Keriah

(33) He recognized it, and said, “My son’s tunic! A savage beast devoured him! Joseph was torn by a beast!” (34) Jacob rent his clothes, put sackcloth on his loins, and observed mourning for his son many days. (35) All his sons and daughters sought to comfort him; but he refused to be comforted, saying, “No, I will go down mourning to my son in Sheol.” Thus his father bewailed him.

(30) They were still on the road when a rumor reached David that Absalom had killed all the princes, and that not one of them had survived. (31) At this, David rent his garment and lay down on the ground, and all his courtiers stood by with their clothes rent.^-h

(18) This one was still speaking when another came and said, “Your sons and daughters were eating and drinking wine in the house of their eldest brother (19) when suddenly a mighty wind came from the wilderness. It struck the four corners of the house so that it collapsed upon the young people and they died; I alone have escaped to tell you.” (20) Then Job arose, tore his robe, cut off his hair, and threw himself on the ground and worshiped.

(6) And Moses said to Aaron and to his sons Eleazar and Ithamar, “Do not bare your heads and do not rend your clothes, lest you die and anger strike the whole community. But your kin, all the house of Israel, shall bewail the burning that יהוה has wrought.

ראשיכם] אל תפרעו] means, let not your hair grow long (cf. Numbers 6:5) (Sifra, Shemini, Mechilta d'Miluim 2 40). From this (from the fact that Scripture forbade these particular mourners to let their hair grow long) it follows that an אבל (one mourning the death of a near relative) is forbidden to cut his hair. Moses's words therefore signified: Ordinarily an אבל may not cut his hair but ye, disturb ye not the joy of the Omnipresent God by displaying signs of mourning (Moed Katan 14b).

A mourner is obligated to rend his garments for his dead, as can be derived from Leviticus 10:6: "Do not rend your garments lest you die." Implied is that others must rend their garments. One must rend one's garments only while standing, as II Samuel 13:31 states: "And the king stood and rent his garments." Where does one rend his garment? In front. If one rends his garment from the back or from the sides or from the bottom, he does not fulfill the obligation to rend his garments, with the exception of a High Priest who must rend his garment from the bottom. What is the required measure for the tear? A handbreadth. It is not necessary to rip apart the border of the garment. One may rend his garments with a utensil. One may rend one's garments inside, not in the presence of others. Therefore he may place his hand inside his garment and tear it modestly. He is only obligated to tear his upper garment. For the entire seven days of mourning, he keeps the tear in front of him. If he desires to change his garments, he may. He is not required to rend the second garment, for any tear that is not made at the time of emotional excitement, is not a tear. When does the above apply? With regard to other deceased persons aside from his father and mother. For his father and mother, by contrast, he must rend his garment until he reveals his heart. He must rip apart the border of the garment; he may not tear it with a utensil, and must tear it outside, in the presence of people at large. He must tear all the garments he is wearing. His underwear - i.e., the garments worn next to his flesh - need not be ripped. If he changes his clothes, he is required to rend them for all seven days. Similarly, for his father and mother, he uncovers his shoulder and takes his forearm out from his garment, revealing his shoulder and his forearm. He passes before the bier in this manner. After his father and his mother are buried, however, he is not required to uncover his shoulder. A child's garments should be torn to create sorrow. When a dangerously ill person loses a close relative, we do not rend his garments, nor do we notify him lest he lose control of his emotions. We silence the women in his presence. A person should rend his garments when his father-in-law and mother-in-law dies as an expression of honor for his wife. Similarly, a woman should rend her garments for her father-in-law and mother-in-law as an expression of honor for her husband. When a person does not have an outer garment to tear at the time of a person's passing and he obtains a garment within the seven days of mourning, he is obligated to tear it. After seven days, he is not obligated to tear it. For his father and mother, he is obligated to tear it even if he obtains it after the seven days, but within the 30 days. Whenever a person goes out wearing a torn garment before the dead implying that he tore the garment because of them, he is deceiving people and degrading the honor of the dead and the living. When one tells a colleague: "Lend me your cloak so that I can visit my father who is dangerously ill," if, when he visits him, he finds that he died, he should rend the garment, mend it, and return it, reimbursing the owner for the tear. If he does not notify him that he is going to visit a person who is dangerously ill, he should not touch the garment. The following rules apply when one has a dangerously ill person in his home, that person faints and he thinks that he has died and hence, he rends his garments, the sick person regains consciousness and then dies. If he dies immediately after the garments are torn, he need not rend his garments again. If he dies after even a short time has past, he must rend his garments again. Similar concepts apply if someone tells a person that his father died and he therefore rent his garments and then it was discovered that his son died or if someone told him that a person close to him died, he thought it was his father and rent his garments and then he discovered that it was his son. If he realized the true situation immediately afterwards, he fulfilled the obligation to rend his garments. If he did not realize this until afterwards, he did not fulfill his obligation and is obligated to rend his garments again. When many close relatives die at once, a person should rend his garments once for all of them. If his father or mother are among them, he should rend his garments once for all the others, and once for his father or mother. The following rules apply when a person's close relative dies, he rends his garments because of him and then another close relative dies. If the second relative dies within the seven days of mourning, he should tear his garments again. If it is after the seven days, he need only add the slightest amount to the original tear. If a third close relative dies after the seven days of mourning for the second, again, he need only add the slightest amount to the original tear. And he can continue in this manner until he reaches his navel. Once he reaches his navel, he should distance himself at least three thumbbreadths and rend the garment again. When the garment is entirely torn in front, he may turn it around. When its upper portion is entirely torn, he may make the bottom the top. If he was told: "Your father died," and he rent his garments and after the seven days of mourning, his son died and he extended the tear, he may mend the lower tear, but not the upper tear as will be explained. If he was told: "Your son died," and he rent his garments and after the seven days of mourning, his father died, he may not merely extend the tear. Instead, he must make a new tear. For extending a tear is not sufficient for his father and mother.

