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Laws of Mourning on Shabbat and Holidays
Family Law
Sources
A
Rav Pappa granted permission to Rav Avya the Elder
to speak
and he taught
the following in public: If one’s relative died shortly before Rosh HaShana, his
one day
of mourning
before Rosh HaShana and Rosh HaShana
itself together count as
fourteen
days, because Rosh HaShana is treated like a seven-day Festival.
Ravina said: Therefore,
if one’s relative died shortly before
Sukkot
, his
one day
of mourning
before the Festival
of
Sukkot
,
and the Festival
of
Sukkot
itself, which is seven days…
Moed Katan 24b:10-12
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…
Mishneh Torah, Mourning 10-11
The Gemara clarifies:
Does it enter your mind
to say that
everyone is his relative? Rather,
this
baraita
should be understood as follows:
Everyone is
considered to be
like his relative
in the sense that
everyone rends his
garment in anguish
over him, and everyone bares
his shoulder
over him
in mourning,
and everyone eats the mourner’s meal over him in the public square
as mourners do. The death of a Torah scholar is a personal loss for every Jew…
Moed Katan 25a:2
Rav Neḥemya, son of Rav Yehoshua, said: I
once
found Rav Pappi and Rav Pappa sitting
together
and saying: The
halakha
is in accordance with
the opinion of
Rav Huna, son of Rav Yehoshua. There are
those
who say
a different version of this tradition:
Rav Neḥemya, son of Rav Yosef, said: I
once
found Rav Pappi, Rav Pappa, and Rav Huna, son of Yehoshua, sitting
together
and saying: Everyone concedes
that
when the third
day of mourning
occurs on the eve of a Festival…
Moed Katan 19b:11-20a:9
The Gemara asks: According to Rabbi Eliezer’s opinion,
what is the reason
that
the king
may wash his face?
Because it is written: “Your eyes shall see the king in his beauty”
(Isaiah 33:17). A king should always look regal before his nation.
What is the reason
that
a bride
may wash her face?
So that she should not
appear
repulsive to her husband.
Since it is only the beginning of their marriage, her husband may be disgusted at seeing her otherwise…
Yoma 78b:9
§
A mourner does not practice
the
halakhot
of
his mourning on a Festival, as it is stated: “And you shall rejoice in your Festival”
(Deuteronomy 16:14).
Moed Katan 14b:8
MISHNA:
One who buries his deceased
relative
three days before a pilgrimage Festival
has
the decree of
the
seven-
day period of mourning, i.e., the
halakhot
and prohibitions associated with that period,
nullified for him
by the Festival. He is not required to complete this seven-day mourning period after the Festival. If one buries his deceased relative
eight
days before a pilgrimage Festival, then
the decree of thirty
days
is nullified for him…
Moed Katan 19a:6-19b:7
§ The Gemara asks:
And Rav, in accordance with whose
opinion did
he say his
halakha
?
Since the
tanna
of the mishna disagrees with him, which
tanna
does he follow in ruling that one day may be counted for two different observances?
If we say
that he stated the ruling
in accordance with
the opinion of
Abba Shaul, as we learned
in the
Tosefta
(
Mo’ed Katan
2:9): With regard to
one who buries his dead three days before a pilgrimage Festival,
the rabbinic
decree of seven
days of mourning
is voided for him,
i.e…
Nazir 15a:6-15b:1
The Sages taught
in a
baraita
:
From when do
the mourners
stand
their
beds upright on Friday;
as the rites of mourning are not observed on Shabbat, and the beds must be returned to their ordinary position beforehand?
From
minḥa
time
onward. Rabba bar Huna said: Even so, one may not sit down on
his upright bed immediately. Rather, he must wait
until it becomes dark
to do so.
And at the conclusion of Shabbat, even if he has only one
more
day to sit
in mourning, i.e…
Moed Katan 27a:4
MISHNA:
Rabbi Meir also stated
another leniency concerning the
halakhot
of the intermediate days of a Festival:
A person may gather the bones of his father and mother
from their temporary graves on the intermediate days of a Festival. In ancient times, it was customary to first bury a corpse in a temporary grave. After the flesh had decomposed, the bones would be collected, placed in a coffin, and buried in a vault together with the bones of the deceased individual’s ancestors…
Moed Katan 8a:12-14
And
the wedding takes place and is followed by seven days of feasting and seven days of mourning,
specifically
if it is
the father of
the
groom or the mother of
the
bride
who died,
as
in that case
there is no
other
person who
would
exert
themselves
for them.
