats meat and drinks wine, eats and drinks his fill. One lets him participate in a group to say Grace. If he recited Grace, one does answer “amen” after him. If others recited Grace, he answers “amen”. Rabban Simeon ben Gamliel¹⁷³In the Babli sources: Rabban Gamliel, a source of lesser authority. said: Because you allowed all of these, oblige him for all other obligations of the Torah¹⁷⁴And sexual relations with his pure wife are biblical obligations for any married man.. If you permitted him temporary life, so much more eternal life. Rebbi Judah ben Pazi in the name of Rebbi Joshua ben Levi: Practice follows Rabban Simeon ben Gamliel. If he was handed over to the public, he may eat meat and drink wine¹⁷⁵If the corpse was handed over to the public corporation handling burials, the “holy companionship”, the dead is no longer “lying before the family members” and they may eat and drink.. If he was handed over to the carriers¹⁷⁶To be delivered to the burial corporation. it is as if he was handed to the public.

אָבֵל בַּשַּׁבָּת הָרִאשׁוֹנָה אֵינוֹ הוֹלֵךְ לְבֵית הַכְּנֶסֶת. בַּשְּׁנִייָה הוֹלֵךְ לְבֵית הַכְּנֶסֶת וְאֵינוֹ יוֹשֵׁב בִּמְקוֹמוֹ. בַּשְּׁלִישִּׁית יוֹשֵׁב בִּמְקוֹמוֹ וְאֵינוֹ מְדַבֵּר. בָּרְבִיעִית שׁוֹוֶה לְכָל־אָדָם. רִבִּי יְהוּדָה אוֹמֵר. אֵיפְשַׁר לוֹמַר בַּשַּׁבָּת הָרִאשׁוֹנָה שֶׁהָרַבִּים מִתְעַסְּקִין עִמּוֹ. אֶלָּא הַשְּׁנִייָה הִיא הָרִאשׁוֹנָה. הַשְּׁלִישִּׁית הִיא הַשְּׁנִייָה. הָרְבִיעִית הִיא הַשְּׁלִישִּׁית. רִבִּי שִׁמְעוֹן אוֹמֵר. אָבֵל בַּשַּׁבָּת הָרִאשׁוֹנָה הוֹלֵךְ לְבֵית הַכְּנֶסֶת וְאֵינוֹ יוֹשֵׁב בִּמְקוֹמוֹ. בַּשְּׁנִייָה יוֹשֵׁב בִּמְקוֹמוֹ וְאֵינוֹ מְדַבֵּר. בַּשְּׁלִישִּׁית שׁוֶֹה לְכָל־אָדָם. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר. הֲלָכָה כְדִבְרֵי מִי שֶׁהוּא מוֹסִיף יָמִים. The mourner does not go to the synagogue on the first Sabbath. On the second he goes but does not sit in his place. On the third he sits in his place and does not talk. On the fourth he is equal to everybody. Rebbi Jehudah says, it is impossible to speak of the first Sabbath since the public cares for him, but the second is the first, the third is the second, the fourth is the third. Rebbi Simeon says, the mourner goes to the synagogue on the first Sabbath but does not sit on his place. On the second he sits on his place and does not talk. On the third he is equal to everybody¹⁷⁷Babli 23a; Semaḥot X. The opinion ascribed here to R. Simeon is not mentioned in the Babli sources.. Rebbi Joshua ben Levi said, practice follows him who adds days¹⁷⁸It is not known what this means. If one follows the rule that in matters of mourning practice follows the lenient opinion, it means that one follows R. Simeon who increases the days where there is no difference between the mourner and the other congregants (Babli 22a). If practice should follow the opinion that the mourner should observe a maximum of days not behaving like the other congregants, one has to follow the opinion ascribed here to R. Jehudah. The statement is quoted by Tosaphot 23a (top line) without explanation..

הֲרֵי שֶׁבָּא וּמַצָא אֵבֶל בְּתוֹךְ בֵּיתוֹ. בַּשֵּׁינִי וּבַשְּׁלִישִׁי מַשְׁלִים עַמָּהֶן. בָּרְבִיעֵי מוֹנֶה לְעַצְמוֹ. רִבִּי שִׁמְעוֹן אוֹמֵר. אֲפִילוּ (בַּשִּׁישִׁי) [בָּרְבִיעִי] מַשְׁלִים עַמָּהֶן. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר. הֲלָכָה כְרִבִּי שִׁמְעוֹן בְּשֶׁאֵינוֹ גְדוֹל מִשְׁפָּחָה. אֲבָל אִם הָיָה גְדוֹל מִשְׁפָּחָה מוֹנֶה לְעַצְמוֹ. כְּהָדָא רִבִּי מָנָא הוֹרֵי לְרִבִּי אַרְמֵנִייָא. מִכֵּיוָן שֶׁאַתְּ גְּדוֹל מִשְׁפָּחָה מְנֵה לְעַצְמָךְ. בְּשֶׁלֹּא הוּרְאוּ לוֹ רוֹב פָּנִים. אֲבָל אִם הוּרְאוּ לוֹ רוֹב פָּנִים נוֹטְלוֹ לַמֶּרְחָץ. כְּהָדָא רַב הוּנָא הוֹרֵי לַאֲחוֹי דֵּרִבִּי יְהוּדָה בַּר זַבְדִּי. מִכֵּיוָן שֶׁהוּרְאוּ לוֹ רוֹב פָּנִים נוֹטְלוֹ לַמֶּרְחָץ. If he came and found mourning in his house. On the second or third {day}¹⁷⁹If the person who was unaware of the death arrived on the 2^nd or 3^rd day of mourning. he finishes with them. On the fourth he counts by himself. Rebbi Simeon says, even on the (sixth) [fourth]¹⁸⁰In the absence of parallel sources there is no reason to prefer the Venice editor’s version over that of the scribe. he finishes with them. Rebbi Joshua ben Levi said, practice follows Rebbi Simeon if he was not the head of the family. But the head of the family counts by himself. As the following: Rebbi Mana instructed Rebbi <jacob in>¹⁸¹Addition from A. Armenia: since you are the head of the family, count by yourself. <this you are saying> if he did not see most of the people. But if most of the people were seen by him one takes him to the bath house¹⁸²Visiting the mourner is a meritorious deed. If the majority of the congregation came to pay their respects to the head of the family he would not have to sit alone without purpose. Since washing in a thermal bath is forbidden during the first seven days of mourning, this is a public demonstration that the late comer is following the rules of the remainder of his family.. As the following: Rav <rebbi>¹⁸³Reasons of chronology force the adoption of ’s text. Huna instructed the brother of Rebbi Jehudah bar Zavdi, since most of the people were seen by him, take him to the bath house.

אֵית תַּנָּיֵי תַנֵּי. שְׁמוּעָה קְרוֹבָה בְתוֹךְ שְׁלֹשִׁים. וּרְחוֹקָה לְאַחַר שְׁלֹשִׁים. אֵית תַּנָּיֵי תַנֵּי. שְׁמוּעָה קְרוֹבָה בְתוֹךְ שְׁנֵים עַשָׂר חוֹדֶשׁ. וּרְחוֹקָה לְאַחַר שְׁנֵים עַשָׂר חוֹדֶשׁ. רִבִּי אַבָּהוּ בִשֵׁם רִבִּי יוֹחָנָן. הֲלָכָה כְדִבְרֵי מִי שֶׁהוּא אוֹמֵר. שְׁמוּעָה קְרוֹבָה בְתוֹךְ שְׁלֹשִׁים וּרְחוֹקָה לְאַחַר שְׁלֹשִׁים. Some Tannaim state: Recent information is within thirty {days}, and deferred after thirty. Some Tannaim state: Recent information is within twelve months, and deferred after twelve month. Rebbi Abbahu in the name of Rebbi Joḥanan: Practice follows the words of him who says, recent information is within thirty {days}, and deferred after thirty²⁰⁶Babli 20a. The formulation in the Yerushalmi shows that it doubts the name attributions given as certain in the Babli..

