Shulchan Arukh, Yoreh De'ah 399:3

דיני אבלות ברגל בראש השנה וי"ט שני של גליות. ובו י"ד סעיפים:
הקובר מתו קודם הרגל בענין שחל עליו אבילות ונהג בו אפילו שעה אחת קודם הרגל הרגל מפסיק האבלות ומבטל ממנו גזרת שבעה וימי הרגל עולים לו למנין שלשים הרי שבעה לפני הרגל וימי הרגל ומשלים עליהם השלשים ודוקא שנהג אבלות באותה שעה אפילו לא נהג אלא דברים שבצינעא כגון ששמע שמועה קרובה ביום שבת שחל להיות בערב הרגל שאע"פ שאינו נוהג אלא דברים שבצינעא הרגל מפסיק אבל אם שגג (או) הזיד ולא נהג אבלות או שהיה קרוב לחשכה ולא היה יכול לנהוג אין הרגל מבטל האבלות וכ"ש אם לא ידע במיתת המת קודם הרגל שאין הרגל מבטלו אלא נוהג ברגל דברים שבצינעא ומונה שבעה אחר הרגל ובאותם השבעה מלאכתו נעשית ע"י אחרים ועבדיו ושפחותיו עושים בצינעה בתוך ביתו דכיון דכבר נתבטל בשבעת ימי הרגל ממלאכה אע"פ שלא נתבטל מחמת האבל אלא מחמת הרגל סוף סוף נהג בדין אבילות בענין מלאכה הילכך אין להחמיר בו כמו בשאר אבילות ומלאכתו נעשית ע"י אחרים וכל ימי הרגל רבים מתעסקים בו לנחמו הילכך אין מתעסקין בו לנחמו אחר הרגל ורגל עולה למנין שלשים שהרי דין שלשים דהיינו גיהוץ ותספורת נוהגים ברגל ולא מתורת רגל בלבד אסור בהם אלא אף מתורת אבל שהרי מתורת הרגל מותר ללבוש כלים מגוהצים חדשים ולבנים ונוטל צפרניו במספרים ושמח שמחת מריעות והבא ממדינת הים ומבית השביה והשאר שמנו חכמים מותרין לספר ולכבס. ומדין אבילות אסור בכלם כמו בחול: One who buries his dead before a Festival in a case where mourning takes effect upon him, and he observed [mourning rites] accordingly even one hour¹This does not refer to a twelfth part of the day, but even if he observed mourning rites for a short while it suffices — ShaK. Furthermore, this does not mean that he must observe all mourning rites, but even if he removed his shoes alone, he has discharged his duty — TaZ. prior to the [advent of] the Festival, — [the law is that] the Festival interrupts the mourning and annuls for him the restrictions of the seven [days of mourning],²Tur derived from Mishna M.K. 19a and Baraitha ibid. in accord with the Sages. O.Ḥ. § 548, 7 and cf. M.K. 24b. and the Festival days are included for him in the counting of the thirty [days of mourning]; hence, there are seven [days] before the Festival³e., the short while prior to the advent of the Festival counts as seven days. and [in addition] the days of the Festival [proper], after which he completes the thirty [days].⁴M.K. 19b-20a. infra par. 7ff. This rule applies provided that he observed mourning rites at that moment,⁵Just before the advent of the Festival. Thus RaBaD. supra § 396, 1, n. 5. even if he observed only matters pertaining to private [mourning],⁶Thus Tur. infra § 402, 7; O.Ḥ. § 548, 19. e.g., [even if] he received near tidings on the Sabbath day which fell on the eve of the Festival, — [the law is that] although he observes [on the Sabbath] only matters pertaining to private mourning,⁷E.g., he interrupts the study of the Torah for a short while or he observes any other matter which pertains to private mourning with the intention to observe mourning rites thereby — A.H. the Festival interrupts [the seven and thirty days of mourning]. However, if inadvertently or⁸Thus Tur. wilfully he did not observe mourning [prior to the Festival], or it was close to nightfall, and [consequently], he was not able to observe [mourning rites], the Festival does not interrupt the mourning. And much more so if he was unaware of the person's death prior to the Festival, — [the law is] that the Festival does not interrupt [the mourning rites]⁹For than it is regarded