יורה דעה ת׳Yoreh De'ah 400

Se’if 1א׳

שַׁבָּת אֵינוֹ מַפְסִיק אֲבֵלוּת וְעוֹלֶה לְמִנְיַן שִׁבְעָה, שֶׁהֲרֵי קְצָת דִּינֵי אֲבֵלוּת נוֹהֲגִים בּוֹ, דְּהַיְנוּ דְּבָרִים שֶׁבְּצִנְעָא שֶׁהֵם: תַּשְׁמִישׁ הַמִּטָּה וּרְחִיצָה. אֲבָל דְּבָרִים שֶׁבְּפַרְהֶסְיָא לֹא, דְּהַיְנוּ לְהָסִיר עֲטִיפָתוֹ, וְדַוְקָא כְּשֶׁהוּא מְעֻטָּף עֲטִיפוֹת יִשְׁמְעֵאלִים כְּמוֹ שֶׁנִּתְבָּאֵר לְעֵיל סִימָן שפ"ו, אֲבָל קְצָת עֲטִיפָה שֶׁנּוֹהֲגִים בִּקְצָת מְקוֹמוֹת כָּל ל', אֵין צָרִיךְ לְהָסִיר בְּשַׁבָּת, הוֹאִיל וְיֵשׁ לוֹ מִנְעָלִים בְּרַגְלָיו (מהרי"ו סִימָן ה'), וְלִלְבֹּשׁ מִנְעָלָיו, וְלִזְקֹף הַמִּטָּה מִכְּפִיָּתָהּ, וְשֶׁלֹּא לִלְבֹּשׁ בֶּגֶד קָרוּעַ, אֶלָא מַחֲלִיפוֹ, וְאִם אֵין לוֹ לְהַחֲלִיף מַחֲזִיר קִרְעוֹ לְאַחֲרָיו; וְתַלְמוּד תּוֹרָה הָוֵי דָּבָר שֶׁבְּצִנְעָא, אֲבָל לַחֲזֹר הַפָּרָשָׁה, כֵּיוָן שֶׁחַיָּב אָדָם לְהַשְׁלִים פָּרָשִׁיּוֹתָיו עִם הַצִּבּוּר, הָוֵי כְּקוֹרֵא אֶת שְׁמַע וּמֻתָּר. וְאִם קָרְאוּ אֶת הָאָבֵל לַעֲלוֹת לַתּוֹרָה, צָרִיךְ לַעֲלוֹת, שֶׁאִם הָיָה נִמְנָע הָיָה דָּבָר שֶׁל פַּרְהֶסְיָא; וְרַבֵּנוּ תָּם הָיוּ קוֹרִים אוֹתוֹ בְּכָל פַּעַם שְׁלִישִׁי, וְאֵרַע בּוֹ אֲבֵלוּת וְלֹא קְרָאוֹ הַחַזָּן, וְעָלָה הוּא מֵעַצְמוֹ וְאָמַר כֵּיוָן שֶׁהֻרְגַל לִקְרוֹתוֹ שְׁלִישִׁי בְּכָל שַׁבָּת, הָרוֹאָה שֶׁאֵינוֹ עוֹלֶה אוֹמֵר שֶׁבִּשְׁבִיל אֲבֵלוּת הוּא נִמְנָע, וְהָוֵי דְּבָרִים שֶׁל פַּרְהֶסְיָא. וְכֵן אִם הַכֹּהֵן אָבֵל וְאֵין כֹּהֵן אַחֵר בְּבֵית הַכְּנֶסֶת, מֻתָּר לִקְרוֹתוֹ; אֲבָל בְּעִנְיָן אַחֵר, אָסוּר (הַגָּהוֹת מַיְמוֹנִי פ"ג מה"א).

The Sabbath does not interrupt the mourning and enters into the counting of the seven [days],1Mishna M.K. 19a. For were the Sabbath not included there would never be seven consecutive days of mourning. Thus Y.M.K. III, 5(83a). also Gen. R. § C. For the reason why a Festival day does not enter into the counting of the seven days, v. M.K. 23b, Tosaf. s.v. מאן דאמר end. for some of the laws of mourning are observed therein, viz., matters of privacy, as the use of the conjugal couch and bathing, but matters that affect public mourning [one does] not [observe]. [Hence, he should] remove the mourner's wrapping,2M.K. 24a in accord with Samuel. Thus also ruling of Alfasi and other commentators who accept Samuel’s ruling, for R. Naḥman and R. Joḥanan (ibid.) concur with him, contra Tosaf. ibid. s.v. שמואל. and [this applies] only if he [the mourner] is wrapped up in a covering of Ishmaelites as was explained supra § 386, but [if] only [wrapped in] part of a covering, which is the practice in some localities for the entire thirty [days], he is not required to remove [it] on the Sabbath, since he has shoes on his feet;3MaHaRIW s. 5 — Wearing shoes is sufficient evidence that he is not observing mourning rites. and [he must]4Thus ShaK. put on his shoes5Tur citing Asheri in his Decisions, since nowadays it is no longer customary to go barefooted. At the termination of the Sabbath he removes them. It is wrong on the part of some people to terminate the mourning rites on Friday after midday, but the mourner must observe mourning rites on Friday until two and a half hours prior to nightfall. An hour refers to one twelfth of the day which begins with sunrise and ends with sunset — Codifiers. and put up the couch from its overturned [position],6M.K. ibid. in accord with the dictum of Samuel. and he should not wear a rent garment, but changes it; and if he has no [garment] to change [into], he turns the rent side [of his garment front] to back. [With respect to] the study of Torah, it is [regarded] as a matter pertaining to private [mourning].7Tur citing Asheri in his Decisions. So also Hag. Maim. to Yad, Ebel IV citing R. Meir of Rothenberg. However, to review the [weekly Biblical] portion, — [the law is that] since a person is dutibound to complete [the weekly Biblical] portion with the Congregation,8Ber. 8a. As to reading the Hebrew text twice and the Aramaic version (Targum) once (v. Ber. ibid.) it is also permitted — ShaK. A mourner whose son’s circumcision takes place on the Sabbath, may be called to the reading of the Torah — P.Tesh. contra TaZ. Likewise, if the mourner is observing Yahrzeit on the Sabbath, he may be called to the reading of the Torah. he is [regarded] as one who reads the Shema,9 Glos. and is permitted. If the mourner was called to the reading of the Torah, he is required to go up, for should he refrain [from so doing], it would be [regarded as] a matter of public [mourning, which is forbidden on the Sabbath]. R.Tam would always be called [to the reading of the Torah on the Sabbath as] third, and [when] mourning [once] befell him and the Hazzan9 Glos. did not call him [as usual], he went up of his own accord and stated [that since] he was accustomed to be called as third on every Sabbath, one who notices that he does not go up [now] will say that on account of mourning he refrained [from going up] and [consequently], this would be regarded as a matter pertaining to public mourning [which is forbidden on the Sabbath]. Likewise, if the Kohen9 Glos. is a mourner, and there is no other Kohen9 Glos. in the Synagogue, it is permissible to call him [to the reading of the Torah], but otherwise it is forbidden.10Hag. Maim. to Yad, Ebel III — G.