Whenever a person rends his garments after the loss of a relative other than a parent, he may sew the tear after the seven days of mourning and mend it after thirty days. For one's father and mother, he may sew the tear after thirty days, but may never mend it. A woman should rend her garments and sew them immediately, even when she lost a father or mother, as an expression of modesty. Just as a person must rend his garments for the loss of his father and mother; so, too, he is obligated to rend his garments for the loss of a teacher who instructed him in the Torah, a nasi, the av beit din, the majority of the community who were slain, the cursing of God's name, the burning of a Torah scroll, when seeing the cities of Judah, Jerusalem, and the Temple in their destruction. All of these tears should be rent to the extent that one reveals his heart and they should never be mended. Although they should never be mended, they may be sewed irregularly, sewn after the sides are wound or twisted together, or sewn like ladders. All that was forbidden was Alexandrian mending. Whenever a person tears a garment in a place where it was sewn irregularly or sewn after the sides were wound and twisted together, his act is of no consequence. If, however, he rips a garment where it has been mended in an Alexandrian manner, it is of consequence. Even one turns a rent garment upside down and makes its collar its hem, he should not mend it. Just as the seller may not mend it; so, too, the purchaser may not. Therefore the seller must notify the purchaser that this tear may not be mended. What is the source that teaches that one is obligated to rend his garments at his teacher's death just as he rends his garments for his father? II Kings 2:12 states: "He was calling out: 'My father, my father, the chariot of Israel and its horsemen.' And then he no longer saw him. And he took hold of his garments and tore them into two halves." This teaches that one must rip apart the collar. What is the source that teaches that one is obligated to rend his garments at the death of the nasi, the av beit din, and a report that the majority of the community have been slain? II Samuel 1:11-12 relates: "David took hold of his garments and rent them as did all the people who were with him. They mourned, they cried, and they fasted until the evening for Saul - the nasi - for his son Jonathan - the av beit din - and for the people of God and the House of Israel for they fell by the sword" - this is an unfavorable report. What is the source which teaches that one is obligated to rend his garments when hearing the blasphemy of God's name? II Kings 18:37 states: "And Elyakim ben Chilkiyah who oversaw the palace, Shevna the scribe, and Yoach ben Asaf the secretary, came to Chizkiyahu with rent garments." Just as one who hears the blasphemy itself must rend his garments; so, too, one who hears the report of the blasphemy from the listeners must rend his garments. The witnesses are not obligated to rend their garments when they testify in court, for they already tore them when they heard the blasphemy. What is the source which teaches that one is obligated to rend his garments for a Torah scroll that is burnt? Jeremiah 36:23-24 states: "And it came to pass that when Yehudi would read three or four columns... until the entire scroll was consumed by the fire in the hearth. And neither the king nor his servants became fearful, nor did they rend their garments." Implied is that one is obligated to rend one's garments. One is obligated to rend one's garments only because of a Torah scroll that was burnt arrogantly as in the incident cited. One is obligated to rend one's garments twice: once for the parchment and once for the writing, as ibid.:27 states: "After the king burnt the scroll and the words." What is the source which teaches that one is obligated to rend his garments when seeing the cities of Judah, Jerusalem, and the Temple in their destruction? Jeremiah 41:5 relates: "Men came from Shechem, from Shiloh, and from Samaria, eighty men with their beards shaven and their garments rent." Whoever is present with a dying person at the time his soul expires is obligated to rend his garments even if he is not his relative. Similarly, when a virtuous person dies, everyone is obligated to rend his garments because of him, even though he is not a sage. They tear them a handbreadth as other mourners do. When, however, a sage dies, everyone is considered as his relative. They rend their garments for him until they reveal their hearts and uncover their right arms. The house of study of that sage should be discontinued for all seven days of mourning. Torah scholars have universally accepted the custom of rending their garments for a handbreadth in respect for each other even though they are equal in stature and neither of them teaches the other. Whenever a person rends his garments because of a sage who dies, as soon as he turns away from the bier, he may sew it irregularly. It appears to me that when a person rends his garments for a sage, he may mend them on the following day. For even when his teacher dies, one should mourn for him for only one day, either the day of his death or the day he hears the report of his death. Similarly, it appears to me that a person who rends his garments because of the death of the nasi or the like may sew them irregularly on the following day even though he may never mend them. When a report comes that a sage has died, we rend our garments only at the time he is eulogized. This is the honor granted to him. One may sew the garment that day and mend it on the following day. When the Av Beit Din dies, everyone rends their garments because of him and uncovers their left arm. All of the houses of study in the city are discontinued. The members of the synagogue enter the synagogue and change their places. Those who sit at the south should sit at the north and those who sit at the north should sit at the south. When a nasi dies, everyone rends their garments because of him and uncovers both arms. All of the houses of study are discontinued. The members of the synagogue enter the synagogue on the Sabbath, call seven men to the Torah reading and depart. They should not stroll in the market place, but instead should sit together in families mourning the entire day.

A person who tears [a length of a garment] sufficient to tie two stitches for the sake of tying two stitches is liable. In contrast, one who tears with the intent to ruin is not liable, for [his activity] is destructive in nature.
A person who tears in a fit of rage or [one who rends his garments] for the sake of a deceased person for whom he is required to rend his garments is liable, for by doing so he settles his mind and calms his natural inclination. Since his anger is soothed through this act, it is considered to be constructive in nature and he is liable.
A person who makes an opening for a neck [in a garment] on the Sabbath is liable.

The Sabbath is counted as one of the days of mourning. Nevertheless, the laws of mourning are not observed on the Sabbath with the exception of private matters, e.g., veiling one's head, marital relations, and washing with hot water. With regard to matters which are obvious, however, the mourning laws are not observed. Instead, one may wear shoes, position his bed upright, and greet everyone. If the mourner has another garment, he should change it. He should not wear a torn garment on the Sabbath even because of his father and mother. If he does not have a garment to change, he should turn the tear to the other side.

For no deceased one he rends the trim except for father and mother, the words of Rebbi Meïr. Rebbi Jehudah says, any tear which does not completely sever the trim is a frivolous tear. Rebbi Joḥanan disagrees with Rebbi Jehudah in two things. Rebbi Joḥanan heard that Rebbi Ḥanina was weak. He was going up to visit him. On the road he heard that he had died. He descended from his donkey, took out the good Sabbath garment, and tore it. As we have stated there: “The High Priest rends his garment below, the common priest above.” Rebbi Eleazar in the name of Cahana: On top, high starting with the seam, below, low starting with the seam. Rebbi Joḥanan said, really low. Rebbi Eleazar in the name of Cahana follows Rebbi Jehudah. If following Rebbi Jehudah, he should not tear at all! How about this? It is a stringency for the High Priest that he shall sever the seam completely. For all deceased he stitches together after Seven and mends after Thirty. For his father or his mother he never mends. It was stated in the name of Rebbi Nathan: A woman stitches together immediately and mends after Thirty {days}; for her father and her mother she never mends. What is mending? Like fabric. The ladder and the qepeš do not obstruct. For all deceased he rends the uppermost {garment} only. For his father or his mother even ten on top of the other. The head cover does not obstruct. A woman rends only the uppermost. It was stated: Rebbi Simeon ben Eleazar says, a woman rends the undergarment, turns it around, and rends the remainder.