הֲרֵי שֶׁשָּׁמַע שֶׁמֵּת לוֹ מֵת בָּרֶגֶל. לֹא הִסְפִּיקוּ יְמֵי הָרֶגֶל לָצֵאת עַד שֶׁשָּֽׁלְמוּ לֹו שְׁלֹשִׁים. חֲבֵרַייָא אָֽמְרֵי. מִכֵּיוָן שֶׁשָּׁמַע בְּתוֹךְ שְׁלֹשִׁים מוֹנֶה שִׁבְעָה לְאַחַר שְׁלֹשִׁים. אָמַר לוֹן רִבִּי יוֹסֵי. מִכֵּיוָן שֶׁשָּׁמַע בְּשָׁעָה שֶׁאֵינוֹ יָכוֹל לְהִתְאַבֵּל כְּמִי שֶׁשָּׁמַע לְאַחַר שְׁלֹשִׁים. [וְ]אֵין לוֹ אֶלָּא יוֹם אֶחָד בִּלְבַד. רִבִּי אִידִי דְקַיְסָרִין בְּשֵׁם רִבִּי יוֹחָנָן. בָּאָת לוֹ שְׁמוּעָה קְרוֹבָה בַשַּׁבָּת. קוֹרֵעַ לְמָחָר וּמִתְאַבֵּל. אָמַר רִבִּי חֲנַנְיָה. אֵינוֹ מִתְאַבֵּל. אָמַר לֵיהּ רִבִּי מָנָא. וְיֵשׁ קְרִיעָה בְלֹא אֵיבוּל. שֶׁכֵּן עַל אָבִיו וְעַל אִמּוֹ אֲפִילוּ לְאַחַר כַּמָּה חַייָב לִקְרוֹעַ. רִבִּי אַבְּהוּ בְּשֵׁם רִבִּי יוֹחָנָן. אֲפִילוּ טְפֵילָה לַטְּפֵילָה אָסוּר בְּתִגְלַחַת. כְּהָדָא רִבִּי מָנָא הֲוָה בְקַיְסָרִין. שֶׁמַע דִּדְמָךְ בַּר בְּרֵיהּ וַאֲזַל וּסְפַד. אָֽמְרוּן לֵיהּ. לֹא כֵן אַלְפָּן רִבִּי. אֲפִילוּ טְפֵילָה לַטְּפֵילָה אָסוּר בְּתִגְלַחַת. אֲמַר לוֹן. בְּאִינּוּן דַּהֲווֹן גַּבֵּיהּ. אֲנָן לָא הֲוִינָן גַּבֵּיהּ. רִבִּי אֶבודַמִי בַּר טוֹבִי בְשֵׁם רִבִּי אַבָּהוּ. וַאֲפִילוּ טְפֵילָה לַטְּפֵילָה חַייָב לִקְרוֹעַ. דְּאָמַר רִבִּי אַבָּהוּ. הֵאָנֵ֣ק ׀ דּוֹם מִיכָּן שֶׁהוּא צָרִיךְ לְצַווֵחַ. מֵתִים֙ אֵ֣בֶל לֹֽא־תַֽעֲשֶׂ֔ה. מִיכָּן שֶׁהוּא צָרִיךְ לְהִתְאַבֵּל. פְּאֵֽרְךָ֙ חֲב֣וֹשׁ עָלֶ֔יךָ. אִית דְּבָאֵי מֵימַר. אֵילּוּ הַתְּפִילִּין. אִית דְּבָאֵי מֵימַר. זֶה הַגִּיהוּץ. מָאן דְּאָמַר. אֵילּוּ הַתְּפִילִּין. אִי מַה תְפִילִּין לִשְׁנֵי יָמִים. אַף הָאֵבֶל לִשְׁנֵי יָמִים. מָאן דְּאָמַר. זֶה הַגִּיהוּץ. אִי מַה הַגִּיהוּץ שְׁלֹשִׁים יוֹם. אַף הָאֵבֶל שְׁלֹשִׁים. וּנְעָלֶי֖ךָ תָּשִׂ֣ים בְּרַגְלֶי֑ךָ. מִיכָּן שֶׁהוּא אָסוּר בִּנְעִילַת הַסַּנְדַּל. וְלֹ֤א תַעְטֶה֙ עַל־שָׂפָ֔ם. מִיכָּן שֶׁהוּא צָרִיךְ לְכַסּוֹת אֶת פִּיו. וִיכַסֶּינָּה מִלְרַע. אָמַר רַב חִסְדָּא. דְּלָא יְהַווּן אָֽמְרִין. פּוּמֵיהּ הוּא חֲשַׁשׁ. וְלֶ֥חֶם אֲנָשִׁ֖ים לֹ֥א תֹאכֵֽל׃ מִיכָּן שֶׁהַקְּטַנִּים הוֹלְכִין אֶצֶל הַגְּדוֹלִים. וּמְנַיִין שֶׁהַגְּדוֹלִים הוֹלְכִין אֶצֶל הַקְּטַנִּים. אָמַר רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. כָּתוּב כִּֽי־כֹ֣ה ׀ אָמַ֣ר ײ֨ אַל־תָּבוֹא֙ בֵּ֣ית מַרְזֵ֔חַ וג׳. If he was informed on the holiday about the death of a relative but the Thirty²⁰⁷The 30 days after the burial, when all mourning ends except for father and mother. were completed before the end of the holiday. The colleagues are saying, since he was informed within the Thirty, he counts Seven²⁰⁸He has to observe the strict Seven days of mourning for himself even though the other members of the family have stopped even the minor mourning rites of the Thirty. after the Thirty. Rebbi Yose said to them, since he heard at a moment where he could not mourn it is as if he was informed after Thirty(;) [and] he observes only one day²⁰⁹Babli 20b.. Rabbi Idi of Caesarea in the name of Rebbi Joḥanan: If he received recent information on the Sabbath, he tears {his garment} the next day and mourns²¹⁰Since as a general principle the Sabbath, while it is a day without mourning, is counted as one of the Seven or Thirty days. Therefore if the last day of the Thirty was a Sabbath, the information is recent and he has to act on it immediately after the end of the Sabbath.. Rebbi Ḥanania said, he does not mourn²¹¹By the principle just explained, his not mourning on the Sabbath must be counted as mourning and he ends mourning at the end of the Sabbath with the family. But since he would have to rend his garments, he has to make up after the Sabbath.. Rebbi Mana said to him, is there tearing without mourning? Since for his father or his mother even after a length of time he is obligated to tear²¹²This is R. Ḥanania’s answer to R. Mana. Rejected by the Babli, 20a/b.. Rebbi Abbahu in the name of Rebbi Joḥanan: Even as derivative of a derivative²¹³A person either not directly involved or a more distant relative. he is forbidden to shave. As the following: Rebbi Mana was in Caesarea. He heard that his grandson had died, and he went and eulogized²¹⁴It seems that instead of ספד “to eulogize” one has to read ספר “was groomed” as printed in more recent editions of the Yerushalmi.. They said to him, did the Rabbi not teach us, even as derivative of a derivative he is forbidden to shave? He said to them, those who were with him²¹⁵A bystander present at the time of death has to tear his clothes. Babli 15a.. We were not there. Rebbi Eudaimon bar Tobi in the name of Rebbi Abbahu: even as derivative of a derivative he is obligated to tear, as Rebbi Abbahu said, groan silently²¹⁶Ez.24:17. Since Ezechiel was commanded not to mourn at the death of his wife, the list of things he is forbidden is the list of things every other mourner is obliged to follow. Babli 15a., from here that he has to cry. Do not arrange mourning for the dead, from here that he has to mourn. Your splendor put on yourself, some want to say, these are tefillin. Some want to say, this is pressing²¹⁷Wearing freshly pressed garments.. He who says these are tefillin; just as tefillin refer to two days, also mourning two days? He who says this is pressing; just as pressing is for thirty days, also mourning thirty days²¹⁸The list in Ezechiel is a general guideline, not a legal document.? Put your shoes on your feet, from here that he is forbidden wearing shoes. And do not cover your mustache, from here that he has to cover his mouth. Could he cover it from below? Rav Ḥisda said, so they should not say, he has a mouth-ache. And do not eat men’s bread, from here that the smaller ones go to the greater ones²¹⁹The Prophet, who is an important personality, is forbidden to accept the meal of consolation offered him by common people.. And from where that the greater ones go to the smaller ones? Rebbi Samuel bar Rav Isaac said, it is written²²⁰Jer.16:5.: For so says the Eternal, do not go to a funeral repast²²¹Same argument as in Note 219, in the inverse direction., etc.