Se’if 2ב׳

גְרָרַתּוּ חַיָּה אוֹ הֲרָגוּהוּ לִסְטִים, וּבְשַׁבָּת נִתְיָאֵשׁ מִלְבַקֵשׁ, כֵּיוָן דִּדְבָרִים שֶׁבְּצִנְעָא נוֹהֵג בְּשַׁבָּת עוֹלֶה לוֹ לְיוֹם אֶחָד. הַגָּה: אִם פָּגַע יוֹם ל' שֶׁל אֲבֵלוּת בְּשַׁבָּת וְיוֹם כ"ט בְּעֶרֶב שַׁבָּת, מֻתָּר לוֹ לִרְחֹץ בְּעֶרֶב שַׁבָּת, אַף בִּמְקוֹמוֹת שֶׁנּוֹהֲגִין שֶׁלֹּא לִרְחֹץ כָּל שְׁלֹשִׁים, דְּהוֹאִיל וּמִדִּינָא שָׁרֵי לְאַחַר שִׁבְעָה, אֶלָּא שֶׁנָּהֲגוּ לְהַחְמִיר כָּל ל', בִּכְהַאי גַּוְנָא שָׁרֵי מִשּׁוּם כְּבוֹד שַׁבָּת (הַגָּהוֹת מַיְמוֹנִי בְּשֵׁם מַהֲרַ"ם פ"י ופ"ו דְּיוֹם טוֹב). וְהוּא הַדִּין כָּל כַּיּוֹצֵא בָּזֶה, כְּגוֹן לַחֲזֹר עַל מְקוֹמוֹ בְּלֵיל שַׁבָּת וְלִלְבֹּשׁ בִּגְדֵי שַׁבָּת, דְּהָא נָמִי אֵינוֹ אֶלָּא מִנְהָג בְּעָלְמָא (כֵּן נִרְאֶה מִדִּבְרֵי מַהַרַ"שׁ), כְּמוֹ שֶׁנִּתְבָּאֵר לְעֵיל סִי' שפ"ט וש"צ; וְאַף עַל פִּי שֶׁיֵּשׁ לְחַלֵּק בֵּין רְחִיצָה שֶׁאֲסוּרָה בְּשַׁבָּת וּבֵין דְּבָרִים אֵלּוּ שֶׁאֶפְשָׁר לוֹ לַעֲשׂוֹת בְּשַׁבָּת, מִכָּל מָקוֹם אֵין נ"ל לְחַלֵּק בְּכָךְ.

If a beast dragged him away or [there is a rumour that] robbers have murdered him,11Y.M.K. III, 5(82a); M.K. 17b, Tosaf. s.v. כשחל; Mord. citing R. M. of Angleterre, quoted in B.Yos. § 403. and on the Sabbath the search [for him] was given up,12Hence, the corpse is considered as buried. Cf. supra § 375 and notes. — [the law is that] since he observes matters pertaining to private [mourning] on the Sabbath, it enters into [the counting] of one day13Even as the first day (v. infra § 402, 7) — ShaK. [of the seven days of mourning]. Gloss: If the thirtieth day of mourning fell on the Sabbath and the twenty-ninth day on the eve of the Sabbath, he is permitted to bathe on the eve of the Sabbath,14Derived from M.K. 17b. Cf. supra § 399, 3 and notes. even in localities where it is customary not to bathe for the entire thirty [days], for since legally [bathing] is permissible after the seven [days], only that [people] have adopted a stringent view for the entire thirty [days], — in a case such as this, it is permissible out of respect to the Sabbath.15Hag. Maim. citing R. Meir of Rothenberg to Yad, Ebel X; ibid. to Yad, Yom Tob VI — G. Hair-cutting and removing nails are, however, forbidden — D.Merb., A.H. Some authorities permit—P.Tesh. And likewise, anything similar to this, e.g., [it is permissible for him] to return to his [customary] place in the Synagogue on the Sabbath night and to wear Sabbath garments, for this too, is merely a custom16Thus it seems to be implied in words of RaShaL — G. as has been explained supra § 389 and § 390; and although a distinction may be drawn between bathing, which is forbidden on the Sabbath and these [aforementioned] matters which it is possible for him to do on the Sabbath, yet, it does not seem to me [that there is a need for] making such a distinction.