LAWS OF RENDING GARMENTS One who suffered a bereavement, namely, [one] of [his] near-of-kin1 infra § 374. [died], for whom he is required to observe mourning rites, must rend [his garments] for him.2M.K. 24a: ‘A mourner who does not rend his garments, is guilty of a mortal offense.’ The requirement is Rabbinical and the Rabbis gave it support by reference to a Biblical verse — ShaK. It is customary that another person rends the garment, for then the mourner endures more grief, and on seeing a stranger rend his garment, and remaining silent he thereby acknowledges Divine Justice. The stranger must not rend more than is required. Otherwise, he is held responsible for damages. Even when the mourner himself rends the garment, he must not rend more than the law requires. If he rends more, he transgresses the law forbidding one to ruin anything wantonly (v. Deut. XX, 19) — P.Tesh. One must also rend garments when he collects the bones of a near-of-kin — G.Mah. (v. infra § 403, 2). The benediction recited when rending garments must contain the ‘Divine Name’ and the word ‘King’ — Bir. Yos. One must rend [his garments] while standing;3M.K. 20b, derived from the verse, ‘Then Job stood up and rent his mantle’ (Job I, 20). also II Sam. XII, 31. and if one rent [his garments] while sitting, he has not discharged his duty;4M.K. ibid. and he must rend again.5Tur citing Ghayyat; Asheri; Hag. Maim.; B.Yos. according to opinion of RaBaD; N; Mord. M.K. III — G. Some authorities state that if he had already rent in a sitting position, the reading is considered valid. A.H. In the first instance one must rend [his garments] before he conceals the face of the corpse.6B.Yos. citing SeMaK — G. Cf. supra § 339 according to which the mourner rends his garments when he reaches the words, ‘Judge of Truth.’ There is no contradiction between these rulings, since the former rule is in accordance with the custom to recite the Ẓidduk Haddin when the soul departs — Ba’er Heteb. If one has not rent garments after death, he may still do so throughout the seven days of mourning, for during this period it is still regarded as a ‘moment of excitement’ (v. M.K. 24a). The region for rending is all along the neck of the garment in the forepart; but if he rent in the back part, or in the lower parts of the garment,7Tur — G. or on the sides, he has not discharged his duty.8M.K. 26b. Yad, Ebel VIII, 1. Likewise if the garment is rent widthwise, one does not discharge his duty — P.Tesh. Gloss: Some say that one discharges his duty if he rends in the lower parts of the garment; and thus is the common practice to adopt the more lenient view, [viz.,] to rend in the lower parts of the garment,9These customs you will find in SeMaK, MaHaRIW, Ḥid. Agud. and Kol Bo — G. when rending for all other dead, for whom one does not observe mourning rites;10When one is present during the departure of the soul — ShaK. but for near-of-kin, for whom one must observe mourning rites, he does not discharge his duty with this rending, but must rend in the neck of the garment. And thus is the common practice.11SeMaK on the basis of Sem(H). IX, 18: ‘One who rends in the lower parts or on the sides of the garment has not discharged his duty. R. Judah says, that he has discharged his duty.’ In the case of other dead, who are not his near-of-kin, we accept R. Judah’s view. The extent of rending is a handbreadth.12M.K. 22b: ‘Said R. Abbahu, what text teaches this? Then David took hold on his clothes and rent them (II Sam. I, 11), and there is no taking hold of anything by less than a hand-breadth. Cf. Suk. 32b; Nid. 26a. If he rent [his garment] upon suffering a bereavement, and extends the rent, on sustaining another bereavement; if [the second bereavement] is after the seven [days, the additional rent] may be as small [as he wishes]; if during the seven [days], a handbreadth is required.13M.K. 26b. infra par 21. However, for his father and mother, [after having suffered a previous bereavement], even after seven [days], he rends until he bares his chest.14M.K. ibid. infra par. 18 and 2 Just as he rends for his near-of-kin, for whom he observes mourning rites, so does he rend in the presence of his near-of-kin, when the latter sustains a bereavement. In what respect? If his son's son dies, or his son's brother,15After divorcing his wife, she remarried and had a son from her second husband, who is now a maternal brother to his own son. or the mother16After having divorced her she died. of his son, he is required to rend in the presence of his son. So too, does he rend for his father-in-law and his mother-in-law, and a woman rends for her father-in-law and her mother-in-law.17M.K. 20b, 26b. Cf. Yad, Ebel II, 4; VIII, 5. Nowadays we do not follow this practice as will be explained infra § 374 in the subject of mourning. One who is present at the time of the departure of the soul of a Jewish man18M.K. 25a; Shab. 105b. or woman,19The Talmud (ibid.) compares this to a scroll of the law that is burnt in which case one is required to rend garments. Cf. Shab. ibid. Rashi s.v. לס״ת. The reason for rending garments when present at the death of a woman is because the loss is great and there is much anxiety — Tur. All agree that one should rend garments for a minor who was a student of the Bible — BaḤ. Cf. Ba’er Heteb and P.Tesh. for other opinions. is dutibound to rend garments;20Tur on the authority of N and B.Yos. even according to Rashi’s opinion — G. and even if at times [the person who died], committed a sin because of an irresistible desire, or [would] forsake the performance of a religious duty on account of trouble involved.21Tur citing R. Meir of Rothenberg. A precedent for this is King David who wept for his son Absalom — W.G. Even if he committed a grave sin which involves capital punishment by Court, nevertheless, since it was done out of an irresistible desire and not in a spirit of defiance, we must rend garments — P.Tesh. Gloss: But one who was in the habit of committing sins, is not mourned for;22Mord. M.K. end — G. Even if committed out of an irresistible desire — ShaK. and so much the more for one who is an apostate in respect of idolatry.23Ibid. and codifiers; San. 47a a.e. — G. Sem(H). II, 8; Hul. 41a. Some say that an apostate who was killed by a Gentile-[robber], is mourned for.24Hag. Asheri to M.K. III; O.Z. — G. Derived from San. ibid. His death is considered an expiation for his sins, for he no doubt repented at the point of death — ShaK. So too, [does one mourn for] a minor who commits apostasy along with his father or mother,25 supra § 159 end and infra § 345, 6. since he was under pressure;26Mord. and Hag. Asheri on the authority of RI and B.Yos. infra § 345 — G. Cf. Shab. 68b. and some say that we observe no mourning rites [for him], and this is the [accepted] fundamental principle.27Ibid. on the authority of R. Ḥananel — G. Tosef(Ẓ). San. XIV, 3 and cf. W.G. a.l. Those who dissociate themselves from the practices of the community, although they are not mourned for, [nevertheless], their children are mourned for.28O.Z.; cf. infra § 345 — G. For a worthy person,29Tur in accordance with RaBaD’s interpretation to M.K. 25a. against whom no suspicion is entertained with respect to any sin, or neglect of any religious duty, and who is not ill-reputed,30R. Jonah does not regard these as qualifications for a worthy person unless one shows a deep interest in the performance of kind deeds — N and BaḤ. although he is not great in learning,31Gem. ibid. — [the law is that] even if one was not present at the time of the departure of the soul, he is dutibound to rend [garments for him], provided he was present there between death and burial.32Derived ibid. from the story about the death of R. Safra. Cf. Sem(H). IX, 1 in accord with emendation of N in T.H. Scholars, however, are exempt from this rending.33Cf. B.M. 33a and v. P.Tesh. for other opinions. Gloss: Some say that one is not dutibound to rend [garments] for a worthy person unless one is present at the time of the departure of the soul; but one is required to weep and to mourn for him.34RaN to Shab. 105b; Hag. Maim. Yad, Ebel XII citing Ra’BIaH — G. And thus is the accepted practice, to adopt the lenient view.35Today, however, we are lenient in every respect with regard to these rendings — ShaK. For a scholar or a disciple who is questioned on a matter of Halachah in any reference and is able to answer it, one rends garments,36Tur from Asheri who derives this from RaBaD, based upon the case of R. Safra M.K. 25a and the case of R. Bun (or Abbun) Y.M.K. III, 7(83b): ‘Just as garments are rent for scholars, so also for their disciples etc.’ even after burial, on the day the [death] report [is received],37Derived from the above case of R. Safra for whom the Rabbis did not rend their garments. Their reason was that they did not learn from him directly. When Abaye reported to them the teaching that when a scholar dies all are considered his near-of-kin, the Rabbis took the view that what was done was done. However, Abaye said to them, ‘we learnt that if a scholar dies, as long as they are still engaged in a lament for him one is dutibound to rend garments for him. Hence, the ruling here. This is also derived from the case of Samuel (ibid. 24a) who, when informed that Rab died, rent thirteen garments for him, and said that the man before whom he trembled is gone. The same was done by R. Joḥanan when the death of R. Ḥanina was reported to him. if it is within thirty days [from death];38Ibid. 20b. If he did not rend garments for him at the time the death report was brought to him, he must rend at the time the lament is made, provided it takes place within the thirty days from death; but after the thirty days one does not rend even at the time that the lament is held — ShaK. and one rends [garments] for him at the time of his lament.39Ibid. 25a, ‘A scholar is honoured at the time of the lament.’ If one did not rend [garments] on the day the [death]-report [is received], and the time of the lament had already passed and he [still] had not rent, he no longer rends.40Thus implied in Tur and B.Yos. — G. This follows also from the case of R. Safra (supra). Cf. W.G. a.l. And [garments] are rent for him until the chest is bared;41Yad, Ebel IX, 11 as in the case of one’s parent. and it is an accepted practice among scholars everywhere to rend [garments] for each other to the extent of a handbreadth, although they are equals and neither is considered a teacher of the other.42Ibid.; B.M. 33a. Gloss: Some say that [garments] are not rent for a scholar unless the latter is his teacher, or [if] we know of the novel interpretations which he expounded, for this is [what is meant] by his teacher';43Asheri; Hag. Maim. citing R. Meir of Rothenberg — G. and thus is the practice to adopt the more lenient view in our countries. For his teacher from whom he derived the greater part of his wisdom, whether in Bible, Mishna or Gemara,44B.M. 33a, ‘R. Judah said, He from whom one derived the greater part of his knowledge.’ This refers to either Bible, Mishna or Gemara. Ibid., ‘It was stated, R. Isaac said on the authority of R. Joḥanan, the halachah is as R. Judah.’ one rends all his garments until he bares his chest.45Yad, Ebel IX, 2 and Tur. And some say that he rends only to the extent of a handbreadth,46Tur, derived from N and Asheri. and he never resews the rent;47M.K. 26a, ‘Our Rabbis taught, And these are rents that art not to be resewn: One who rends his garments for his father and mother or his teacher who taught him wisdom.’ Cf. Tosaf. a.l. s.v. קרע and Rashi and Tosaf. B.M. ibid. s.v. ומקרעין. even if he receives distant tidings,48 infra § 402. he must always rend [garments] for him. However, if he did not derive the greater part of his wisdom from him, he rends [garments] for him only according to the law of other dead, for whom he [must] mourn; and even if he learnt from him only a single matter, whether small or great, he must rend [garments] for him.49B.M. ibid., ‘R. Jose said: Even if he enlightened his eyes in a single Mishna only, he is considered his teacher. Said Raba: e.g., R. Seḥora who told me the meaning of Zohamalistron (ζωμóλιστρον). Cf. commentaries ibid. Gloss: Some say that a rent made for one's teacher who is not distinguished,50רבו מובהק A distinguished teacher refers to one from whom he has derived the greater part of his knowledge. Cf. supra § 242, 30. must also not be resewn.51Tur citing Asheri; B.Yos. on the authority of Rashi; Tosaf. and RaN — G. [With respect to] scholars who sit together, debate with, and resolve problems for one another, and study together, some say that they are considered to be in the category of a teacher who is not distinguished; others say that they are in the category of a teacher who is distinguished52The two opinions are found in Tur — G. B.M. ibid., ‘The scholars in Babylon arise before and rend their garments for each other in mourning.’ Cf. Rashi ibid. s.v. עומדין from which this is derived.; [still] others say that [garments] are to be rent only for one's teacher who taught him the greater part of his knowledge, but for fellow-collegiates who study together or for one who enlightened his eyes in a single matter, [rending garments] is merely an [additional] stingency,53According to this opinion Samuel and the Babylonian scholars (B.M. ibid.) rent their garments as an added stringency. and wherever such is the practice, it is followed, and wherever such is not the practice, it is not followed; but we do not rule thus.54Mord.; Hag. Asheri citing She’iltoth and Hag. Maim. on the authority of R. Meir of Rothenberg — G. One observes mourning for a teacher who had taught him wisdom for one day or one hour only — TaZ. Cf. supra § 242, 25. Hence it is the common practice to adopt the more lenient view in these countries. For all other dead, one rends [to the extent of] a hand-breadth in the uppermost garment, and this is sufficient; but for one's father and mother, one rends all his garments, even though he be wearing ten, until he bares his chest.55M.K. 22b. It is customary that for parents one rends his garments on the left side (close to the heart), and for other dead (e.g., a son, a brother etc.) one rends on the right side — ShaK on the authority of RaShaL. If one rent the undermost garment, he has discharged his duty — P.Tesh. One is permitted to take off a garment which he wishes to spare and to wear another garment for rending purposes, even in the case of losing a parent. Rending in a ribbon or cloth attached to a garment is not considered valid — G.Mah. and Bir. Yos. If he did not rend all his garments, he has not discharged his duty,56Derived from M.K. ibid. ‘The rending of one’s undershirt is not indispensable.’ Hence, it follows that in the case of all other garments it is indispensable. Cf. Asheri; T.H. on the authority of RaBaD. and he is rebuked [for this];57He is rebuked as in the case of one who disregards the performance of a religious duty enjoined by the Sages. Cf Tur a.l. and as long as the garment is upon him, he is instructed, 'Rend!,' even after thirty days. One is not required to rend his epikarsion.58M.K. ibid.: ‘And the rending of one’s ἐτπκάρσιλον is not indispensable.’ Cf. N; Asheri contra RaBaD; W.G. a.l. Some explain that it refers to the sweat-shirt, next to his skin;59Tur citing ‘Aruk. ‘Ar. Comp. s.v. אפיקרסין Cf. Yad; Ebel VIII, 3; T.A. I, 164 nn. 503-5. others explain that it refers to he uppermost garment which is called Caffa.60The Caffa is essentially a rich silk cloth worn on the head over the shoulders reaching down towards the middle of the body about 40 sq. in. Arabic (qufiyah, i.e., made in al-Qufah). And the custom has spread not to rend the Caffa for any dead whatsoever, even [not] for one's father or mother; and to rend for one's father or mother also the garment called chemise.61Kol Bo citing his teachers and SeMaK on the basis of ‘Aruk — G. Gloss: In these countries we do not follow this custom, [but the law is that] we do not rend the linen garment, namely, the sweat-shirt, nor [do we rend] the top mantle,62Thus also Mas’ath Biny. in Resp. But one is required to rend his jacket both for parents of for other dead — ibid. TaZ rejects this ruling, viz., to rend the jacket. For it is not definitely established that this garment should be rent according to the law, even if one should desire to adopt a stringent view, — for it may lead to a leniency in the case of other dead where only the top garment, (i.e., beneath the jacket) is required to be rent according to he law. ShaK in Nek. Hak. agrees with Mas’ath Biny. Kol Bo(G) I, p. 28, 7 who concludes that today we rend the vest. but all other garments one must rend for his father or mother,63Until he bares his chest. Cf. supra par. 9 — ShaK. and in [the case of] other dead, the top garment under the mantle.64SeMaG on the authority of the French Rabbis — G. Both the man as well as the woman are alike with respect to the law of rending [garments], only that the woman rends her undermost garment [first] and turns it front to back, and then rends her uppermost garment.65M.K. ibid. according to RaShBA’s interpretation. Cf. also Sem(H). IX, 7. This procedure is adopted in order to avoid exposure of her chest. This refers to rending garments for parents, in which case one is dutibound to rend all garments. Hence, she adopts the above procedure in order to avoid exposure of her chest, so that if men are present they should not be led to obscene thoughts. Although Isserles (supra par. 10) rules that the undermost garment is not rent, nevertheless, even exposure of the undermost garment may lead to obscenity — ShaK. For all other dead, if one desires, he leaves the upper selvage-border [around the neck] intact, and rends from under the border downwards; for his father or mother he must rend the entire border.66For only in rending the selvage-border proper does the garment appear as torn into two separate pieces (M.K. ibid.). Some say that even for other dead he must rend the border.67Mord. — G. This is in accord with R. Judah (ibid.): ‘Any rending that does not separate the selvage-border is considered a wanton rent.’ He derives this from II Kings II, And thus is the accepted practice.68MaHaRIW c. 6 — G. For all [other] dead one should rend inside, [i.e.,] not in the presence of people. Hence, he brings his hand inside and rends in privacy.69With the least publicity possible. However, for one's father and mother one rends only outside, [i.e.,] in the presence of all people.70Demonstrating his grief openly. M.K. ibid. Inside מבפנים and outside מבחוץ are explained by Rashi, quoted by some of the commentators (Cf. Be’er ha-Golah a.l.), but not found in cur. edd. of Rashi’s commentary on the Talmud, as meaning, privately and publicly, respectively. Ghayyat explains that ‘inside’ means the inner garment. Thus also N. This follows from the fact that the expressions מבפנים and מבחוץ are used and not בפנים and בחוץ. Caro combines both interpretations in stating the law here. Cf. also Yad, Ebel VIII, 2 with whom Caro agrees. Rashi in cur. edd. agrees with Ghayyat. For all other dead, if one desires, he rends with the hand or if he desires he rends with an instrument; for one's father and mother, [one rends] with the hand.71M.K. ibid. It is customary for another person to make an initial rent in the garment (either with his hand or with an instrument) and then the mourner completes the required rending himself — Hok. Adam. For all other dead, if one has occasion to change his garment during the seven days, he changes, but does not rend [afresh]; for one's father and mother, if one changes during the seven days, he rends all the garments [into] which he changes,72M.K. 24a. This refers to changing garments during a weekday. On the Sabbath, however, if one has occasion to change garments, he does not rend them even for his father or mother. If he has not garments to change into, he turns the rent side front to back (ibid. 24a). Thus also Yad, Ebel X, 1 and also implied infra § 400. This applies only if he changes to weekday garments but he must not change to Sabbath apparel (cf. infra § 389, 3) — ShaK. and never resews the rents, as in the first instance [of rending].73Y. M.K. III, 8(83d) end. For all other dead, one may turn the rent front to back during seven [days]; but not for one's father or mother.74R. Yeruḥam citing RaBaD — G. This is contrary to Sem(H). X, 10. For all other dead, one bastes the rent together, — this means to sew with irregular stitches — after seven days, and resews the edges after thirty days,75M.K. 22b. שלל refers to rough basting stitches; אחה to fine regular stitches — TaZ. It is permitted to baste together the edges of the rent on the eve of a Festival, provided it is close to evening after the Minḥa Service has been recited — ShaK. and it matters not whether the Festival occurred therein or not;76Hag. Maim. citing Ra’BIaH — G. Although a Festival annuls the seven or thirty days of mourning (v. infra § 399), that is true only with respect to the law of mourning where the lenient view is adopted, but not regarding the law of rending garments, where the strict view is followed. Hence, in the latter case complete seven or thirty days are required. Today, however, it is customary to resew the edges of the rent as soon as the period of mourning is over, for observance of mourning and rending of garments are on the same footing (cf. infra par. 30) — ShaK. for one's father or mother, one bastes the rent together after thirty days and never resews the edges;77It is forbidden to remove the rent part and to replace it by patching another piece of cloth underneath — P.Tesh. and G.Mah. After twelve months of mourning for parents, this may be done — BaḤ and TaZ. and a woman may baste [the rent] together forthwith out of respect due to her. Gloss: As long as it is forbidden to baste together, it is likewise forbidden to fasten the edges of the rent with a needle. There are localities where it is customary to be stringent even for other dead, viz., not to baste together within thirty days, and then it is even forbidden to fasten the edges of he rent with a needle.78MaHaRIW § 6 — G. For all other dead, if he desires, he bares his shoulder [in mourning];79On the meaning of this term, v. ‘Ar. Comp. s.v. חלץ n. 6. for his father or mother, he is obliged to bare his shoulder;80M.K. ibid. Sem(H). IX, 3. and thus he walks before the bier until [the corpse] is interred.81B.K. 17a. If the son is a great man and it is not dignified for him to walk with his shoulder bared, he is not dutibound to do so.82Derived by N from M.K. ibid. Cf. also Sem(H). ibid. A Nasi is equal to one's father with respect to baring the shoulder [in mourning], rending publicly and resewing the edges.83M.K. ibid. All those who rend garments for a Sage who died, — [the law is] that as soon as they have turned away their faces from the rear of the bier, they may baste together the rent84M.K. 25a. and resew the edges on the following day. On receiving the news of the death of a Sage, [after rending the garment], one bastes together the rent on the very same day, and resews the edges the next day;85Yad, Ebel IX, 12, 13 contra N who sees no reason why this should not be done the same day. Kes. Mish. a.l.; Sem(H). IX, 6; comments of W.G. and for a Nasi and one's distinguished teacher, one bastes together the next day but never resews the edges.86Yad, Ebel ibid.; W.G. a.l. For a Sage one bares the shoulder on the right; for the Ab Beth Din, on the left, and for a Nasi on both sides.87M.K. 22b; Sem(H). IX, 2. For one's father, mother and distinguished teacher, if he desires he bares either side or if he desires he bares both sides.88Asheri ibid. Thus also Tur. Some say that nowadays it is not customary to bare the shoulder at all.89Kol Bo on the authority of RI — G. And thus is the accepted practice today. For all other dead, if one did not receive the [death-] report until after thirty days, he does not rend.90M.K. 20b in accord with R. Mani. One who had no garment [at that time that is required to be rent according to law],91E.g., if his garments were torn or he was wearing borrowed garments or he possesses only a linen undershirt which is not rent (v. supra par. 10 Gloss) — ShaK. and [later, a garment that is required to be rent], chanced to come to his hand, — [the law is that if the garment was obtained] during the seven [days], he rends [it]; [if] after the seven [days], he does not rend [it]. However, for his father and mother he always92Y. M.K. III, 5(82c); Tur on the authority of Hal. Ged.; N. rends93M.K. ibid. in accord with R. Zera. all his garments.94MaHaRIW § 13 — G. This refers to all his garments which he wears at the time he received the report, but not to those which he has occasion to change to (v. supra par. 14) — ShaK. If the death report was received on the Sabbath, he rends on the night following the Sabbath as in the case of one who receives near tidings of other dead on the Sabbath (v. infra § 402, 7). One who either advertently or inadvertently did not rend garments; if it is still within the seven days of mourning, which is regarded as ‘the moment of excitement,’ he must rend; if it is after seven days, he does not rend; for one’s parents, one rends garments even after twelve months — N. If a person was ill and his mind was disturbed, the law is that when he returns to normal health, that moment is considered for him ‘the moment of excitement’ שעת חימום and he rends garments even for other dead, provided it is still within the thirty days. However, if his mind was not disturbed, but he did not rend because he was dangerously ill, TaZ states that after the seven days he is exempt from rending for his near-of-kin (excluding his parents). BaḤ and ShaK hold that the latter case is on the same footing as one whose mind was disturbed. infra § 396, n. 5 Just as he is forbidden to mend a rent which must not be resewn, so also is it forbidden to turn a garment upside down and resew the rent.95M.K. 26b in accord with R. Simeon b. Eleazar. Thus also Alfasi, Asheri, Maim., and N on the authority of Hal. Ged. Cf. Y.Shab. I, 3(4a); ibid. A.Z. I, 1(39b) where it is stated that with respect to Sabbath, mourning rites and idoltary the law follows R. Simeon b. Eleazar. Even the one who buys it is forbidden to resew [the rent]. Therefore, the vendor must inform the buyer thereof.96M.K. ibid. If he does not inform the buyer it is regarded as a purchase made in error — ShaK. And if he sold it to him without specifying and did not inform him [about the rent in the garment], the latter is forbidden to resew the rent until he knows that it is not one of the rents that may not be resewn.97Sem(H). IX, 20. Cf. however, supra § 16, 6 and § 316, 6, where it is stated that in a case where the buyer was not informed, he should have no apprehension contrary to the law stated here. Be’er ha-Golah removes the contradiction by saying that in our case the underlying reason is different, for were the rent one of those that may be resewn, the vendor would have done so himself, since a garment with a rent is worth less money. Cf. ShaK a.l. for further distinctions. It is forbidden to sell it to a Gentile.98Sem(H). ibid. Since the Gentile will undoubtedly resew the rent. One who rends his garment in a part that has been mended by hemming or chain-stitches, or where the edges were gathered up by cross or ladder-stitch, has not discharged his duty;99He must rend only where there was no previous rent. but if [he rent] in a part that has been reunited by the Alexandrian mending,100M.K. ibid. i.e., by stitching which is even on the surface and projects on the bottom,101N on the authority of RaBaD. Thus according to Be’er ha-Golah. W.G. points out that N does not accept this interpretation, but holds that the Alexandrian mending is even on both sides. Cf. Y. M.K. III, 8(83d); Sem(H). IX, 18; M.K. ibid. Tosaf. s.v. ובאיחוי. he has discharged his duty. [If] one rent [his garment] on sustaining a bereavement, and then suffered another bereavement; [if] during the seven days [of the first bereavement], he rends anew;102He may add a