יורה דעה שצ״טYoreh De'ah 399

Se’if 1א׳

הַקוֹבֵר מֵתוֹ קֹדֶם הָרֶגֶל, בְּעִנְיָן שֶׁחָל עָלָיו אֲבֵלוּת, וְנָהַג בּוֹ אֲפִלוּ שָׁעָה אַחַת קֹדֶם הָרֶגֶל, מַפְסִיק הָאֲבֵלוּת וּמְבַטֵּל מִמֶּנּוּ גְזֵרַת שִׁבְעָה וִימֵי הָרֶגֶל עוֹלִים לוֹ לִמִנְיַן שְׁלֹשִׁים, הֲרֵי שִׁבְעָה לִפְנֵי הָרֶגֶל, וִימֵי הָרֶגֶל, וּמַשְׁלִים עֲלֵיהֶם הַשְּׁלֹשִׁים. וְדַוְקָא שֶׁנָּהַג אֲבֵלוּת בְּאוֹתָהּ שָׁעָה, אֲפִלוּ לֹא נָהַג אֶלָא דְּבָרִים שֶׁבְּצִנְעָא, כְּגוֹן שֶׁשָּׁמַע שְׁמוּעָה קְרוֹבָה בְּיוֹם שַׁבָּת שֶׁחָל לִהְיוֹת בְּעֶרֶב הָרֶגֶל, שֶׁאַף עַל פִּי שֶׁאֵינוֹ נוֹהֵג אֶלָא דְּבָרִים שֶׁבְּצִנְעָא, הָרֶגֶל מַפְסִיק. אָבֵל אִם שָׁגַג אוֹ הֵזִיד וְלֹא נָהַג אֲבֵלוּת, אוֹ שֶׁהָיָה קָרוֹב לַחֲשֵׁכָה וְלֹא הָיָה יָכוֹל לִנְהֹג, אֵין הָרֶגֶל מְבַטֵּל הָאֲבֵלוּת; וְכָל שֶׁכֵּן אִם לֹא יָדַע בְּמִיתַת הַמֵּת קֹדֶם הָרֶגֶל, שֶׁאֵין הָרֶגֶל מְבַטְּלוֹ, אֶלָא נוֹהֵג בָּרֶגֶל דְּבָרִים שֶׁבְּצִנְעָא, וּמוֹנֶה שִׁבְעָה אַחַר הָרֶגֶל, וּבְאוֹתָהּ הַשִּׁבְעָה מְלַאכְתּוֹ נַעֲשֵׂית עַל יְדֵי אֲחֵרִים, וַעֲבָדָיו וְשִׁפְחוֹתָיו עוֹשִׂים בְּצִנְעָה בְּתוֹךְ בֵּיתוֹ, דְּכֵיוָן דִּכְבָר נִתְבַּטֵּל בְּשִׁבְעַת יְמֵי הָרֶגֶל מִמְּלָאכָה, אַף עַל פִּי שֶׁלֹּא נִתְבַּטֵּל מֵחֲמַת הָאֵבֶל אֶלָא מֵחֲמַת הָרֶגֶל, סוֹף סוֹף נָהַג בְּדִין אֲבֵלוּת בְּעִנְיַן מְלָאכָה, הִלְכָּךְ אֵין לְהַחְמִיר בּוֹ כְּמוֹ בִּשְׁאָר אֲבֵלוּת וּמְלַאכְתּוֹ נַעֲשֵׂית עַל יְדֵי אֲחֵרִים. וְכָל יְמֵי הָרֶגֶל רַבִּים מִתְעַסְקִים בּוֹ לְנַחֲמוֹ, הִלְכָּךְ אֵין מִתְעַסְקִין בּוֹ לְנַחֲמוֹ אַחַר הָרֶגֶל. וְרֶגֶל עוֹלֶה לְמִנְיַן שְׁלֹשִׁים, שֶׁהֲרֵי דִּין שְׁלֹשִׁים דְּהַיְנוּ גִהוּץ וְתִסְפֹּרֶת נוֹהֲגִים בָּרֶגֶל, וְלֹא מִתּוֹרַת רֶגֶל בִּלְבַד אָסוּר בָּהֶם, אֶלָא אַף מִתּוֹרַת אֵבֶל, שֶׁהֲרֵי מִתּוֹרַת הָרֶגֶל מֻתָּר לִלְבֹּשׁ כֵּלִים מְגֹהֲצִים חֲדָשִׁים וּלְבָנִים, וְנוֹטֵל צִפָּרְנָיו בְּמִסְפָּרַיִם וְשָׂמֵחַ שִׂמְחַת מְרֵעוּת, וְהַבָּא מִמְּדִינַת הַיָּם וּמִבֵּית הַשִּׁבְיָה וְהַשְּׁאָר שֶׁמָּנוּ חֲכָמִים, מֻתָּרִין לְסַפֵּר וּלְכַבֵּס, וּמִדִּין אֲבֵלוּת אָסוּר בְּכֻלָם כְּמוֹ בַּחֹל.

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.