תַּנֵּי. אֵילּוּ דְּבָרִים שֶׁאָבֵל אָסוּר בָּהֶן כָּל־שִׁבְעָה. בִּרְחִיצָה בְסִיכָה בִנְעִילַת הַסַּנְדָּל וּבְתַשְׁמִישׁ הַמִּיטָּה מִלְּסַפֵּר וּמִלְכַבֵּס מִלִּקְרוֹת בַּתּוֹרָה ומִלְּשַׁנּוֹת מִדְרָשׁ הֲלָכוֹת וְהַגָּדוֹת מִשְּׁאֵילַת שָׁלוֹם וּמִלַּעֲשׂוֹת מְלָאכָה. מָאן תַּנָּא. אָבֵל אָסוּר בִּרְחִיצָה כָּל־שִׁבְעָה. רִבִּי נָתָן. רִבִּי אִמִּי הֲוָה לֵיהּ עוֹבְדָא. שָׁאַל לְרִבִּי חִייָה בַּר בָּא וְהוֹרֵי לֵיהּ כָּל־שִׁבְעָה כְרִבִּי נָתָן. רִבִּי יוֹסֵה הֲוָה לֵיהּ עוֹבְדָא. שָׁלַח לְרִבִּי בָּא בַּר כֹּהֵן. אָמַר לֵיהּ. וְלֹא כֵן אַלְפָּן רִבִּי. רִבִּי אִמִּי הֲוָה לֵיהּ עוֹבְדָא. וְשָׁאַל לְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ וְהוֹרֵי לֵיהּ כָּל־שִׁבְעָה כְרִבִּי נָתָן. אָמַר לֵיהּ. וְדִילְמָא תְּרֵין עוֹבְדִין אִינּוּן. אֲנָן אָֽמְרִין לָהּ עַל דְּרִבִּי חִייָה בַּר אַבָּא וְאַתּוֹן אָֽמְרִין לָהּ עַל דְּרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. וְעוֹד מִן הָדָא. רִבִּי חָמָא אָבוֹי דְּרַב הוֹשַׁעְיָה הֲוָה לֵיהּ עוֹבְדָא. שְׁאִל לְרַבָּנִן וְאָֽסְרִין. רִבִּי יוֹסֵה בָעֵי. הֵיידָן רַבָּנִן. רַבָּנִן דְּהָכָא [אוֹ] רַבָּנִן מִדְּרוֹמָא. אִין תֵּימַר רַבָּנִן דְּהָכָא. נִיחָא. אִין תֵּימַר רַבָּנִן דִּדְרוֹמָא. רַבְרְבַייָא קוֹמוֹי וְהוּא שְׁאִיל לִזְעִירַייָא. אִין תֵּימַר רַבָּנִן דְּהָכָא. נִיחָא. אִין תֵּימַר רַבָּנִן דִּדְרוֹמָא. אַתּוֹן שָֽׁרְייָן וְאֵינּוּן אָֽסְרִין. דְּתַנֵּי. מְקוֹם שְׁנָּהֲגוּ לִרְחוֹץ אַחַר הַמִּיטָּה מַרְחִיצִין. וּבְדָרוֹם מַרְחִיצִין. אָמַר רִבִּי יוֹסֵה בֵּירִבִּי בּוּן. מִי שֶׁהוּא מַתִּיר אֶת הָֽרְחִיצָה עוֹשֶׂה אוֹתָהּ כַּאֲכִילָה וּשְׁתִייָה. הָדָא דְּאַתָּ מַר בִּרְחִיצָה שֶׁהִיא שֶׁלְתַּעֲנוֹג. אֲבָל בִּרְחִיצָה שֶׁאֵינָהּ שֶׁלְתַּעֲנוֹג מוּתָּר. שְׁמוּאֵל בַּר אַבָּא עָלוּ בוֹ חַטָּטִין. אֶתוֹן וּשְׁאָלוּן לְרִבִּי יָסָא. מָהוּ דְּיַסְחֵי. אֲמַר לוֹן. וְאִין לָא סְחִי מַייִת הוּא. אִין כֵּינִי אֲפִילוּ בְתִשְׁעָה בְאַב. אִין כֵּינִי אֲפִילוּ בְיוֹם הַכִּיפּוּרִים. רִבִּי יוֹסֶי בֶן חֲנִינָה רָאוּ אוֹתוֹ טוֹבֵל. אִין לְקֵירוּיָיו לָא יָֽדְעִין וְאִין לְהַקֵּר גּוּפוֹ שֶׁאֵין רְחִיצַת צוֹנִין רְחִיצָה לָא יָֽדְעִין. הוֹרֵי רִבִּי בָּא בַּר כֹּהֶן כָּהֵן תַּנָּייָא. It was stated: The following are forbidden to the mourner all Seven {days}: Washing, anointing, wearing shoes, sexual relations, grooming, washing clothes, reading in the Torah, studying Midrash^222aThe derivation of a consistent corpus of rules and laws from biblical verses. “Torah” here includes all of the Hebrew Bible., practices, and homiletics, greeting, and working. ²²²This text is copied in Berakhot 2:7 (Notes277–293,ב). Who stated that the mourner is forbidden to take a bath during the entire Seven? Rebbi Nathan. Something happened²²³A close relative died. to Rebbi Immi; he asked Rebbi Ḥiyya bar Abba²²⁴He did not want to permit himself to bathe, so he asked a colleague (and sometimes student). who instructed him “all Seven days following Rebbi Nathan”. Something happened to Rebbi Yose; he sent to Rebbi Abba bar Cohen²²⁵The reasonable text is ב: He sent R. Abba bar Cohen (a very minor figure) to R. Aḥa, person of stature almost equal to R. Yose himself. who said to him: Rebbi, did you not so teach us that something happened to Rebbi Immi, he asked Rebbi Simeon ben Laqish who instructed him “all Seven following Rebbi Nathan”. He said to him, maybe these were two separate incidents, we say it in the name of Rebbi Ḥiyya bar Abba, you say it in the name of Rebbi Simeon ben Laqish²²⁶It is not known whether these are two different decisions by two different authorities, in which case they constitute precedent to be followed, or one decision reported in different ways and open to discussion.. And also from the following: Something happened to Rebbi Ḥama, father of Rav Hoshaya, he asked the rabbis and they forbade it. Rebbi Yose asked, which rabbis? The rabbis here or the rabbis in the South? If you say the rabbis of here, it is fine. If you would say the rabbis from the South, would he have asked minor authorities when greater ones were available to him? If you say the rabbis of the South, we would allow²²⁷One has to follow the reading common to G (which restarts here) and ב: They permit and they forbid, in which case none of their statements can serve as precedent. and they would forbid, as we have stated: “At a place where it is customary to bathe after a funeral²²⁸In the interpretation of Nahmanides (Writings, ed. Chavel, p. 175–176) this is not a general permission to bathe during the Seven days but only a sanitary prescription strictly referring to the aftermath of the burial., one may bathe; in the South one bathes.” Rebbi Yose ben Rebbi Abun said: He who permits that bath makes it like eating and drinking. That means, about a bath for pleasure. But a bath that is not for pleasure is permitted. Samuel bar Abba developed scab. They came and asked Rebbi Yasa, what is the rule, may he bathe? He said to them: If he does not bathe, would he not die²²⁹In case of scab this is a hyperbola but it means that all medically indicated ablutions are permitted during the Seven days.? If he needs it, even on the Ninth of Av. If he needs it, even on Yom Kippur²³⁰Even though the standards of medical necessity are different in the various cases.. They saw Rebbi Yose, son of Rebbi Ḥanina, immersing himself. They did not know whether it was for his emission²³¹An involuntary emission of semen which pollutes and requires immersion in a miqweh., they did not know whether it was to cool down because bathing in cold water is not called bathing²³²For the rules of mourning only warm baths are prohibited.. Rebbi Abba bar Cohen instructed following this statement²³³That cold bathing is permitted during the Seven. Babli Ta`anit 13a,13b..