as though the death occurred on the Festival, in which case the seven days are not annulled — A.H. save that he observes during the Festival matters pertaining to private [mourning]¹⁰Derived from the dictum of R. Joḥanan in Ket. 4a; M.K. 24a, that although there is no mourning on a Festival, nevertheless, one observes private mourning. Thus also T.H.; Ket. ibid., Tosaf. s.v. מסייע ; M.K. ibid., Tosaf. s.v. הכי; Tosef(Z). M.K. II, 6-9; Sem(H). VII, 7; Y.M.K. III, 5(83a). Matters of privacy refer only to the use of conjugal couch. Torah-study is permitted (contra M.Abr. to O.Ḥ. § 548, n. 5). So too, may the mourner be called to the reading of the Torah if this occurs on Simḥath Torah at which time everyone is called up. Otherwise, this would be regarded as public mourning, which is forbidden — P.Tesh. and [begins to] count the seven days [of mourning] after the Festival,¹¹The last day of the Festival which is observed only in countries outside the Land of Israel enters into the counting. and during those seven days his work is done [for him] by others,¹²This refers to work, which, if postponed, would entail an irretrievable loss (M.K. 19b, Tosaf. s.v. ומלאכתו) — A.H. and his male and female servants do [work] privately indoors,¹³In his house even if it is work, which, if postponed, would not entail an irretrievable loss — A.H. for since he has already been suspended from work during the seven days of the Festival, although he was not suspended [from work] on account of the mourning, but [rather] because of the Festival, — yet, after all, [the fact is that] he [automatically] observed the law [similar to that] of mourning with respect to work [during mourning], — hence, we do not adopt any stringency in this matter¹⁴After the Festival. as in the case of other mourning, and his work may be done [for him] by others; and throughout the Festival days the public busies itself with him to offer him comfort;¹⁵For one may offer words of comfort to a mourner on the Sabbath or on Festivals. hence, they do not busy themselves with him to offer him comfort after the Festival.¹⁶M.K. 20b. However, the Festival enters into the counting of the thirty [days],¹⁷M.K. 19b. for the law of thirty, viz., [with respect to the prohibition against] laundry work and hair-cutting, applies to the Festival [as well], and not only on account of the legal status of the Festival is he forbidden [to do] those things, but also because of the law of mourning,¹⁸Similar to the case of work not done on a Festival. this par. supra. — for as far as the legal status of the Festival is concerned, he is permitted to put on new white laundried garments and he may cut his nails with a scissors [on Hol ha-Moed],¹⁹ Glos. and may rejoice at social gatherings,²⁰Consequently, if he refrains from doing these things during the Festival week, he is regarded as having observed private mourning. Hence, the entire Festival week enters into the counting of the thirty days. On cutting the nails during Ḥol ha-Moed v. O.Ḥ § 532. Since here is not the principal source for the laws of Ḥol ha-Moed, Caro does not elucidate this matter here. and [likewise] one arriving from beyond the sea or coming out of captivity and the others whom the Sages enumerated and permitted to cut the hair and to wash garments [on Hol ha-Moed],¹⁹ Glos. but with respect to the law of mourning one is prohibited against doing all these things as on a weekday.