Se’if 2ב׳

הַקוֹבֵר מֵתוֹ בָּרֶגֶל בְּחֹל הַמּוֹעֵד, נֹהַג דִּין אֲנִינוּת כָּל זְמַן שֶׁלֹּא נִקְבַּר; וּלְאַחַר שֶׁנִּקְבַּר, נוֹהֵג דְּבָרִים שֶׁבְּצִנְעָא וּמִכָּל מָקוֹם מֻתָּר לְיַחֵד עִם אִשְׁתּוֹ (בֵּית יוֹסֵף בְּשֵׁם הָרַאֲבַ"ד וְהָרֹא"שׁ) וְעַיֵּן לִעֵיל סִימָן שפ"ג וּבְא"ח סִימָן תקמ"ח, וְהָרֶגֶל עוֹלֶה לְמִנְיַן שְׁלֹשִׁים, שֶׁמַּשְׁלִים עָלָיו שְׁלֹשִׁים; אֲפִלוּ קְבָרוֹ בְּחַג הַסֻכּוֹת, לֹא אַמְרִינָן דִּשְׁמִינִי עֲצֶרֶת מְבַטֵּל, וּמִתְעַסְקִים בָּרֶגֶל לְנַחֲמוֹ. הַגָּה: וְכָל מְלָאכָה הַמֻּתֶּרֶת לַעֲשׂוֹת לוֹ בַּמּוֹעֵד בְּדָבָר הָאָבֵד, מֻתָּר לַעֲשׂוֹת בְּעַצְמוֹ; וְאִם אֵין דָּבָר הָאָבֵד, נַעֲשֵׂית עַל יְדֵי אֲחֵרִים בְּבָתֵּיהֶם, וַעֲבָדָיו וְשִׁפְחוֹתָיו עוֹשִׂין בְּצִנְעָא תּוֹךְ בֵּיתוֹ (בֵּית יוֹסֵף בְּשֵׁם רַבֵּנוּ יְרוּחָם), וּלְאַחַר הָרֶגֶל מַתְחִיל לִמְנוֹת שִׁבְעָה, וְלִכְשֶׁיִּכְלוּ שִׁבְעָה לְמִיתַת הַמֵּת אַף עַל פִּי שֶׁעֲדַיִן לֹא כָּלוּ שִׁבְעַת יְמֵי הָאֲבֵלוּת, מְלַאכְתּוֹ נַעֲשֵׂית עַל יְדֵי אֲחֵרִים בְּבָתֵּיהֶם, וַעֲבָדָיו עוֹשִׂין לוֹ בְּצִנְעָא בְּתוֹךְ בֵּיתוֹ; וְאֵין רַבִּים מִתְעַסְקִים בּוֹ לְנַחֲמוֹ אַחַר הָרֶגֶל מִנְיַן הַיָּמִים שֶׁנִּחֲמוּהוּ בָּרֶגֶל, אֲבָל מַרְאִים לוֹ פָּנִים, כְּגוֹן אִם קְבָרוֹ בִּשְׁלֹשָׁה יָמִים הָאַחֲרוֹנִים שֶׁל רֶגֶל, מְלַאכְתּוֹ נַעֲשֵׂית עַל יְדֵי אֲחֵרִים בִּשְׁלֹשָׁה יָמִים אַחֲרוֹנִים שֶׁל אֵבֶל, וּבִמְקוֹמוֹת שֶׁעוֹשִׂים שְׁנֵי יָמִים, מוֹנֶה הַשִּׁבְעָה מִיּוֹם טוֹב שֵׁנִי הָאַחֲרוֹן, הוֹאִיל וּמִדִּבְרֵיהֶם הוּא עוֹלֶה מֵהַמִּנְיָן, וּמוֹנֶה מֵאַחֲרָיו שִׁשָּׁה יָמִים בִּלְבַד.

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.