They are the ones responsible for the wedding preparations, and therefore the preparations that were completed must be utilized.
However,
if
the opposite
takes place, i.e…
Ketubot 4a:2-9
It is taught in the mishna:
The bier
of the deceased
is not set down in the street
during the intermediate days of a Festival, so as not to encourage eulogies.
Rav Pappa said:
There are
no
restrictions on eulogizing on the intermediate days of
a Festival in the presence
of a deceased
Torah scholar,
and therefore he may be eulogized in the ordinary manner during the Festival week.
And all the more so
a Torah scholar may be eulogized on the days of
Hanukkah and Purim,
which have less sanctity than the intermediate days of a Festival…
Moed Katan 27b:5-6
MISHNA:
One does not bring
the first meal after the burial
to the house of mourning on a small tray [
tavla
], in a bowl [
iskutla
], or in a narrow-mouthed basket [
kanon
], but rather in
ordinary
baskets. And the mourners’ blessing is not recited on
the intermediate days of
a Festival, but
the consolers may
stand in a row
when the mourners leave the cemetery
and console
them.
And
the mourners
dismiss the many
consolers…
Moed Katan 27a:20-21
Rabbi Anani bar Sason taught at the entrance to the house of the
Nasi
:
If one suffered the loss of a close relative shortly before the festival of
Shavuot
, his
one day
of mourning
before
Shavuot
and
Shavuot
itself together count as
fourteen
days. The day before the Festival counts as seven full days of mourning because the Festival interrupts the seven-day period of mourning, and the Festival itself is counted as a seven-day Festival. Even though it is a one-day Festival…
Moed Katan 24b:7
MISHNA:
On
the intermediate days of
a Festival women may wail
in grief over the deceased,
but they may not clap [
metapeḥot
]
their hands in mourning.
Rabbi Yishmael says: Those who are close to the bier may clap.
Moed Katan 28b:1
The Gemara asks: Is the Torah study
of an individual a light
matter?
Didn’t we learn
in a mishna:
On
the intermediate days of
a Festival, women may lament
the demise of the deceased in unison,
but they may not clap
their hands in mourning?
Rabbi Yishmael says: Those that are close to the bier may clap. On the New Moon, on Hanukkah, and on Purim,
which are not mandated by Torah law,
they may
both
lament and clap
their hands in mourning. However,
on both
groups of days,
they may not wail
responsively…
Megillah 3b:3-4
It is
because the dead is not forgotten from the heart
and put out of mind
for thirty days,
and therefore, when one laments the loss of a deceased relative within thirty days before a Festival, the pain is still remembered on the Festival. The Gemara asks:
What is
the practical difference
between
the two reasons? The practical difference
between them
is in a case
where
the eulogizer
performs
the eulogy
free
of charge. In that case there is no worry that money that had been set aside for the Festival will be spent…
Moed Katan 8b:1
Rabban Gamliel’s statement is vague. The following clarifies it:
Rabbi Yoḥanan said:
The practical difference
between them,
the opinion of the anonymous first
tanna
and Rabbi Yoḥanan’s opinion, is with regard to
sexual relations.
According to Rabban Gamliel, the acute mourner is obligated in the mitzva to engage in marital intercourse with his wife on Shabbat, just as he is obligated in all the other mitzvot.
Moed Katan 23b:9
Shmuel
offered a mnemonic device with regard to the observance of mourning rites on Shabbat, and
said:
Peh
,
ḥet
,
zayin
are obligatory.
These letters combine to create a mnemonic standing for: Uncovering the head [
periat rosh
], reversing the torn garment [
ḥazarat kera
], and standing the bed upright [
zekifat hamitta
]. However,
nun
,
tav
,
reish
,
which stand for: Wearing shoes [
ne’ilat hasandal
], marital relations [
tashmish hamitta
], and hand washing [
reḥitzat yadayim
],
are optional.
…
Moed Katan 24a:5-6
Ravin bar Adda said to Rava: Your student, Rav Amram, said
that
it is taught
in a
baraita
as follows: For
all seven days
of mourning,
a mourner
must keep
the tear
in his garment
before him
so that it will be seen.
And if he comes to change
clothing,
he changes and rends
the new garment.
On Shabbat,
he turns
the tear to his back, and if he comes to change
clothing,
he changes but does not tear
the second garment. From here it seems that there is an obligation to rend garments during the entire week of mourning…
Moed Katan 24a:12
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