הקובר מתו ברגל בחול המועד נוהג דין אנינות כ"ז שלא נקבר ולאחר שנקבר נוהג דברים שבצינעא (ומ"מ מותר לייחד עם אשתו (ב"י בשם הראב"ד והרא"ש) וע"ל סימן שפ"ג ובא"ח סימן תקמ"ח) והרגל עולה למנין שלשים שמשלים עליו שלשים אפילו קברו בחג הסכות לא אמרינן דשמיני עצרת מבטל ומתעסקים ברגל לנחמו: הגה וכל מלאכה המותרת לעשות לו במועד בדבר האבד מותר לעשות בעצמו ואם אין דבר האבד נעשית ע"י אחרים בבתיהם ועבדיו ושפחותיו עושין בצינעה תוך ביתו (ב"י בשם רבינו ירוחם) : ולאחר הרגל מתחיל למנות שבעה ולכשיכלו שבעה למיתת המת אע"פ שעדיין לא כלו שבעת ימי האבלות מלאכתו נעשית על ידי אחרים בבתיהם ועבדיו עושין לו בצינעא בתוך ביתו ואין רבים מתעסקים בו לנחמו אחר הרגל מנין הימים שנחמוהו ברגל אבל מראים לו פנים כגון אם קברו בשלשה ימים האחרונים של רגל מלאכתו נעשית ע"י אחרים בשלשה ימים אחרונים של אבל ובמקומות שעושים שני ימים מונה השבעה מיום טוב שני האחרון הואיל ומדבריהם הוא עולה מהמנין ומונה מאחריו ששה ימים בלבד: One who buries his dead during the Festival on Hol ha-Moed,¹⁹ Glos. observes the law of Aninuth¹⁹ Glos. so long as the [corpse] is not buried;²¹M.K. 19b; T.H. Similarly on the second day of a Festival or on the first day, if he plans to have Gentiles attend to the burial (cf. supra § 341, 1) — TaZ, ShaK. and after it is buried he observes matters pertaining to private [mourning],²² supra par. 1 for sources and references., — nevertheless, he is permitted to be alone with his wife,²³B.Yos. citing RaBaD and Asheri and v. supra § 383; O.Ḥ. § 548 — G. Only in the case of a groom do we adopt stringencies in this matter (v. supra § 342); otherwise, privacy between man and woman is permissible, for this is equated to the case of a menstruant woman, in which case privacy is permitted — A.H. If he is a Kohen he may not pronounce the Priestly Benediction (v. M.Abr. to O.Ḥ. § 129, n. 6) — P.Tesh. — and the Festival is counted in the number of the thirty [days of mourning], after which he completes the thirty.²² supra par. 1 for sources and references. Even if he buried him on the Festival of Sukkoth,¹⁹ Glos. we do not say that Shemini Azereth¹⁹ Glos. annuls [the thirty days];²⁴M.K. 24b in accord with Rabina’s dictum. For even in the case where one observed mourning rites prior to the advent of the Sukkoth Festival, the law is that Shemini Aẓereth, which is regarded as an independent Festival, counts as seven days, but does not annul the mourning (v. infra par. 11), much more so in the present case where no mourning was observed before the Festival (cf. par. 1; infra § 402, 8) — W.G. Cf. Asheri M.K. III T.H.; M.K. ibid., Tosaf. s.v. דרבי אלעזר. If the burial takes place during the Sukkoth Festival, Shemini Aẓereth counts as one day only. If the burial takes place before the advent of the Sukkoth Festival, Shemini Aẓereth counts as seven days contra RaShaL who writes that Shemini Aẓereth, it is true does not annul the mourning rites, but as to entering into the number of thirty days, it does count as seven days even if the burial took place during the Festival — TaZ, ShaK. and one may busy himself during the Festival to offer him comfort.²⁵M.K. 20a. supra n. 15. Gloss: And all work which is permitted to be done for him during ḥol ha-Moed,¹⁹ Glos. [viz.,] a matter, the postponement of which, entails an irretrievable loss, — he [the mourner] is permitted to do himself; and if it is a matter, the postponement of which, does not entail an irretrievable loss, it may be done by others in their homes. However, his male and female servants may do [this type of work] privately in his house.²⁶B.Yos. citing R. Yeruḥam — G. And after the Festival he begins to count the seven [days];²⁷M.Abr. states that on the first day the mourner may don the Tefillin. Shebuth Ya’akob contests this. supra § 388, 1, n. 4. and when the seven days after the person's death are over,— although the seven days of mourning are still not over, — his work may be done by others²⁸M.K. 20a, Tosaf. s.v. שלשה. in their homes,²⁹Contra Tosaf. M.K. 19b s.v. ומלאכתו. and his servants may do [his work] for him privately in his home, and the public does not busy itself to offer him comfort after the Festival [for a period of days corresponding to] the number of days that they offered him comfort during the Festival, but they may visit him,³⁰Lit. ‘show him a friendly face.’ Y.M.K. III, 5(82b). e.g., if he buried him during [any of] the three latter days of a Festival his work may be done by others during the three latter days of mourning. However, in localities where they make two Festival days, he counts the seven [days beginning with] the second and final day of the Holiday,³¹The same applies to the second day of the New Year (Rosh ha-Shana) — ShaK. also Asheri M.K. This ruling holds even if the second day fell on a Sabbath. Some authorities state that this law refers only to a case where death and burial take place on the same day — P.Tesh. [for] since it is only Rabbinical, it is counted in the number [of the seven days] and he counts thereafter only six [more] days.