הוֹרֵי רִבִּי אָחָא בַּבָּא מִן הַדֶּרֶךְ וְהָיוּ רַגְלָיו קֶיהוֹת עָלָיו שֶׁמּוּתָּר לְהַרְחִיצָם בַּמַּיִם. תַּנֵּי. אָבֵל וּמְנוּדֶּה שֶׁהָיוּ מְהַלְּכִין בַּדֶּרֶךְ מוּתָּרִין בִּנְעִילַת הַסַּנְדָּל. לִכְשֶׁיָּבוֹאוּ לָעִיר יַחֲלוֹצוּ. וְכֵן בְּתִשְׁעָה בְאַב וְכֵן בְּתַעֲנִית צִינּוּר. תַּנֵּי. מְקוֹם שְׁנָּהֲגוּ לִשְׁאוֹל בְשָׁלוֹם אֲבֵילִים בַּשַּׁבָּת שׁוֹאֲלִין. וּבַדָּרוֹם שׁוֹאֲלִין. רִבִּי הוֹשַׁעְיָה רַבָּא אֲזַל לְחַד אֲתַר. חֲמָא אָבֵילַייָא בְשׁוּבְתָא וּשְׁאַל בּוֹן. אֲמַר. אֲנִי אֵינִי יוֹדֲעַ מִנְהַג מְקוֹמְכֶם. אֶלָּא שָׁלוֹם עֶלֵיכֶם כְּמִנְהַג מְקוֹמֵינוּ. רִבִּי יוֹסֵי בֵּירִבִּי חֲלַפְתָּא הֲוָה מְשַׁבֵּחַ בְּירִבִּי מֵאִיר קוֹמֵי צִיפּוֹרָאִיי. אָדָם גָּדוֹל אָדָם קָדוֹשׁ אָדָם צְנוּעַ. חַד זְמַן חֲמָא אָבֵילַייָא וּשְׁאַל בּוֹן. אָֽמְרִין לֵיהּ. רִבִּי. אָהֶנּוּ דְאַתְּ מַתְנִי שְׁבָחֵיהּ. אֲמַר לוֹן. מָה עֲבַד. אָֽמְרוּ לֵיהּ. חֲמָא אָבֵילַייָא בְשׁוּבְתָא וּשְׁאַל בּוֹן. אֲמַר לוֹן. בָּעֵיי אַתּוֹן מֵידַע מָהוּ חֵיילֵיהּ. בָּא לְהוֹדִיעֵנוּ שֶׁאֵין אֵבֶל בַּשַּׁבָּת. דִּבְתִיב בִּרְכַּ֣ת ײ֨ הִ֣יא תַֽעֲשִׁ֑יר. זוֹ בִּרְכַּת שַׁבָּת. וְלֹֽא־יוֹסִ֖ף עֶ֣צֶב עִמָּֽהּ׃ זוֹ אֲבֵילוּת. כְּמַה דַתְּ אֲמַר נֶעֱצַ֥ב הַמֶּ֖לֶךְ עַל־בְּנֽוֹ׃ Rebbi Aḥa instructed about him who comes from the road and his feet ache that he is permitted to wash them with water²³⁴This is permitted in all cases as a medical necessity.. It has been stated: “A mourner and one excommunicated are permitted to wear sandals on a trip. When they come to town they should remove them. The same holds for the Ninth of Av and public fasts²³⁵Public fast days in times of draught. Babli 15b..” It is stated: “At a place where one is used to greet mourners on the Sabbath one may do so. In the South one does greet²³⁶The questionable “greeting” includes a phrase similar to the one prescribed in the Babli” “It is Sabbath where one may not console but consolation soon may come to you.”.” ²³⁷Gen. rabba 100(7). The great Rebbi Hoshaya went to some place, saw there mourners on the Sabbath and greeted them. He said to them: “I do not know the custom of your place, but be greeted according the custom of our place.” Rebbi Yose, son of Rebbi Ḥalaphta²³⁸He is the Tanna usually referred to simply as “R. Yose.”, praised Rebbi Meïr before the people of Sepphoris: A great, holy, and meek man. At some time, he saw mourners on the Sabbath and greeted them. They said to him: Is that the one whose praise you proclaim? He said to them, what did he do? They said to him, he saw mourners on the Sabbath and greeted them. He said to them: you have to recognize his strength; he comes to make you aware that there is no mourning on the Sabbath²³⁹He and R. Meïr induced the people in Galilee to adopt the custom of the South (i. e., Lydda and its surroundings) to allow mentions of consolation on the Sabbath. Babli 24a.. That is what is written²⁴⁰Prov. 10:22.: The Eternal’s blessing makes rich, that is the blessing of Sabbath, He will not add grief to it, that is mourning, as it is said²⁴¹2S.19:3.: The king is grieving about his son.

שְׁמוּאֵל אָמַר. פח״ז חוֹבָה. נת״ר רְשׁוּת. פְּרִיעַת רֹאשׁ חֲזִירַת קֶרַע זְקִיפַת הַמִּיטָּה חוֹבָה. נְעִילַת סַנְדָּל תַּשְׁמִישׁ הַמִּיטָּה רְחִיצָה רְשׁוּת. חַד תַּלְמִיד מִן דִּשְׁמוּאֵל שִׁימֵּשׁ מִיטָּתוֹ. שָׁמַע שְׁמוּאֵל וְאִיקְפִּד עָלָיו וָמִית. אֲמַר. לַהֲלָכָה אִיתְאֲמָרַת. דִּילְמָא לְמַעֲשֶׂה. רַב אָמַר. ח״ז חוֹבָה. פ״ן רְשׁוּת. חֲזִירַת קֶרַע זְקִיפַת הַמִּיטָּה חוֹבָה. פְּרִיעַת רֹאשׁ נְעִילַת סַנְדָּל רְשׁוּת. תְּרֵין בְּנוֹי דְרִבִּי נַפְקוּן. חַד רֵישֵׁיהּ מְגַלֵּי וּשְׁלִיח סַנְדָּלוֹי. חַד רֵישֵׁיהּ מְכַסֵּי וּלְבִישׁ סַנְדָּלוֹי. רִבִּי יוֹנָה סְלַק לְגַבֵּי רִבִּי גוֹרְיוֹן. נְפַק לְגַבֵּיהּ לְבִישׁ סַנְדָּלוֹי. אֲמַר לֵיהּ. מָה אַתְּ סְבַר דְּיַלְפִינָן עוֹבְדָא מִמָּךְ. לָא יָֽלְפִין עוֹבְדָא מִן בַּר נַשׁ זְעִיר. Samuel said, PḤZ are obligatory, NTR meritorious²⁴²Babli 24a.. Uncovering the head, turning around the tear²⁴³One has to wear the kaftan which was torn in honor of the deceased for the entire week (except the Sabbath) but after the funeral the tear should not be seen., turning the couch upright²⁴⁴So it cannot be used., are obligatory. Wearing shoes, sexual relations, washing²⁴⁵These three items are to be read in the negative: Not wearing shoes, not having sexual relations, not bathing., are meritorious. A student of Samuel had sexual relations. Samuel heard, was offended by him, and he died. He said, this was said as legal rule; maybe to be acted on? Rav said, ḤZ are obligatory, PN meritorious. Turning around the tear, turning the bed upright, are obligatory; uncovering the head, wearing shoes, are meritorious. Two of Rebbi’s sons went out, one with his head uncovered having taken off his shoes; the other with his head covered wearing shoes²⁴⁶This proves that Rebbi did not insist in his own family that particular rules should be followed. The case shows that it was not done that a person of rank would be seen in public without having his head wrapped in a kefiyah.. Rebbi Jonah went up to Rebbi Gorion, who came out to him wearing shoes. He said to him, what are you thinking? That one will adopt action from you²⁴⁷To change the general practice in Galilee not to wear shoes during the Seven days of mourning.? One does not learn action from an unimportant personality.