handbreadth to the first rent or he moves away a distance of three fingers and rends a handbreadth. infra par. 23 — TaZ and ShaK. [if] after the seven days, he extends the first rent a little. [If] he suffered a third bereavement after the seven days of the second one, he extends the rent a little;103Yad, Ebel VIII, 10 according to one opinion in M.K. ibid. Thus also Alfasi and Asheri. If this occurs during the seven days of the second bereavement, he must rend a handbreadth — ShaK. and thus he continues to extend until [the region of] his navel. Having reached the [region of the] navel, — [on sustaining another bereavement], he moves away a distance of three fingers [from the previous rent] and rends anew. [If] the forepart [of his garment] has become full [of rents], he turns [the garment] front to back;104And then rends in the front. [if] it becomes full [of rents] in the upper parts, he turns the garment upside down;105M.K. ibid. according to the first opinion. He adapts the bottom part for the neck and then rends — ShaK. [if] both these regions have become full [of rents], he is considered as one who has no garment and does not have to rend.106Y. M.K. III, 7(83c). [If] one was informed that his father died and he rent [his garment], and after seven [days] his son died and he added thereto; the lower part may be resewn but not the upper part. [If] one was informed that his son died and he rent [his garment], and after seven [days] his father died, he does not add thereto, but makes another rent,107If when rending the first time for his son, he rent the entire selvage-border, it is sufficient to merely add thereto — BaḤ. This is rejected by ShaK who maintains that even if the border was rent, he must make a new rent now. because [a rent made] for one's father or mother is not added to [a previous rent].108M.K. ibid. One who suffered two bereavements simultaneously, or two such reports reached him at the same time, makes one rent for both.109Tur on the authority of N, derived from M.K. ibid. [If] after he rent [his garment] he suffered another bereavement within the seven [days],110Tur — G. he makes a separate rent, either in the very same rent to which he adds and rends another handbreadth, or he moves away a distance of three fingers and rends a handbreadth; [if] after seven [days], he extends the first rent a little.111Cf. supra par. 21 and notes. [If] his father of his mother and one of his [other] near-of-kin died, he rends first for his father or his mother down to [the region of] the heart and moves away [a distance of] three fingers and rends a handbreadth for the other dead. [If] his father died and he rent [his garment] and after seven [days] one of his near-of-kin died, he adds to the first rent; and the lower part may be resewn but not the upper part. [If] one of his near-of-kin died and he rent [his garment], and then his father or his mother died, — [the law is that] whether it was during or after the seven [days], he moves away a distance of three fingers and rends on the side in the border of the garment, for he has to separate the selvage-border,112This means that although he separated the selvgae-border on making the first rent, nevertheless, since he is required to separate the border now too, therefore, a new rent is necessary and not a mere extension of the first — ShaK. and he rends until he reaches the [region of the] heart.113M.K. ibid. in accord with R. Judah b. Bathyra. [If] his father and his mother died simultaneously, he makes one rent for both.114For R. Judah b. Bathyra requires two separate rents only when one suffered one bereavement of his father or mother and another bereavement of one of the other near-of-kin; but in the case where both bereavements sustained were his parents, one rent suffices for both — N. [If] one was informed that his father died and he rent [his garment], and then it was discovered that it was his son [who died], he has discharged his duty of rending,115 TaZ supra § 234, 33. provided it became known to him within the period of an utterance.116The period of an utterance means the time it takes to extend a greeting. Cf. Naz. 20b. However, if it became known to him after the period of an utterance, he has not discharged his duty. But if he was informed that he suffered a bereavement, and thinking that it was his father, he rent [his garment], and then it was discovered to have been his son [who died], — [the law is that] he has discharged his duty, even if it became known to him only after the period of an utterance.117Ned. 87a. Thus Alfasi, Asheri and RaN. BaḤ rejects this ruling and states that the individual has not discharged his duty, because his act is not considered unspecified, since he thought it was his father. It would be regarded as unspecified only if he were to rend the garment ‘for whomever it is’ and not to think that it was his father, in which case he would have fulfilled his duty and not have to rend again, even if it becomes known to him after the period of an utterance. This reasoning finds support in D.M. on the authority of N.Yos., who writes that if one sustains a bereavement and knows not who it is, and rends garments without specifying for whom he does this, and later discovers who it was, discharges his duty on the principle of Bererah (v. Glos.). also Yad, Ebel VIII, 8; Sem(H) IX, 16; Y. M.K. 7(83c). One who has an invalid who fell into a swoon [and appears to be dead], and he rent [his garment] for him, and subsequently [the invalid] died; if he died within the period of an utterance from the time of rending, he is not dutibound to make another rending, but if not, he requires another rending.118Cf. Ned. ibid.; infra § 375, 1 Gloss. [If] one was informed that his father died and he rent [his garment] and observed some days of mourning, and subsequently was informed that he did not die, and he discontinued the observance [of mourning rites], after which he was again told that he did die the first time according to the report of the first people, he has discharged his duty of rending.119This is based upon the same principle stated supra in par. 25, viz., that another rending is required only if the death did not take place within the period of an utterance from the time of rending. Similarly here, according to the final report he received which verified the first tidings, the rending took place at the proper time. This, however, would not apply were he still alive at the time the first report was brought to him, for then it would be after the period of an utterance — TaZ and ShaK. In the latter case he would have to recite again the benediction, ‘Judge of Truth’ — Sede Ḥemed. Regarding the seven day period of mourning which he observed partially, it may be stated that since the mourning took effect through his initial observance, he does not have to complete the days he missed unwillfully. They are, therefore, counted in as part of his period of mourning. This matter, however, requires further study (cf. infra § 396) — ShaK. [With respect to] a minor who suffered a bereavement, — [the law is that] we rend [his garment] for him.120M.K. ibid. The reason given (ibid.) is in order to stir up grief. According to Ghayyat the law of rending the minor’s garments falls into the same category as all other religious duties into which minor children must be introduced. B.Yos. states that this is done even when the reason to stir up grief does not apply. Derisha holds that a minor who has reached the age when children are introduced into religious practices, must also observe all rites of mourning. This viewpoint is accepted by TaZ. ShaK in Nek. HaK. rejects this comparison. His reason is that only when the minor becomes of age during the seven days of mourning does the problem arise whether he should observe seven complete days of mourning. But if he is still a minor (less than thirteen years plus one day) this problem does not apply. D.Merb. agrees with ShaK. His reason is that by requiring him to observe the mourning rites, we thereby cause him to neglect the study of the Torah, which is not so in the case of rending garments. Cf. infra § 396, 3, notes 10-11. One who rends [his garments] on the Sabbath for his dead, although he desecrated the Sabbath, has discharged his duty of rending.121Shab. 105b. One who rends in a garment that was acquired illegitimately, has not discharged his duty.122Tur on the authority of N, who derives it from Y. Shab. XIII, 3(14a). This case differs from the one mentioned in the previous par., since here the object proper was obtained illegitimately and the rending is regarded as a religious act achieved through a wrong deed (cf. Suk. 30a) ; whereas in the former case only the act of rending was a sin. For a child regarding whom we do not know for certain that its months [of pregnancy] were complete, who died within thirty [days from birth] or even on the thirtieth day, we do not rend [garments].123Shab. 136b, because the rending of garments is a Rabbinical enactment and in a doubtful case we follow the more lenient view— TaZ. But when we know for certain that its months were complete we must rend garments and observe mourning rites — ShaK. One does not rend [garments] on a Festival day,124Mishna, M.K. 24b. even on the second Festival day of the Diaspora;125Yad, Ebel XI, 1 and N. In the Diaspora