הא דרגל מבטל גזירת שלשים בשאר מתים אבל באביו ואמו שאסור (לספר) עד שיגערו בו חביריו אפילו פגע בו הרגל לאחר ל' יום אינו מבטל: As [to the law] that an [intervening] Festival annuls the restrictions of thirty, — [it applies] to other dead; but in [the case of one in mourning for] his father and/or mother who is forbidden to cut his hair until his friends rebuke him, — [the law is that] even if the Festival occurred after thirty days, it does not annul [this prohibition].⁴⁵Tur citing Asheri derived from M.K. 22a. Cf. supra § 390, 4 Gloss n. 17. However, with respect to the prohibition against bathing, washing garments, laundry work and cutting nails, one in mourning for a parent is on an equal footing with one in mourning for other dead. Hence, the Festival annuls these restrictions of the thirty days — A.H.

אם חל א' מימי האבלות חוץ מהשביעי בערב הרגל מותר לכבס ולא ילבשנו עד הלילה וטוב ליזהר מלכבס עד אחר חצות כדי שיהא ניכר שמפני הרגל הוא מכבס אבל לרחוץ אסור עד הלילה ויש מתירין לרחוץ אחר תפלת המנחה סמוך לחשיכה (וכן נוהגין): If one of the days of mourning⁴⁶Even the first day., excluding the seventh day,⁴⁷ par. 3 supra. fell on the eve of the Festival,⁴⁸In which case the Festival merely annuls the restrictions of the seven but not the thirty days. he is permitted to wash his garment,⁴⁹But hair-cutting is forbidden — ShaK. but must not put it on until night [arrives]; and it is better to be careful not to wash garments until after midday, so that it should be known that he washes his garments on account of the Festival;⁵⁰Asheri M.K. III citing RaBaD. but to bathe⁵¹Even in cold water, since he is permitted to bathe in cold water at night. On Ḥol ha-Moed he is permitted to bathe even in warm water, since the restrictions of the seven days have been annulled for him — M.Ber. is forbidden until night [arrives].⁵²M.K. 19b in accord with R. Huna. Some permit bathing after the Minḥa¹⁹ Glos. service,⁵³M.K. ibid., Tosaf. s.v. שאסור; ibid., Tosaf. s.v. ואמר Only bathing is permitted, but other mourning restrictions e.g., the prohibition against wearing shoes, remain in force until nightfall. Other authorities (e.g., RABaN) are of the opinion that other restrictions fall away from Minḥa onwards — M.Ber. According to the present ruling one must recite the Minḥa prayer first, after which the holiness of the Festival takes effect — M.Abr. close to nightfall, and this is the accepted custom.⁵⁴However, after the Festival bathing and washing of garments is forbidden until the thirty days are completed, since the restrictions of the thirty days were not annulled. O.Ḥ. § 548, 10 where the same ruling is found. Cf. however, Isserles ibid. that bathing is forbidden which contradicts his ruling here (v. TaZ and Shak a.l.). Isserles’ ruling is fundamental here, since here is the source of the laws of mourning — A.H.

ראש השנה ויום כפורים חשובים כרגלים לבטל האבלות: The New Year and the Dav of Atonement are regarded as Festivals [with respect] to annulling the mourning rites.⁵⁵Mishna M.K. 19a in accord with R. Gamaliel ibid. 24b. Although Rosh ha-Shana and Yom Kippur are not mentioned as Festivals in the Bible (cf. supra § 392, 2, n. 10), nevertheless, since we find the general designation, ‘These are the appointed seasons etc.’ (Lev. XXIII, 2) the seasons of the year are all compared to each other — B.Yos.

נהג שעה אחת לפני הפסח אותה שעה חשובה כז' וח' ימי הפסח הרי ט"ו ומשלים עליהם ט"ו אחרים: [If] he observed one hour⁵⁶Not necessarily a complete hour, but even less than that. [of mourning rites] prior to the Passover [Festival], — that hour is regarded as seven [days of mourning] and [with] the eight days of Passover, we have fifteen [days], and [then] he completes [the thirty days] by adding fifteen more [days after Passover].⁵⁷M.K. 24b.