וּמִלִּקְרוֹת בַּתּוֹרָה. אָמַר רִבִּי יוֹחָנָן. וְאֵין וְאֵֽין־דּוֹבֵר אֵלָיו֨ דָּבָ֔ר. וַאֲפִילוּ דָבָר שֶׁלְתּוֹרַה. אָמַר לֵיהּ רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. כָּל־גַּרְמֵיהּ אִילּוּ תַנָּא לֹא הֲוָה מַיִית. מַאי כְדוֹן. כַּיי דָמַר רִבִּי יוּדָה בַּר פָּזִי בְשֵׁם רִבִּי יוֹחָנָן. בְּשֶׁלֹּא הָיוּ יוֹדְעִין בְּמַה לִפְתּוֹחַ לוֹ. אִם בְּגוּפוֹ אִם בְּמָמוֹנוֹ אִם בְּנֶפֶשׁ בָּנָיו וּבְנוֹתָיו. חַד תַּלְמִיד מִן דְּרַב חִסְדָּא אִיבְאַשׁ. שְׁלַח לֵיהּ תְּרֵין תַּלְמִידִיו דְּיִתְנוּן עִימֵּיהּ. אִיתְעֲבִיד קוֹמֵיהוֹן כְּמִין חִיוִי וְאַפְסְקוּן וּדְמָךְ. חַד תַּלְמִיד מִן דְּבַר פְּדָיָה אִיבְאַשׁ. שְׁלַח לֵיהּ תְּרֵין תַּלְמִידִין דְּיִתְנוּן עִימֵּיהּ. אִיתְעֲבִיד קוֹמֵיהוֹן כְּמִין (כּוֹסְבְָא) [כּוֹכְבָא] וְאַפְסְקוּן וּדְמָךְ. תַּנֵּי. אֲבָל שׁוֹנֶה הוּא בְמָקוֹם שֶׁאֵינוֹ רָגִיל. כְּהָדָא רִבִּי יָסָא הֲוָה לֵיהּ עוֹבְדָא. שְׁלַח לֵיהּ רִבִּי יוֹחָנָן תְּרֵין תַּלְמִידִין דְּיִתְנוּן עִימֵּיהּ. אִין מִשּׁוּם דְּשָׁרִי לָא יָֽדְעִין. וְאִין מִשּׁוּם דְּלָא רָגִיל לָא יָֽדְעִין. וְרִבִּי יָסָא לֹא רָגִיל. אֶלָּא כְגוֹן אִילֵּין מִילֵּיהוֹן דְּרַבָּנִן דְּבַר נַשׁ מִישְׁתָּאִיל בְּהוֹן וְקַײַם לֵיהּ כְּמָאן דְלָא רָגִיל. רִבִּי יוֹסֵי בַּר פֵּיטְרֻס חָמוֹי דְּרִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי קַדְמַייָא הֲוָה לֵיהּ עוֹבְדָא. שְׁלַח לֵיהּ בַּר קַפָּרָא תְּרֵין תַּלְמִידִין דְּיִתְנוּן עִימֵּיהּ. אִין דְּשָׁרִי לָא יָֽדְעִין. וְאִין מִשּׁוּם שְׁהָיָה לָהוּט אַחַר הַתּוֹרָה לָא יָֽדְעִין. וְתַנֵּי כֵן. אִם הָיָה לָהוּט אַחַר הַתּוֹרָה מוּתָּר. “Reading in the Torah.” Rebbi Joḥanan said, nobody was saying anything to him²⁴⁸Job 2:13., not even a word from the Torah. Rebbi Simeon ben Laqish said to him, he himself would not have died if he had stated²⁴⁹Since a person who studies continuously cannot be touched by the Angel of Death. Babli 24a.. What about it? As Rebbi Jehudah bar Pazi said in the name of Rebbi Joḥanan, because they²⁵⁰Job’s companions. were at a loss how to start with him, whether about his body, or his money, or the souls of his sons and daughters. A student of Rav Ḥisda became sick. He sent him two students to study with him. He turned before them into a kind of snake; they interrupted and he died²⁵¹If the Angel of Death is commanded to take the soul of a certain person who is studying permanently, he has to create a diversion which leads to an interruption of study. Babli 24a.. A student of Bar Pedaya became sick. He sent him two students to study with him. He turned before them into a kind of (oil cake) [a star]²⁵²The Venice editor replaced the כוסבא by the familiar כוכבא “star” which in the situation is most unlikely. One may read כוסבא as Arabic kisba “oil cake”.; they interrupted and he died. It was stated: But he may study a subject not familiar to him. As the following: Something happened to Rebbi Yasa²⁵³A close relative died.. Rebbi Joḥanan sent him two students to study with him. If because it is permitted we do not know; or if because it was a subject not familiar to him we do not know. What was not familiar to Rebbi Yasa²⁵⁴Since R. Yasa was an overriding authority, he must be assumed to be conversant with all talmudic subjects.? But for example rabbinic decisions people are asked about and it is for him as if not familiar²⁵⁵Decisions by others which might disagree with his own views.. Something happened to Rebbi Yose bar Petrus the first father-in-law of Rebbi Joshua ben Levi. Bar Qappara sent him two students to study with him. If because it is permitted we do not know; or if because he was ardent for words of the Torah we do not know. And it was stated thus: If he was ardent for words of the Torah it is permitted.