every Festival which is observed for one day is kept for two days because of doubt. For example, Passover occurs on the fifteenth of Nisan. It was necessary, therefore, to know when the New Moon appears in order to determine when the Festival was to be fixed. This was done through the testimony of witnesses. However, this applied only to the thirtieth day of the month, but the thirty-first day could be consecrated even without the confirmation of witnesses, since the moon renewed itself about every twenty-nine and a half days. Those who lived in the Land of Israel proper were easily contacted through messengers who were sent out to inform the people whether the Sanhedrin in the city of Jerusalem had consecrated the thirtieth or the thirty-first day of the month, thus making the month just passed full or defective. Hence, those who lived in the Diaspora could not be informed in time and because of doubt observed two Festival days. E.g., Passover was kept on the fifteenth and the sixteenth of Nisan. even the near-of-kin of the dead. However, during Hol ha-Moed125* Glos. one rends according to whatever the case may be, [viz.,] if one is present at the time of the departure of the soul, or if it is for a worthy person or for a scholar; for everyone according to the law as has been explained.126M.K. ibid., Mishna and Gem. Mishna le-Melek, Yad, Ebel ibid., who writes that for one who died and was interred (by Gentiles) on the first Festival day, he is not permitted to rend garments during the Festival week (Ḥol ha-Moed), but must postpone the rending until after the entire Festival is over, at which time mourning rites take effect. But if one suffered a bereavement during the Festival week, he is permitted to rend garments immediately after death at the moment of excitement (cf. O.Ḥ. § 547, 3) — P.Tesh. Gloss: Some say that it is customary to rend [garments] during Hol ha-Moed125* Glos. only for one's father and mother, and for all other dead one rends after the Festival.127Ter. Had. § 288 — G. And in a locality where there is no accepted practice, one must rend for all.128According to the custom not to rend garments during Ḥol ha-Moed, a distinction is made between one’s parents and other near-of-kin ; and according to the custom to rend garments during Ḥol ha-Moed (which finds support in Mishna ibid.), one must rend for all near-of-kin — TaZ. And even with respect to the former opinion, not to rend garments during Ḥol ha-Moed, it applies only if it is still possible to rend after the Festival, but where during the Festival the tidings are ‘near,’ and after the Festival they become ‘distant’, the law is that we rend during Ḥol ha-Moed — BaḤ. For ‘distant tidings one does not rend during Ḥol ha-Moed, even for parents, since the mourning rites are over, consequently the rending is also not made — RaShaL. Cf. O.Ḥ. § 546, 6. One who received near tidings during a Festival [i.e., on Hol ha-Moed]125* Glos. must rend [garments] even if after the Festival it becomes distant tidings.129Tur citing N. According to the Talmud, rending of garments and observance of mourning for seven days are interrelated, ‘There is no rending without seven days (of mourning).’ It might have been thought that in the present case one should not rend garments, since the mourning rites will not be observed after the Festival but for one day, for then the tidings become distant. We are therefore, informed in this par. otherwise. For the interrelationship between rending and mourning applies only if one receives the death report on the Festival day proper, when it is forbidden to rend garments, and after the entire Festival it becomes distant tidings, at which time the mourning rites are completely suspended but for one day. In such a case only do we apply the aforementioned principle, ‘There is no rending without mourning.’ However, when near tidings are received during Ḥol ha-Moed, when rending garments is permissible (v. supra par. 31), he rends even if it becomes distant tidings after the Festival. For the Festival merely interrupts the mourning rites but not the rending — TaZ and ShaK. One who goes forth before the dead with a garment already rent, [and] who makes show that he has rent but actually has not rent [his garment], robs the living and the dead.130M.K. 26b. For he thereby deceives everyone. One who says to his friend, 'Lend me your garment that I may visit my father who is ill,' and he went and found him already dead, rends it and resews the rent131Although the law is that for a father we must never resew the edges of the rent (cf. supra par. 15), in this case it is different, since he was only given implicit permission to rend the garment, in order to avoid embarrassment to the borrower, but he was never given acquisition rights. Consequently, he mends the rent — TaZ and ShaK. and returns the garment to him and compensates him for the damage done by the rent. But if he did not inform him [that he is going to visit his father],132He did not express the wish to visit his sick father. he must not touch it.133M.K. ibid. Cf. Sem(H). IX, 20. And even if he rends the garment, he has not discharged his duty, for he is regarded as a borrower without the knowledge of the owner, who is considered under such circumstances a robber (Cf. supra par. 29) — ShaK. One who lends his friend a garment to go to the house of mourning, is not permitted to take it back from him until the days of mourning are over.134Cf. Sem(H). ibid. In H.M. § 341 he [Caro] does not rule thus.135There is no contradiction between these rulings. In Ḥ.M. we deal with a case of one who borrows שואל a garment from his friend in order to visit a house of mourning and return, i.e., the borrower himself made this request of the lender. Therefore, since the lender agreed to accomodate the borrower, he may say, ‘I loaned you the garment for one day only,’ i.e., to go and return. In our present case, it was the lender משאיל who approached the borrower to go and perform the condolence rites. Hence, this precept rests upon the borrower every day of the seven days of mourning, and therefore, the lender must not demand the return of the garment before the entire period of mourning is over — ShaK. One must rend [garments] on hearing evil tidings, e.g., when the majority [of the people] of the community gathered for war and a report was received that they were smitten before their enemies,136M.K. ibid. Derived from, ‘Then David took hold of his clothes and rent them; and likewise all the men that were with him. And they wailed and wept and fasted until even, for Saul and for Jonathan his son and for the people of the Lord and for the house of Israel, because they were fallen by the sword’ (II Sam. I, 11-12). From this verse it appears that one must observe mourning rites all day. Therefore, the rent should be stitched together the following day. Likewise, may the rent be resewn on the next day — ShaK. This latter statement of ShaK, viz., that ‘the rent may be resewn the next day’ is attacked by the commentators (v. P.Tesh.), for according to the Talmud (v. also infra par. 39), a rent made on hearing evil tidings must never be resewn. It is, however, possible, that ShaK refers not to this case, but to other cases, viz., where a rent may be resewn, and on the basis of the above-mentioned verse, he holds that this should be done, not on the day the mourning rites are over, but rather on the following day. even if [only] a minority of them was put to death.137Thus N. Thus also if they went into captivity.138N.Yos. to M.K. III — G. One who hears the Divine Name,139M.K. 26a. He said, ‘May Jose smite Jose.’ Jose was a substitute for the Divine Name and was chosen because it contains four letters like the Tetragrammaton. Mishna, San. 56a. or even an attribute of the Divine Name, blasphemed,140Yad, Abodah Zarah II, 10 — G. This refers even to those attributes which may be blotted out or erased — P.Tesh. — and even if it was uttered in a foreign tongue it is considered an attribute,141N.Yos. San. ibid. — G. — is dutibound to rend [garments], provided he hears it from an Israelite,142San. 60a. For if we should rend garments on hearing blasphemy from Gentiles, our garments would be reduced to tatters — TaZ. — and some say that nowadays an apostate Israelite has the status of a Gentile,143N.Yos. ibid. — G. and even if one hears it from witnesses [who testify to the effect] that a certain person blasphemed [the Name], is dutibound to rend [garments].144San. ibid.; M.K. ibid. The witnesses, however, are not required to rend [their garments] again [on reporting].145Ibid. One who sees a Scroll of Law,146Ibid.; Sem(H). IX, 19 or phylacteries,147M.K. ibid. or even one Scroll of the Prophets or Hagioprapha148Thus Asheri, derived from the case of the Scroll which Jehoiakim burnt (v. Jer. XXXVI). that was burnt,149Similarly if torn, cut, blotted out by an Israelite or a Gentile by force — BaḤ. makes two rents,150One rent for damage done to the parchment and one for damage to the writing. provided only that it is burnt by force,151e., blamphemously, but not when it happens casually. San. and M.K. ibid. and only in the same manner as it once happened.148Thus Asheri, derived from the case of the Scroll which Jehoiakim burnt (v. Jer. XXXVI). One who sees the cities of Judea in ruin, or [at the sight of] Jerusalem or the Holy Temple, is dutibound to rend [garments].152 n. 148. All these [aforementioned] rents one is permitted to mend by hemming or chain-stitches, [or] to gather up by cross or ladder-stitch,153M.K. ibid. on the following day,154N.Yos.; R. Yeruḥam. Cf. Yad, Ebel. IX end and N in T.H. but they may never be resewn.153