שעה אחת לפני עצרת חשובה כשבעה ועצרת כיון שאם לא הקריב קרבנות עצרת בעצרת יש לו תשלומין כל שבעה חשוב כשבעה הרי י"ד ומשלים עליהם ט"ז אחרים ויום שני של עצרת עולה למנין הט"ז: [If he observed] one hour⁵⁶Not necessarily a complete hour, but even less than that. [of mourning] prior to the Feast of Weeks, it is regarded as seven [days] and [as to the first day of] the Feast of Weeks, since [the law is] that if one did not offer the [prescribed] offerings of the Feast of Weeks on the Feast of Weeks he has a supplementary period of full seven [days], — it is regarded as seven days. Hence, we have fourteen [days], and he completes [the thirty days] by adding fifteen more [days after the Festival]⁵⁸Ibid., and the second day of the Feast of Weeks enters into the counting of the fifteen [days].⁵⁹For the second day is only Rabbinical. supra par. 2 end.

שעה אחת לפני ר"ה בטלה ממנו גזירת שבעה מפני ר"ה וגזירת ל' מבטל ממנו יום כפורים ומגלח ערב יום כפורים וה"ה לקובר מתו בשלשה בתשרי שמגלח בערב יוה"כ: [If he observed] one hour⁵⁶Not necessarily a complete hour, but even less than that. [of mourning] prior to the New Year, the restrictions of the seven [days] are annulled for him on account of the [advent of] the New Year,⁶⁰M.K. ibid. and the Day of Atonement annuls for him the restrictions of the thirty [days]; and he may cut his hair on the eve of the Day of Atonement.⁶¹Asheri M.K. He may cut his hair even in the morning. This would be in accord even with Gloss supra par. 3 where Isserles rules that this should be done close to nightfall, since the eve of the Day of Atonement (Yom Kippur) is regarded as a festive day. Hence, he may cut his hair in the morning — A.H. Likewise, with respect to one who buries his dead on the third [day] of Tishri,¹⁹ Glos. — [the law is] that he may cut his hair on the eve of the Day of Atonement.⁶¹Asheri M.K. He may cut his hair even in the morning. This would be in accord even with Gloss supra par. 3 where Isserles rules that this should be done close to nightfall, since the eve of the Day of Atonement (Yom Kippur) is regarded as a festive day. Hence, he may cut his hair in the morning — A.H.

שעה אחת לפני יום הכפורים בטלה ממנו גזירת ז' מפני יום כפורים וגזירת ל' מבטל ממנו החג ומגלח בערב החג: [If he observed] one hour⁵⁶Not necessarily a complete hour, but even less than that. [of mourning] prior to the Day of Atonement, the restrictions of the seven [days] are annulled for him on account of the Day of Atonement, and the Feast [of Tabernacles] annuls for him the restrictions of the thirty [days], and he may cut his hair on the eve of the Feast [of Tabernacles].⁶²M.K. and Asheri ibid.

שעה אחת לפני החג והחג הרי י"ד ושמיני עצרת שבעה הרי כ"א ויום שני של שמיני עצרת הרי כ"ב ומשלים עליהם ח' אחרים: [If he observed] one hour⁵⁶Not necessarily a complete hour, but even less than that. [of mourning] prior to the Feast [of Tabernacles, the restrictions of the seven days are annulled for him] and [with] the Feast [of Tabernacles] there are fourteen [days], and Shemini Azereth¹⁹ Glos. [is regarded as] seven [days, so that in all] there are twenty-one [days],⁶³M.K. ibid. in accord with Rabina. supra par. 2 and notes. and [with] the second day of Shemini Azereth [Simḥath Torah]¹⁹ Glos. there are twenty-two; hence, he completes [the thirty days] by adding eight more [days].

הקובר את מתו שעה אחת לפני הרגל אותה שעה והרגל חשובים כי"ד ומיד אחר הרגל יש לו דין שבוע שלישי לענין שיושב במקומו ואינו מדבר: One who buries his dead one hour⁵⁶Not necessarily a complete hour, but even less than that. prior to the Festival, — [the law is that] that hour and the Festival are together] regarded as fourteen [days] and immediately after the Festival, he [the mourner] has the legal status of the third week with respect [to the law] that [the mourner] may sit [then] in his [customary] place [in the Synagogue], but must not engage in conversation.⁶⁴Tur citing R. Samson. Thus also Asheri M.K. III; Hag. Maim. Ebel X; M.K. ibid., Tosaf. s.v. דרבי. supra § 393, 2.

