Daf Yomi - Moed Katan 20 - Highlights

The Gemora cites a braisa: Rabbi Eliezer states: If one overturned his bed (as a sign of mourning) for three days prior to the festival, he is not required to overturn his bed after the festival. The Chachamim maintain: Even if he overturned his bed just for one moment prior to the festival, he is not required to overturn his bed after the festival.

The Gemora states that this is indeed a dispute between Beis Shamai and Beis Hillel. Rav Chavivah asked Ravina: Who is the halacha according to? He answered him: Even if he overturned his bed just for one moment prior to the festival, he is not required to overturn his bed after the festival. (20a)

The Gemora cites a Scriptural source establishing that the primary period of mourning is for seven days. (20a)
The Gemora cites a braisa: Rabbi Akiva states: If one hears a current report (within thirty days of the death) that one of his close relatives had passed away, he should observe the days of shiva and the sheloshim from that day on. If it was a belated report, he should observe one day of mourning. The Chachamim rule that he should always observe the days of shiva and sheloshim.
The Gemora cites a braisa: There is a distinction between a father or mother and the other relatives. If one’s father or mother passes away, he should always observe the days of shiva and sheloshim even if it was a belated report and even according to Rabbi Akiva. (20a)
The Gemora records that when the son of Rabbi Achiya died in Bavel and Rav Achiya heard the tragic news in Eretz Yisroel more than thirty days later, he observed shiva and sheloshim.

The Gemora asks from the following incident: Rav was the son of Rav Chiya’s brother, whose name was Aivu, and Rav was also the son of Rav Chiya’s sister whose name was Ima. Rav was the son of Rav Chiya’s half brother and also the son of Rav Chiya’s half sister. When Rav went to Eretz Yisroel, Rav Chiya queried Rav if Aivu was live, to which Rav responded, “Is Ima alive?” Rav responded thus because he did not want to declare explicitly that Aivu had died. When Rav Chiya queried Rav if Ima was alive, Rav responded, “Is Aivu alive?” Rav Chiya thus understood from Rav’s responses that his brother Aivu and his sister Ima had passed away, so Rav Chiya instructed his attendant to remove his shoes and take his clothing after him to the bathhouse.

We learn from Rav Chiya’s actions three laws regarding mourning. Rav Chiya instructed his attendant to remove his shoes, and we learn from this that one who is in mourning is forbidden to wear shoes. We also learn that if one is in mourning based on a delayed report, he is only obligated to mourn for one day. A third ruling that is derived from Rav Chiya’s actions is that regarding mourning, part of a day is akin to a whole day. This ruling is derived from the fact that after removing his shoes as a sign of mourning, Rav Chiya instructed his attendant to take his clothing to the bathhouse, and Rav Chiya did not wait until the next day to go to the bathhouse.

The Gemora answers that Rabbi Achiya holds that one should observe shiva and the sheloshim when hearing a belated report but Rabbi Chiya maintains that only one day of mourning shall be observed. (20a – 20b)

The Gemora cites a dispute among the Amoraim whether one who hears a belated report about a death in the family if he should rend his garments or not. (20b)

The Gemora cites a braisa: All the relatives that are mentioned in the Torah that the kohen must contaminate himself for (even though a kohen has a prohibition against contracting tumah from a corpse), a mourner mourns for them, as well. These are those relatives: His wife, his father, his mother, his brother and sister, his son and daughter. The Chachamim added his maternal brother, maternal virgin sister and his married sister (even though a kohen would not contaminate himself for these relatives).

Rabbi Akiva adds secondary relatives, as well. Rabbi Shimon ben Elozar says: He mourns only for his son’s son and his father’s father. The Chachamim say: If he would mourn by the death of a particular relative, he mourns by that relative’s relative.

The Gemora asks: It emerges that Rabbi Akiva and the Chachamim have the identical opinion?

The Gemora answers: The Chachamim maintain that he only mourns for a relative’s relative if the relative is with him in his house. (20b)