Subscribe
Daily Daf Dose
The Gemora cites a Scriptural source establishing that the mourner must rend his garments while he is standing. (20b – 21a)
The Gemora cites a braisa which delineates the laws of the mourner. A mourner is forbidden to engage in labor; nor can he wash or anoint himself; he cannot have marital relations; he cannot wear leather shoes; he is forbidden from studying Torah, Prophets, Writings, Mishna, Medrash, halachos, Talmud and Aggadah. If the public needs him, he should not refrain from teaching them. There was an incident and the son of Rabbi Yosi from Tzipori’s son died and he went to the Beis Medrash and taught Torah to his students the entire day.
The Gemora states: Although we allow a mourner to teach Torah if the public needs him, he should not set up an interpreter (to demonstrate that he is in mourning). (21a)
The Gemora states: Rabbi Eliezer said: A mourner is forbidden to don tefillin the first three days of mourning. From the third day and on, he is permitted to don tefillin and even if a new person arrives (and he might think that this is the mourner’s first day), he is not required to remove the tefillin. Rabbi Yehoshua said: A mourner is forbidden to don tefillin the first two days of mourning. From the second day and on, he is permitted to don tefillin and even if a new person arrives, he is required to remove the tefillin. The Gemora cites the Scriptural sources for these halachos.
Ula states: The halacha is in accordance with Rabbi Eliezer regarding the removal of the tefillin (if a new person arrives from the third day and on, he is not required to remove the tefillin) and the halacha is in accordance with Rabbi Yehoshua regarding the donning of the tefillin (from the second day and on, he is permitted to don tefillin). The Gemora concludes according to Ula: If a new person arrives on the second day, he is required to remove the tefillin.
Rava rules: Once he dons the tefillin on the second day, he is not required to remove them. The Gemora asks: Isn’t Rava the one who holds that the primary mourning period lasts three days? The Gemora answers: Since it is a mitzva to wear tefillin, we allow him on the second day of mourning to wear them and he is not required to remove them. (21a – 21b)
The Gemora cites several braisos that discuss the stringencies of the first three days of the mourning period: He is prohibited from working even if he is a poor person who is sustained through charity. Afterwards, he may work in private. A poor woman mourner, after the third day, may spin with her spindle in private.
A mourner does not leave his house the first three days of mourning even to comfort another mourner. Afterwards, he may go out to comfort them, but he sits together with the mourners and not with the consolers.
A mourner during the first three days of mourning should not greet his friend and should not respond to his friends greeting. From the third day of mourning through the seventh day, he may respond to his friends greeting but he may not greet them. Afterwards, he may greet them in the usual manner.
The Gemora cites an incident with Rabbi Akiva where he greeted the public who attended the eulogy for his sons. The Gemora answers: This was permitted for he was displaying respect to the public. (21b)
The Gemora cites a braisa: After sheloshim, one can greet mourner in a regular way, but he should not console him. The Gemora cites another braisa which contradicts this: One may console a mourner during the first twelve months but he should not offer greetings, afterwards, he should greet him but he should not console him. The Gemora answers: The latter braisa is referring to a person who is mourning on the loss of his father or mother; the period of mourning lasts longer and the mourner should not be greeted until a year after the death. The former braisa is referring to a person who is mourning on the loss of other relatives; he may be greeted in the regular way after the sheloshim. (21b)
The Gemora cites a braisa which delineates the laws of the mourner. A mourner is forbidden to engage in labor; nor can he wash or anoint himself; he cannot have marital relations; he cannot wear leather shoes; he is forbidden from studying Torah, Prophets, Writings, Mishna, Medrash, halachos, Talmud and Aggadah. If the public needs him, he should not refrain from teaching them. There was an incident and the son of Rabbi Yosi from Tzipori’s son died and he went to the Beis Medrash and taught Torah to his students the entire day.
The Gemora states: Although we allow a mourner to teach Torah if the public needs him, he should not set up an interpreter (to demonstrate that he is in mourning). (21a)
The Gemora states: Rabbi Eliezer said: A mourner is forbidden to don tefillin the first three days of mourning. From the third day and on, he is permitted to don tefillin and even if a new person arrives (and he might think that this is the mourner’s first day), he is not required to remove the tefillin. Rabbi Yehoshua said: A mourner is forbidden to don tefillin the first two days of mourning. From the second day and on, he is permitted to don tefillin and even if a new person arrives, he is required to remove the tefillin. The Gemora cites the Scriptural sources for these halachos.
Ula states: The halacha is in accordance with Rabbi Eliezer regarding the removal of the tefillin (if a new person arrives from the third day and on, he is not required to remove the tefillin) and the halacha is in accordance with Rabbi Yehoshua regarding the donning of the tefillin (from the second day and on, he is permitted to don tefillin). The Gemora concludes according to Ula: If a new person arrives on the second day, he is required to remove the tefillin.
Rava rules: Once he dons the tefillin on the second day, he is not required to remove them. The Gemora asks: Isn’t Rava the one who holds that the primary mourning period lasts three days? The Gemora answers: Since it is a mitzva to wear tefillin, we allow him on the second day of mourning to wear them and he is not required to remove them. (21a – 21b)
The Gemora cites several braisos that discuss the stringencies of the first three days of the mourning period: He is prohibited from working even if he is a poor person who is sustained through charity. Afterwards, he may work in private. A poor woman mourner, after the third day, may spin with her spindle in private.
A mourner does not leave his house the first three days of mourning even to comfort another mourner. Afterwards, he may go out to comfort them, but he sits together with the mourners and not with the consolers.
A mourner during the first three days of mourning should not greet his friend and should not respond to his friends greeting. From the third day of mourning through the seventh day, he may respond to his friends greeting but he may not greet them. Afterwards, he may greet them in the usual manner.
The Gemora cites an incident with Rabbi Akiva where he greeted the public who attended the eulogy for his sons. The Gemora answers: This was permitted for he was displaying respect to the public. (21b)
The Gemora cites a braisa: After sheloshim, one can greet mourner in a regular way, but he should not console him. The Gemora cites another braisa which contradicts this: One may console a mourner during the first twelve months but he should not offer greetings, afterwards, he should greet him but he should not console him. The Gemora answers: The latter braisa is referring to a person who is mourning on the loss of his father or mother; the period of mourning lasts longer and the mourner should not be greeted until a year after the death. The former braisa is referring to a person who is mourning on the loss of other relatives; he may be greeted in the regular way after the sheloshim. (21b)
0 comments:
Post a Comment