במקומות שעושין שני י"ט מי שמת לו מת ביום טוב שני שהוא י"ט האחרון של פסח או של חג או ביום טוב שני של עצרת וקברו בו ביום נוהג בו אבילות הואיל ויום טוב שני מדבריהם ואבילות יום ראשון שהוא יום מיתה וקבורה של תורה ידחה עשה של דבריהם מפני עשה של תורה אבל אם מת בי"ט שני של ר"ה וקברו בו ביום אינו נוהג בו אבלות שב' הימים כיום ארוך הם במה דברים אמורים בשבעה מתים המפורשים בתורה שכהן מטמא להם אבל אותם שהוסיפו עליהם כדאיתא בסימן שע"ד אין אבלותם אלא מדרבנן לפיכך אינו נוהג עליהם אבלות בשום יום טוב ואפי' באותם שאמרנו שנוהג אבילות ביום טוב שני אינו קורע והעולם נוהגין שלא להתאבל בי"ט שני של גליות על שום מת אפי' הוא יום מיתה וקבורה: הגה דסוברין כדעת האומרים שאין שום אבלות דאורייתא וכן המנהג פשוט ואין לשנות (ר"ת ור"י ורא"ש): In localities where two Festival days⁶⁵ supra § 340, 31 and notes. are observed, — one who suffered a bereavement on the second Festival day, viz., the last Festival day of Passover or Sukkoth¹⁹ Glos. or the second Festival day of Pentecost, and he buried [the corpse] on the same day, — [the mourner] observes on that [day] the mourning rites, since the second Festival day is [only] Rabbinical, and [since] mourning on the first day, — if it is the day of death and burial, — is Biblical, — [the law is] that a Rabbinical precept is superseded in face of a Biblical precept.⁶⁶Asheri M.K. III citing decisions of Hal. Ged.; M.K. ibid., Tosaf. s.v. דרבי end. However, if he died on the second Festival day of the New Year, and he buried him on the same day, he does not observe mourning rites, for both days [of the New Year] are [regarded] as one continuous day [of holiness].⁶⁷ Beẓ. 5b-6a. This applies to the seven dead mentioned explicitly in the Bible for whom a Kohen¹⁹ Glos. may defile himself, but those who were added to them as stated in § 374, the observance of mourning rites for them is only Rabbinical. Hence, he does not observe mourning for them on any Festival whatsoever. [Furthermore], even those [dead] for whom we said that he observes mourning on the second Festival day, — [the law is that] he does not rend garments [on their account].⁶⁵ supra § 340, 31 and notes. People, however, have adopted the practice not to observe mourning rites on the second Festival day of the Diaspora for any dead whatsoever, even if it the day of death and burial,⁶⁸Cf. supra § 398 and notes. Gloss: For they accept the opinion of those who say that no mourning is Biblical, and this is the accepted practice and should not be altered.⁶⁹R. Tam, RI and Asheri — G.

מת לו מת בערב יו"ט ונתיירא שמא לא יספיק לקברו מבעוד יום ומסרו לעובדי כוכבים שיוליכוהו לקברו כיון שהוציאוהו מהעיר ונתכסה מעיני הקרובים חלה עליו אבלות ואם הוא שעה אחת קודם הרגל ונהג בה אבלות בטלה לה גזירת שבעה אע"פ שנקבר ביום טוב: One who suffered a bereavement on the eve of a Festival day and he was afraid lest he have not sufficient time to bury him [before the advent of the Festival] whilst it is still day, and [consequently], gave [the corpse] over to Gentiles [in order] that they take him away for burial, — [the law is that] as soon as they carry him out of the city and he [the corpse] becomes hidden from the eyes of the near-of-kin, mourning takes effect upon him,⁷⁰The mourner. and if it is one hour⁵⁶Not necessarily a complete hour, but even less than that. prior to the Festival and he observed mourning rites therein, the restrictions of the seven [days] become annulled [with the advent of the Festival] although he was buried on the Festival [proper].⁷¹Cf. supra § 376, 2 and notes for exposition of the present ruling.