יורה דעה ת״אYoreh De'ah 401

Se’if 4ד׳

אֵין חוֹלְצִין כָּתֵף בַּמּוֹעֵד, וְאֵין מַבְרִין בּוֹ אֶלָא קְרוֹבָיו שֶׁל מֵת; אֲבָל הַקְרוֹבִים, מַבְרִין. וְהוּא הַדִּין לַחֲנֻכָּה וּפוּרִים וְרֹאשׁ חֹדֶשׁ. וּכְשֶׁמַּבְרִין, אֵין מַבְרִין אֶלָא עַל מִטּוֹת זְקוּפוֹת, אֲבָל בְּיוֹם טוֹב, אֲפִלוּ בְּיוֹם טוֹב שֵׁנִי, אֵין קוֹרְעִין וְלֹא חוֹלְצִין וְלֹא מַבְרִין; וּבְחֹל הַמּוֹעֵד מַבְרִין הַכֹּל עַל הֶחָכָם לְתוֹךְ הָרְחוֹב, כְּדֶרֶךְ שֶׁמַּבְרִין אֶת הַקְרוֹבִים, שֶׁהַכֹּל כִּקְרוֹבָיו.

One does not bare the shoulder [in mourning] during [Hol] ha-Moed,1 Glos. and only the near-of-kin of the dead are provided therein with the mourner's meal.8Mishna M.K. 24b. However, [this means that] the mourner's meal is provided [only for] the near-of-kin [who are dutibound to observe mourning rites].9Y.M.K. III, 7(83b); M.K. 20a, Tosaf. s.v. שכבר; ibid., Tosaf: s.v. אלא; Tur in accord with Asheri in his Decisions; N; Yad, Ebel XI, 2 a.o. The ruling here is contra SeMaG and SeMaK who hold that the mourner’s meal is not provided at all on Ḥol ha-Moed. Thus also Rashi in Sefer ha-Orah. Likewise, on Hanukkah,1 Glos. Purim1 Glos. and Rosh Hodesh1 Glos. [the same rule applies].10SeMaG on Laws of Ḥol ha-Moed. The mourner’s meal should consist on these days of meat and wine not of eggs or the like — Ḥok. Adam. On the eve of Passover, in the forenoon, when it is still permissible to eat leaven, the mourner’s meal may be provided. Otherwise not — M.Ber. And when the mourner's meal is provided [during Hol ha-Moed],1 Glos. it is done only on couches set up [in the usual manner].11Mishna M.K. 24b. However, on a Festival day, even on the second Festival day [of the Diaspora], one does not rend garments, nor bare [the shoulder in mourning], nor does one provide the mourner's meal.12Yad, Ebel XI, 1; N in T.H.; RaN to Beẓ. 6a. And during Hol ha-Moed1 Glos. all [who are in mourning] for a Sage, may be provided with the mourner's meal in the open space [of the town]13M.K. 25a, 27b in accord with R. Papa’s dictum, ‘With respect to a scholar (who died) no regard is paid to the Festival week (i.e., Ḥol ha-Moed).’ in the [same] manner as the near-of-kin14Yad ibid has ‘mourners’ instead of ‘near-of-kin.’ also O.Ḥ. § 547, 8-9. are provided with the mourner's meal, for all are like his near-of-kin.14Yad ibid has ‘mourners’ instead of ‘near-of-kin.’ also O.Ḥ. § 547, 8-9.

Se’if 5ה׳

נָשִׁים בְּחֹל הַמּוֹעֵד מְעַנּוֹת, דְּהַיְנוּ שֶׁכֻּלָן עוֹנוֹת כְּאַחַת; אֲבָל לֹא מְטַפְּחוֹת, דְּהַיְנוּ לְהַכּוֹת כַּף עַל כַּף. בְּרֹאשׁ חֹדֶשׁ, חֲנֻכָּה וּפוּרִים, מְעַנּוֹת וּמְטַפְּחוֹת, אֲבָל לֹא מְקוֹנְנוֹת, דְּהַיְנוּ שֶׁאַחַת מְדַבֶּרֶת וְכֻלָן עוֹנוֹת אַחֲרֶיהָ. נִקְבַּר הַמֵּת, לֹא מְעַנּוֹת וְלֹא מְטַפְּחוֹת; וְהָנֵי מִלֵי לְאִינַשׁ דְּעַלְמָא, אֲבָל לְתַלְמִיד חָכָם, בֵּין בְּחֹל הַמּוֹעֵד בֵּין בְּרֹאשׁ חֹדֶשׁ, חֲנֻכָּה וּפוּרִים, מְעַנּוֹת וּמְקוֹנְנוֹת כְּדַרְכָּן בַּחֹל; וְהָנֵי מִלֵי בְּפָנָיו, אֲבָל שֶׁלֹּא בְּפָנָיו, לֹא. וְיוֹם שְׁמוּעָה, אֲפִלוּ רְחוֹקָה, כִּבְפָנָיו דְּמֵי.

During Hol ha-Moed1 Glos. women may sing dirges, i.e., they all sing dirges in chorus, but may not clap, i.e., to clap their hands [in grief].15Mishna M.K. 28b. On Rosh Hodesh1 Glos., Hanukkah1 Glos. and Purim,1 Glos. they may sing dirges and may clap their hands [in grief], but may not wail, i.e., when one speaks and all respond after her. After the corpse has been interred, they neither sing dirges, nor clap their hands [in grief].15Mishna M.K. 28b. This ruling obtains only with respect to an ordinary person, but as regards a scholar [who died, the law is that] both during Hol ha-Moed1 Glos. as well as Rosh Hodesh,1 Glos. Hanukkah1 Glos. and Purim,1 Glos. they may sing dirges and may wail as is their usual custom during a weekday.16Derived from the dictum of R. Papa, M.K. 27b. However, this ruling obtains only in his [the corpse's] presence, but away from his presence no [lament is permitted]. And the day of [receiving] the tidings [of his death], — even distant [tidings], is regarded the same as in his presence.17Derived from M.K. ibid. in the case of R. Kahana who made a lamentation for R. Zebid. Nowadays these laws do not apply save that we may learn from this that during Ḥol ha-Moed, Ḥanukkah and Purim, one should reduce weeping and lamenting in the case of a scholar provided it is done in his presence — A.H.