Se’if 3ג׳

אִם קָבַר אֶת מֵתוֹ שִׁבְעָה יָמִים קֹדֶם הָרֶגֶל, וְנָהַג בָּהֶם גְזֵרַת שִׁבְעָה, הָרֶגֶל מְבַטֵּל מִמֶּנּוּ גְזֵרַת שְׁלֹשִׁים, אֲפִלוּ חָל יוֹם שְׁבִיעִי בְּעֶרֶב הָרֶגֶל, דְּמִקְצָת הַיּוֹם כְּכֻלוֹ וְעוֹלֶה לְכָאן וּלְכָאן, וּמֻתָּר לְכַבֵּס וְלִרְחֹץ וּלְסַפֵּר בְּעֶרֶב הָרֶגֶל. הַגָּה: סָמוּךְ לַחֲשֵׁכָה (טוּר). וּבְעֶרֶב פֶּסַח מֻתָּר בַּכֹּל אַחַר חֲצוֹת, דְּהַיְנוּ מִזְּמַן שְׁחִיטַת הַפֶּסַח וָאֵילָךְ; וְעָדִיף שֶׁיְּגַלֵּחַ קֹדֶם חֲצוֹת, הוֹאִיל וַאֲחֵרִים אֲסוּרִים לְגַלֵּחַ אַחַר חֲצוֹת (תְּשׁוּבַת ר"י מִינְ ץ ס"ד). וְכֵן אִם חָל שְׁמִינִי בְּשַׁבָּת שֶׁבְּעֶרֶב הָרֶגֶל, מֻתָּר לְכַבֵּס וְלִרְחֹץ וּלְסַפֵּר בְּעֶרֶב שַׁבָּת, וְאִם לֹא גִלַח בְּעֶרֶב יוֹם טוֹב אוֹ בְּעֶרֶב שַׁבָּת, מֻתָּר לְגַלֵחַ אַחַר הָרֶגֶל, שֶׁכְּבָר נִתְבַּטֵּל מִמֶּנּוּ גְזֵרַת שְׁלֹשִׁים. אֲבָל בְּחֹל הַמּוֹעֵד לֹא יְגַלַח, כֵּיוָן שֶׁהָיָה אֶפְשָׁר לוֹ לְגַלֵחַ קֹדֶם הָרֶגֶל. וְאִם חָל שְׁבִיעִי שֶׁלוֹ בְּשַׁבַּת עֶרֶב הָרֶגֶל, אָסוּר לְגַלֵחַ בְּעֶרֶב שַׁבָּת, וּמֻתָּר לְגַלֵחַ אַחַר הָרֶגֶל, וְכֵן בְּחֹל הַמּוֹעֵד, כֵּיוָן שֶׁלֹּא הָיָה יָכוֹל לְגַלֵחַ קֹדֶם הָרֶגֶל.

If he buried his dead seven days before the Festival during which he observed the [mourning] restrictions of the seven [days], — the [advent of the] Festival annuls for him the [mourning] restrictions of the thirty [days],32M.K. 19b. even if the seventh day fell on the eve of the Festival, — for part of the day is regarded as the entire day, [and the seventh day] enters into the counting here33As part of the seventh day. and there;34As part of the eighth day. and he is permitted to wash garments, bathe and cut his hair35Although the restrictions for cutting the hair are in force for the entire thirty days, in this case, the advent of the Festival annuls it for him — ShaK. on the eve of the Festival,36M.K. ibid. in accord with Abba Saul. Gloss: close to nightfall.37Tur — G. For only then it becomes known that this is permissible on account of the Festival (Ra’BIaH) — ShaK. The source of this ruling is not found in Tur as indicated in G. of cur. edd., but the author of this law is Ra’BIaH cited by Hag. Ash. — ShaK. , however, A.H. who shows that Isserles’ ruling is derived from Tur. In general this is a difficult ruling. Why should one have to wait until close to nightfall, if the Festival annuls for him the restrictions of the thirty days? Cf., therefore, B.Yos. who holds that in reality the entire day is permissible — A.H. And on the eve of Passover he is permitted [to do] everything38With respect to bathing and washing garments on the eve of Passover, the law is that Passover is similar to any other eve of a Festival, where it is permissible only close to nightfall (Resp. R. Judah Minẓ) — ShaK. however, A.H. after mid-day, i.e., from the time the Passover sacrifice is slaughtered and onward.39 Mishna Pes. V, 1. It is, however, preferable that he cut his hair before midday, since other people are forbidden to cut hair after midday.40Resp. R. Judah Minẓ — G. For after midday in Temple days, the Paschal lamb was offered and work was no longer done from that time and onward. Hence, since everyone else is also forbidden to cut hair on account of the festive nature of the day (v. Pes. 55b; M.K. 13a), therefore, if he should wait until after midday to cut his hair, he will be compelled to do it by himself, for no one will be available to cut his hair for him — ShaK. Even if the eve of Passover occurred during the seven days of mourning, the restrictions of the seven days are also annulled for him after mid-day when mourning is no longer in effect — Ḥok Adam, Mishmereth Shalom. Likewise, if the eve of Yom Kippur occurred during the seven days, one is permitted to bathe an hour or two before nightfall — O.Ḥ. § 606 and M.Abr. ibid. Likewise, if the eighth [day] fell on a Sabbath which occurred on the eve of the Festival, he is permitted to wash garments, bathe and cut his hair on the eve of the Sabbath,41Since the eve of the Festival falls on the Sabbath when he is forbidden to attend to these matters, we allow him to do this on the eve of the Sabbath although it is not the Festival eve. and [even] if he did not cut his hair on the eve of the Holiday, or on the eve of the Sabbath, he is permitted to cut his hair after the Festival, — for the restrictions of the thirty [days] have already been annulled for him. However, on Hol ha-Moed19 Glos. he should not cut his hair, since it was possible for him to cut his hair before the Festival. If his seventh day fell on the Sabbath [which occurred] on the eve of the Festival, he is forbidden to cut his hair on the eve of the Sabbath,42He may, however, wear Sabbath garments and return to his customary seat in the Synagogue (Beth Hillel) — A.H. Cf. supra § 393, 4. but he is permitted to cut his hair after the Festival,43M.K. 19b in accord also with the general opinion of the Sages. and likewise, on Hol ha-Moed,19 Glos. since he was unable to cut his hair before the Festival.44M.K. 17b.