עַל כָּל־דָּבָר הָאָמוּר בַּתּוֹרָה כֹּהֵן מִיטַּמֵּא יִשְׁרָאֵל מִתְאַבֵּל. הוֹסִיפוּ עֲלֵיהֶם אָחִיו וַאֲחוֹתוֹ מֵאִמּוֹ וַאֲחוֹתוֹ הַנְּשׂוּאָה מִתְאַבֵּל וְאוֹנֵן אֲבָל לֹא מִיטַּמֵּא. אָרוּסָתוֹ לֹא מִתְאַבֵּל וְלֹא אוֹנֵן וְלֹא מִיטַּמֵּא. תַּנֵּי. כָּל־שֶׁמִּתְאַבְּלִין עָלָיו מִתְאַבְּלִין עִמּוֹ. רַב דָּֽמְכַת אַחְתֵּיהּ. וּפְקִיד לְחִייָה בְּרֵיהּ. אֲמַר לֵיהּ. כַּד תִּי סְלִיק לְגַבִּיי הֲוֵי שְׁלַח סַנְדַּלַךְ. רִבִּי מָנָא הֲווֹן בְּנוֹיי דְרִבִּי חֲנִינָה אָחוֹי מֵייתִין. אָתוּן וּשְׁאָלוּן לְרִבִּי יוֹסֵי. מָהוּ לִכְפּוֹת אֶת הַמִּיטָּה. אֲמַר לוֹן. לֹא צָרִיךְ. מַהוּ לִישָׁן עַל גַּבֵּי מִיטָּה כְפוּייָה. אֲמַר לוֹן. לֹא צָרִיךְ. מַהוּ לִקְרוֹת אֶת שְׁמַע וּלְהִתְפַּלֵּל. אֲמַר לוֹן. נִישְׁמְעִינָהּ מִן הָדָא. הֲרֵי שֶׁהָיָה עָסוּק עִם הַמֵּת בַּקֶּבֶר וְהִגִּיעָה עוֹנַת קִרְיַת שְׁמַע. פּוֹרֵשׁ לִמְקוֹם טַהֲרָה וְלוֹבֵשׁ אֶת תְּפִילָּיו וְקוֹרֵא קִרְיַת שְׁמַע וּמִתְפַּלֵּל. In any case mentioned in the Torah²²⁶It is not known whether these are two different decisions by two different authorities, in which case they constitute precedent to be followed, or one decision reported in different ways and open to discussion. for whom a Cohen defiles himself an Israel mourns. They added to these his maternal brother and sister²²⁷One has to follow the reading common to G (which restarts here) and ב: They permit and they forbid, in which case none of their statements can serve as precedent. and his married sister; he mourns and is in deep mourning but would not²²⁸In the interpretation of Nahmanides (Writings, ed. Chavel, p. 175–176) this is not a general permission to bathe during the Seven days but only a sanitary prescription strictly referring to the aftermath of the burial. defile himself. For his preliminarily wedded wife²²⁹In case of scab this is a hyperbola but it means that all medically indicated ablutions are permitted during the Seven days. he neither mourns nor is a deep mourner nor defiles himself. It was stated: About any one would mourn one joins in the mourning²³⁰Even though the standards of medical necessity are different in the various cases.. Rav’s sister died. He commanded to his son Ḥiyya, when you will visit us, take off your shoes. The sons of Rebbi Ḥanina the brother of Rebbi Mana, died. They came and asked Rebbi Yose, does one have to overturn the bed? He told them, it is unnecessary. Does one have to sleep on an overturned bed? He told them, it is unnecessary²³¹An involuntary emission of semen which pollutes and requires immersion in a miqweh.. What about reading the Shema` and praying? He told them, let us understand from the following: If he was occupied for corpse digging a grave and the time for reading the Shema` and praying arrived, he moves to a place of purity, puts on his tefillin, reads the Shema` and prays²³²For the rules of mourning only warm baths are prohibited..

מֵאֵימָתַי כוֹפִין אֶת הַמִּיטּוֹת. מִשֶּׁיָּצָא הַמֵּת מִפֶּתַח הֶחָצֵר. דִּבְרֵי רִבִּי לִיעֶזֶר. וְרִבִּי יְהוֹשֻׁעַ אוֹמֵר. מִשֶׂיִּסָּתֵם הַגּוֹלָל. וּכְשֶׁמֵּת רַבָּן גַּמְלִיאֵל כֵּיוָן שֶׁיָּצָא מִפֶּתַח הֶחָצֵר אָמַר רִבִּי לִיעֶזֶר לַתַּלְמִידִים. כְּפוּ אֶת הַמִּיטּוֹת. וּכְשֶׁנּסְתָּם הַגּוֹלָל אָמַר רִבִּי יְהוֹשֻׁעַ לַתַּלְמִידִים. כְּפוּ אֶת הַמִּיטּוֹת. אָֽמְרוּ לוֹ. כְּבָר כָּפִינוּם עַל פִּי זָקֵן. בְּעֶרֶב שַׁבָּת הוּא זוֹקֵף אֶת מִיטּוֹתָיו. בְּמּוֹצָאֵי שַׁבָּת הוּא כוֹפָן. תַּנֵּי. דַּרְגֵּשׁ נִזְקֶפֶת וְאֵינָהּ נִיכְפֵּית. רִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר. שׁוֹמֵט אַת הַקְּלַמֶנְטָרִין שֶׁלָּהּ וְדַייוֹ. רִבִּי יוֹסֵה בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. הֲלָכָה כְרִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יָסָא. מִיטָּה שֶׁנַּקְלִיטֶיהָ עוֹלִין וְיוֹרְדִין עִמָּהּ שׁוֹמְטָן וְדַייוֹ. ²³³That cold bathing is permitted during the Seven. Babli Ta`anit 13a,13b. When does one overturn the couches? From the moment when the dead left the gate of the courtyard, the words of Rebbi Eliezer. But Rebbi Joshua says, from when the cover plate was laid on the grave²³⁴This is permitted in all cases as a medical necessity.. And when Rabban Gamliel died, after he left the gate of the courtyard, Rebbi Eliezer said to the students: Overturn the couches. And when the cover plate was laid on the grave, Rebbi Joshua said to the students: Overturn the couches. They said to him: We already did turn them over on the orders of the old man. Friday evening he rights his couch, at the end of Sabbat he overturns them. It was stated: A dargesh is put upright²³⁵Public fast days in times of draught. Babli 15b. and is not turned over. Rebbi Simeon ben Eleazar says, he removes its qlmnṭryn²³⁵Public fast days in times of draught. Babli 15b. and that is enough²³⁶The questionable “greeting” includes a phrase similar to the one prescribed in the Babli” “It is Sabbath where one may not console but consolation soon may come to you.”. Rebbi Yose in the name of Rebbi Joshua ben Levi: practice follows Rebbi Simeon ben Eleazar. Rebbi Jacob bar Aḥa in the name of Rebbi Yasa, a couch whose posts are upright²³⁷Gen. rabba 100(7). and removed together with it, he takes them off and that is enough.

אֵי־זוֹ הִיא מִיטָּה וְאֵי־זוֹ הִיא דַּרְגֵּשׁ. אָמַר רִבִּי יִרְמְיָה. כָּל־שֶׁמְסָֽרְגִין עַל גּוּפָהּ זוֹ הִיא מִיטָּה. וְכָל־שֶׁאֵין מְסָֽרְגִין עַל גּוּפָהּ זוֹ הִיא דַּרְגֵּשׁ. וְהָא תַנִּינָן. הַמִּיטָּה וְהָעֲרִיסָה מִשֶּׁיְּשׁוּפֵם בְּעוֹר הַדָּג. אִם מְסָרֵג הוּא עַל גּוּפָהּ לְאֵי זֶה דָבָר הוּא שָׁפָהּ. אָמַר רִבִּי לָֽעְזָר. תִּיפְתָּר בְּאִילֵּין עַרְסָתָא קַיְסָרִייָתָא דְּאִית לָהּ נִיקְבָן. What is a couch and what is a dargesh? Rebbi Jeremiah²³⁸He is the Tanna usually referred to simply as “R. Yose.” said, one that one plaits³⁰Ex. 23:2. This declares rabbinic consensus to be superior to prophetic inspiration. This claim of rabbinic authority to override the will of Heaven is the mirror image of Jesus’s claim (Matth. 12:8) that the prophet (Son of Man) is master over biblical laws. on its body is a couch and one that one does not plait on its body²³⁹He and R. Meïr induced the people in Galilee to adopt the custom of the South (i. e., Lydda and its surroundings) to allow mentions of consolation on the Sabbath. Babli 24a. is a dargesh. But have we not stated²⁴⁰Prov. 10:22. “Bed and crib after he rubs them with fish skin²⁴¹2S.19:3.” If he plaits on its body, why does he rub²⁴²Babli 24a.? Rebbi Eleazar said, explain it with those Caesarean cribs that have holes²⁴³One has to wear the kaftan which was torn in honor of the deceased for the entire week (except the Sabbath) but after the funeral the tear should not be seen..