When a person suffers the loss [the death] of one for whom he is obligated to mourn, he must tear his garments because of it. He must tear his garments while standing, as it is said, "And the king arose and tore his garments."1II Samuel 13:31. If he tore his garments while sitting, he has not fulfilled his obligation, and he must again tear his garments while standing. Initially he should tear them before the deceased is covered in the grave, when his sorrow is still intense. For the dead for whom one must observe laws of mourning, the tear in the garment must be made near the front of the neck. It must be made from the top, downward, and not in the width of the garment. The tear must be made in the very cloth of the garment,2The custom among certain “liberated” Jews to pin a black cloth on their garment and to tear it instead of the actual garment, certainly does not meet the requirements of Jewish law. and not at the seam. There are differences between tearing garments upon the death of a father or mother, and the tearing of garments upon the death of other relatives. For all deceased relatives, tearing a tefach3See glossary. of the outer garment is sufficient, and tearing it more than that is a transgression of, "You shall not destroy."4Deuteronomy 20:19. For a father or a mother, all the garments must be torn that are over against his heart, (see above Chapter 10:3 that the area of the heart is that which is opposite the bicep of the arm) except the undershirt which is not torn. Similarly, a garment that is worn only on occassions, over other garments, and at times one goes out without it, such as an overcoat, such a garment also does not need to be torn. If the mourner did not tear all the garments that he was required to tear, he has not fulfilled his obligation. Because of modesty, a woman should first tear her inner-garment in private, and turn the tear to the side, and then tear her outer garment, so as not to expose herself. (Even though she is covered by her undershirt, nevertheless, it would be immodest to do otherwise.) Upon the death of other relatives, it is the custom to tear the right side of the garments, and upon the death of a father or a mother, [it is the custom] to tear the left side of the garments, because the mourner must expose his heart, which is on the left side of his body. [However] if it was done otherwise, it does not invalidate the fulfillment of his duty. When tearing garments for all other deceased, it may be done by hand or with an instrument, but for a father or mother, it must be done by hand. It is customary for a member of the Burial Society to make a slight cut [in the garment] with a knife, and then the mourner takes hold of the place of the cut, and tears the garment. He must take care to tear the garment lengthwise and not in the width. For all other relatives, if the mourner changes his garments during the shivah period,5The seven days of mourning. he need not tear the garments, that he is now going to wear; but for his father or mother, if he changes garments during the weekdays of the shivah period, he must tear the garments into which he has changed. However, in honor of Shabbos, he should change garments, and not wear garments that are torn. If he has no other garments in which to change, he should turn the torn part backwards to conceal it. Changing garments for Shabbos in this instance, means putting on other weekday clothes, but he is forbidden to wear his usual Shabbos garments.6Today the prevailing custom is to wear regular Shabbos clothing even on the first Shabbos of the Shivah. Radvaz II 693, Birkei Yosef 400, Gra. According to halachah, garments that were torn for relatives, may be stitched together loosely after the shivah, and completely sewn after the thirty day period. For his father or mother, the mourner may stitch them together after thirty days, but he may never sew them completely. Even to cut out the torn part of the garment, and replace it by sewing in another piece of cloth, is forbidden. The prevailing custom is that within the thirty day period, even for other relatives, it is forbidden even to stitch them together loosely. Even to join the torn edges together with pins is forbidden within the thirty day period. A woman who is in mourning for her father or mother, may stitch them together immediately for modesty. All torn garments, which are forbidden to be sewn, are forbidden to be sewn even if the garments are sold; and therefore, the seller must inform the buyer. It is forbidden to sell such garments to a non-Jew. For all relatives who pass away, if one did not hear of their death until after thirty days, he need not tear his garments. [However] for a father or mother, the mourner must always tear the garments that he is wearing at the time he hears of their death.7If he is informed of their death on Shabbos, he tears his garments at night after Shabbos is over. (see Shulchan Aruch 402:7) Nevertheless, if he changes his garments afterwards, he need not tear them. The intervention of a Yom Tov, cancels the thirty day mourning period even in regard to tearing the garments. Therefore if Yom Tov intervenes during the thirty days of mourning for other relatives, the mourner may completely sew up the torn garment after the minchah prayer on the eve of Yom Tov. If he is in mourning for a father or mother, he may stitch together the torn garment. If a person tore his garments for the loss of a relative, and another relative died during the shiva period,5The seven days of mourning. he should leave a space of three finger breadths away from the first tear, and tear another tefach;3See glossary. or he should extend the originial tear by a tefach. But if the second death occured after the shivah, so long as he is wearing the torn garment, he need only extend the tear a bit and this is sufficient. However if the first death was that of some relative, and the second is that of his father or mother, then even after the [first] shivah, he must leave a space of three fingers breadths from the tear, and make a new tear as prescribed by the halachah, because the death of a father or mother is not considered merely as an additional sorrow. The same law applies when his father died first, and then his mother, or vice versa. If a person hears at one time about the death of his father and his mother, or of the death of two other relatives, he should tear his garments one time for both of them. But if he hears of the death of his father or mother together with the death of another relative, he should first tear his garments for his father or mother, and leave a space of three finger breadths, and make a new tear for the other relative. When a sick person has lost a relative, if his mind is clear [and he realizes his loss] but he is unable to tear his garments because of the seriousness of his illness, he is exempt from tearing his garments after [his recovery], unless he recovered within the shiva period, which is still considered a time of intense grief. If, however, he was unable to tear his garments because his mind was not clear, then when he regains his clarity of mind and realizes his loss which is then "his" time of intense grief, he must tear his garments if it is within the thirty days of mourning [for relatives]; but for the death of a parent, there is no time limit. If a child [a minor] lost a relative, even if the child has not yet reached the age of chinuch,8See above Chapter 165:10 regarding the age when the training of children begin. his garments should be slightly torn for him, to manifest sorrow and mourning. But if he has already reached the age of chinuch, it is a mitzvah for him to tear his garments like an adult. When death occurs on Chol Hamoed, it is the custom in these areas,9The author of Kitzur Shulchan Aruch refers to the areas of Hungary-Czechoslovakia. 10Mishnah Berurah quotes from Rema (547:6) that the Jews of Ashkenaz have the custom not to tear garments except for a father or mother (as the Kitzur Shuchan Aruch wrote). Mishah Berurah then defines Ashkenaz as the area of Germany-Austria, and says that in Poland the custom is to tear the garments for all relatives on Chol Hamoed. In places where there is no established custom, the garments should be torn for all relatives. (See Mishnah Berurah 547:17, 16, 11.) to tear the garments only for father or mother, whether it is the day of burial or the day when he heard even delayed news of their death.11See details, below chapter 206. However, if his father or mother died on Yom Tov, since the tearing of the garments had been postponed, he should not tear them on Chol Hamoed, [but wait] until after Yom Tov when the period of mourning begins. But for all other relatives, the garments are not torn on Chol Hamoed, until after the Yom Tov. However, if he heard on Chol Hamoed, current news of their death, which will become delayed news if he waits till after Yom Tov, in such an instance, he should tear his garments on Chol Hamoed.