וּמְנָיִין לִכְפִײַת הַמִּיטּוֹת. רִבִּי קְרִיסְפִּי בְשֵׁם רִבִּי יוֹחָנָן. וַיֵּֽשְׁב֤וּ אִתּוֹ֙ לָאָ֔רֶץ. עַל הָאָרֶץ אֵין כָּתוּב כָּאן אֶלָּא וַיֵּֽשְׁב֤וּ אִתּוֹ֙ לָאָ֔רֶץ. אֶלָּא דָבָר שֶׁהוּא סָמוּךְ לָאָרֶץ. מִיכָּן שֶׁהָיוּ יְשֵׁינִין עַל מִיטּוֹת כְּפוּיוֹת. בַּר קַפָּרָא אָמַר. אֵיקוֹנִין אַחַת טוֹבָה הָֽיְתָה לִי בְתוֹךְ בֵּיתְךָ וּגְרַמְתָּנִי לִכְפּוֹתָהּ. אַף אַתְּ כְּפֵה מִטָּתָךְ. וְאִית דְּמַפְקִין לִישְׁנָא. יִכְפֶּה הַסִּרְסוּר. רִבִּי יוֹנָה וְרִבִּי יוֹסֵה תְּרֵיהוֹן בְּשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. חַד אָמַר. מִפְּנִי מַה הוּא יָשֵׁן עַל מִיטָּה כְפוּיָה. כְּדֵי שֶׁיְּהֵא נֵיעוּר בַּלַּיְלָה וְנִזְכַּר שֶׁהוּא אָבֵל. וְחוֹרָנָה אָמַר. מִתּוֹךְ שֶׁהוּא יָשֵׁן עַל גַּבֵּי מִיטָּה כְפוּיָה הוּא נֵיעוּר בַּלַּיְלָה וְנִזְכַּר שֶׁהוּא אָבֵל. From where the overturning of beds²⁴⁴So it cannot be used.? Rebbi Crispus in the name of Rebbi Joḥanan: They sat with him towards the ground²⁴⁵These three items are to be read in the negative: Not wearing shoes, not having sexual relations, not bathing.. It does not say here “on the ground” but they sat with him towards the ground, on something close to the ground. It follows that they were sleeping on overturned couches²⁴⁶This proves that Rebbi did not insist in his own family that particular rules should be followed. The case shows that it was not done that a person of rank would be seen in public without having his head wrapped in a kefiyah.. Bar Qappara said: A beautiful form²⁴⁷To change the general practice in Galilee not to wear shoes during the Seven days of mourning. I had in your house and you caused me to overturn it, you also overturn your bed! Some quote it by the expression “overturn the agent!²⁴⁸Job 2:13.” Rebbi Jonah and Rebbi Yose, both in the name of Rebbi Simeon ben Laqish. One said, why does he sleep on an overturned coach? So that he should wake up in the night and realize that he is a mourner. The other one said, since he sleeps on an overturned bed he wakes up in the night and realizes that he is a mourner.

אָמַר. אֵינִי כוֹפֶה אֶת הַמִּיטָּה. הֲרֵי אֲנִי יָשֵׁן עַל גַּבֵּי הַסַּפְסָל. אֵין שׁוֹמְעִין לוֹ. מִפְּנֵי שֶׁאָמַר. אֵינִי כוֹפֶה אֶת הַמִּיטָּה. אֲבָל אִם אָמַר. הֲרֵי אֲנִי כוֹפֶה אֶת הַמִּיטָּה. שׁוֹמְעִין לוֹ. מַתְנִיתָה לֹא אָֽמְרָה כֵן אֶלָּא וּכְשֶׁמַּבְרִין אוֹתוֹ כָּל־הָעָם מְסוּבִּין עַל הָאָרֶץ וְהוּא מֵיסֵב עַל הַסַּפְסָל׃ בְּכֹהֵן גָּבוֹל. הָא בְכֹהֵן הֶדֵיוֹט לֹא. וּבְרַבִּים. הָא בְיָחִיד לֹא. וְלָא עָֽבְדִין כֵּן. If he said, I do not overturn my bed but I shall sleep on the footstool²⁴⁹Since a person who studies continuously cannot be touched by the Angel of Death. Babli 24a. one does not listen to him. Because he said, I do not overturn my bed. But if he said, I am overturning my bed, one listens to him²⁵⁰Job’s companions.. The Mishnah does not say so but²⁵¹If the Angel of Death is commanded to take the soul of a certain person who is studying permanently, he has to create a diversion which leads to an interruption of study. Babli 24a.: “If one brings him the first meal²⁵²The Venice editor replaced the כוסבא by the familiar כוכבא “star” which in the situation is most unlikely. One may read כוסבא as Arabic kisba “oil cake”., the people sit in a circle on the ground and he sits in their circle on a footstool.” The High Priest, therefore not a common priest. In public, therefore not in private. But one does not act on this²⁵³A close relative died..

כְּפִײַת הַמִּיטּוֹת פְּעָמִים עוֹשֶׂה שִׂשָּׁה חֲמִשָּׁה אַרְבָּעָה שְׁלֹשָׁה. בְּעֶרֶב שַׁבָּת שִׁשָּׁה. בְּעֶרֶב שַׁבָּת עִם דִּימְדוּמֵי חַמָּה חֲמִשָּׁה. יוֹם טוֹב לְאַחַר שַׁבָּת אַרְבָּעָה. שְׁנֵי יָמִים טוֹבִים שֶׁלְרֹאשׁ הַשָּׁנָה שְׁלֹשָׁה. חַד תַּלְמִיד מִן דְּרִבִּי מָנָא הוֹרִי לְחַד מִן קְרֵיבוֹי דִּנְשִׂייָא. מִשֶּׁהוּא זוֹקְפָהּ שׁוּב אֵינוֹ כוֹפָהּ. כַּמָּה יָמִים הָיָה לוֹ. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יָסָא. שְׁנֵי יָמִים הָיָה לוֹ. רִבִּי בָּא רִבִּי אִמִּי רִבִּי יַעֲקֹב בַּר זַבְדִּי בְשֵׁם רִבִּי יִצְחָק. שְׁלֹשָׁה. רִבִּי חִינְנָא בַּר פַּפָּא הוֹרִי לִכְפוֹתָהּ אֲפִילוּ יוֹם אֶחָד. וְאִיתְחֲמִי לֵיהּ יַ֗עַן כִּ֤י מָרִ֨יתָ֙. תַּנֵּי. הַדָּר בְּפוּנְדָּק אֵין מְחַייְבִין אוֹתוֹ לִכִפּוֹת. דְּלָא יְהֲווֹן אָֽמְרִין. חָרָשׁ הוּא. Overturning the beds sometimes is for six, five, four, three {days}. On Friday, six²⁵³A close relative died.. On Friday before sundown, five²⁵⁴Since R. Yasa was an overriding authority, he must be assumed to be conversant with all talmudic subjects.. A holiday after the Sabbath, four²⁵⁵Decisions by others which might disagree with his own views.. The two days of New Year, three²⁵⁶Same argument as the preceding one, again assuming that the burial was on Friday preceding and the first day of the New Year is on Sunday, a case excluded in the computed calendar.. A student of Rebbi Mana²⁵⁷R. Mana I. instructed a relative of the Patriarch: after he uprights it he does not have to overturn again. How many days did he do it²⁵⁸Later practice denies the Tosephta (2:9) that beds have to be overturned after the Sabbath (cf. above, Note 233) if they had been overturned at least two days before the Sabbath. Babli 20a.? Rebbi Jacob bar Aḥa in the name of Rebbi Yasa: He did it for two days. Rebbi Abba, Rebbi Immi, Rebbi Jacob bar Zavdi in the name of Rebbi Isaac: three. Rebbi Ḥinena bar Pappus instructed to overturn it even for one day; but he saw in his dream because you rebelled²⁵⁹1K. 13:21. The instruction has to be retracted.. It was stated: One who stays in an inn²⁶⁰Greek πανδόκιον. In the quote by Tosaphot 21a (s.v. אלו) “a guest”, even if not in a public inn. does not have to overturn, so they should not say that he is a sorcerer.

הֲרֵי שֶׁמֵּת חָמִיו אוֹ חָמוֹתוֹ אוֹ אֶחָד מִקְּרוֹבֵי אִשְׁתּוֹ אֵינוֹ כוֹפָהּ לֹא לִכְחוֹל וְלֹא לִפְקוֹס אֶלָּא נוֹהֵג עִמָּהּ כְּדֶרֶךְ שֶׁהִיא נוֹהֶגֶת. וְכֵן הִיא שֶׁמֵּת חָמִיהָ אוֹ חָמוֹתָהּ אוֹ אֶחָד מִקְּרוֹבֵי בַעֲלָהּ אֵינָהּ לֹא כוֹחֶלֶת וְלֹא פוֹקֶסֶת אֶלָּא נוֹהֵגֶת עִמּוֹ כְּדֶרֶךְ שֶׁהוּא נוֹהֵג. שְׁמוּאֵל אָמַר. לֹא שָׁנוּ אֶלָּא חָמִיו אוֹ חָמוֹתוֹ. הָא אֶחָד כָּל־הַקְּרוֹבִים לֹא. רִבִּי בָּא בַּר כֹּהֵן אָמַר קוֹמֵי רִבִּי יוֹסֵי רִבִּי יוּדָה בַּר פָּזִי בְשֵׁם רִבִּי יוֹחָנָן. בְּדָר עִמּוֹ. קָם רִבִּי יוֹסֵי עִם רִבִּי יוּדָה בַּר פָּזִי. אָמַר לֵיהּ. אַתָּה שָׁמַעְתָּ מִן אָנוּךְ הָדָא מִילְּתָא. אָמַר לִיהּ. אַבָּא לָא הֲוָה אֲמַר כֵן. אֶלָּא אֲחוֹי דְּאִיתְּתֵיהּ דְּבַר נְחֶמְיָה מִית. אֲתוֹן וּשְׁאֲלוֹן לֵיהּ. מָהוּ לִכְפּוֹת אֶת הַמִּיטָּה. אֲמַר לוֹן. לֹא צָרִיךְ. מַהוּ לִקְרוֹת אֶת שְׁמַע וּלְהִתְפַּלֵּל. אֲמַר לֵיהּ. נִישְׁמְעִינָהּ מִן הָדָא. הֲרֵי שֶׁהָיָה עָסוּק עִם הַמֵּת בַּקֶּבֶר וְהִגִּיעָה עוֹנַת קִרְיַת שְׁמַע. הֲרֵי זֶה פוֹרֵשׁ לִמְקוֹם טַהֲרָה וְלוֹבֵשׁ אֶת תְּפִילָּיו וְקוֹרֵא קִרְיַת שְׁמַע וּמִתְפַּלֵּל. If his father-in-law or his mother-in-law or one of his wife’s relatives died, he cannot force her neither to put on kohl, nor make-up²⁶¹Greek φῡκος, Latin fucus. but behaves with her just as she behaves²⁶²Babli 20b.. And so he, if her father-in-law or her mother-in-law or one of her husband’s relatives died, puts on neither kohl nor make-up but behaves with him just as he behaves. Samuel said, they said this only about his father-in-law or his mother-in-law²⁶³But not for other relatives is he obliged to overturn his bed and observe the mourning rites even in her absence. In his mourning wife’s presence the rules were explained already, Notes 231–232, as stated later in the paragraph... Rebbi Abba bar Cohen said before Rebbi Yose: Rebbi Judah bar Pazi in the name of Rebbi Joḥanan: If he dwells with him²⁶⁴It is not clear who dwells with whom. Since the authenticity of the statement is denied, the exact meaning is unimportant.. Rebbi Yose met Rebbi Judah bar Pazi. He asked him, did you hear this from your father? He said to him, my father did not say so. In fact, the brother of Bar Nehemiah’s wife died. They came and asked him, does one have to overturn the bed? He told them, it is unnecessary. What about reading the Shema` and praying? He told them, let us understand from the following: If he was occupied digging a grave for a corpse and the time for reading the Shema` and praying arrived, he moves to a place of purity, puts on his tefillin, reads the Shema` and prays²³²For the rules of mourning only warm baths are prohibited..

מִפְּנֵי שֶׁאָֽמְרוּ שַׁבָּת עוֹלָה וְאֵינָהּ מַפְסֶקֶת וְהָֽרְגָלִים מַפְסִיקִין וְאֵינָן עוֹלִין׃ רִבִּי סִימוֹן בְּשֵׁם רִבִּי יוֹחָנָן. שֶׁהוּא מוּתָּר בְּתַשְׁמִישׁ הַמִּיטָּה. קָם רִבִּי יִרְמְיָה עִם רִבִּי יוּדָה בֵּירִבִּי סִימוֹן. אָמַר לֵיהּ. הָכֵין (מִן) [אָֽמְרִין] כָּל־תַּלְמִידוֹי דְרִבִּי יוֹחָנָן. לָא שְׁמַע בַּר נַשׁ מִינֵּיהּ הָדָא מִילְּתֳא אֶלָּא אָבוּךְ אָמַר לֵיהּ רִבִּי יַעֲקֹב. אִין דְּאִיתְאַמָרַת לָא אִיתְאַמָרַת אֶלָּא מִן אִילֵּין מִילַּייָא דְּהָכֵין הָכֵין. מִילְּתְֵיהּ דְּרִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָֽמְרָה. שֶׁהוּא אָסוּר בְּתַשְׁמִישׁ הַמִּיטָּה. דְּאָמַר רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. וַהֲלֹא אָֽמְרוּ. אֵין אֵבֶל בָּרֶגֶל. אֶלָּא שֶׁהָרַבִּים נוֹהֲגִין בּוֹ בְצִינְעָה. מָהוּ בְצִינְעָה. שֶׁהוּא אָסוּר בְּתַשְׁמִישׁ הַמִּיטָּה. הָתִיבוּן. הֲרֵי הָרֶגֶל הֲרֵי הוּא אָסוּר בְּתַשְׁמִישׁ הַמִּיטָּה וְאֵינוֹ עוֹלֶה. אַף הַשַּׁבָּת הוֹאִיל וְהִיא אֲסוּרָה בְתַשְׁמִישׁ הַמִּיטָּה לֹא תַעֲלֶה. אָמַר רִבִּי בָּא. אֶיפְשַׁר לְשִׁבְעָה בְלֹא רֶגֶל. אֲבָל אֵי אֶיפְשַׁר לְשִׁבְעָה בְלֹא שַׁבָּת. “Since they said, Sabbath is counted but does not interrupt, holidays interrupt but are not counted¹²⁸While mourning is forbidden on the Sabbath, it is counted as if mourning had been observed but it does not eliminate any of the traditional mourning periods. A holiday stops the mourning, but in case of the holiday occurring during the first week the holiday week does not diminish the required lesser mourning period following the end of the holiday..” Rebbi Simon in the name of Rebbi Joḥanan: Because he is permitted sexual relations²⁶⁵On a holiday.. Rebbi Jeremiah met Rebbi Judah ben Rebbi Simon. He said to him, (is that from) [so say]²⁶⁶The scribe’s text in parentheses is superior. all students of Rebbi Joḥanan? Nobody heard this from him except your father²⁶⁷Who was not a regular student of R. Joḥanan.. Rebbi Jacob said to him, if it was said, it only was said as one of the questionable statements²⁶⁸As noted later, sexual relations are forbidden de facto but not de jure.. The word of Rebbi Joshua ben Levi implies that he is forbidden sexual relations. As Rebbi Simon said in the name of Rebbi Joshua ben Levi²⁶⁹R. Simon’s statements in the name of his teacher R. Joshua ben Levi are authoritative. The Babli 24a brings it in the name of Rebbi Joḥanan., even though they said that there is no mourning on a holiday, the public observe it in private. What means in private? That he is forbidden sexual relations. They objected: Since on a holiday he is forbidden sexual relations and it does not count, the Sabbath where he is forbidden sexual relations should not count. Rebbi Abba said, it is possible to have Seven without a holiday²⁷⁰A very infrequent event does not lead to general rules.; it is impossible to have Seven without a Sabbath.