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Daily Daf Dose
The Gemora cites a braisa: If a Torah scholar dies, his Beis Medrash should stop its regular classes. If the head of the Beis Din dies, all the places of learning in his city should stop their regular classes and when they enter the synagogues, they should all change their seats from where they usually sit. If the Nasi dies, all of the places of learning should stop their regular classes and they should enter the synagogues on Shabbos to read the Torah (they would not pray together with a minyan, but rather, they would each pray in their own house). Rabbi Yehoshua ben Korchah said: The people would not stroll in the market, but rather, they would stay at home and remain silent. They would not discuss Torah matters in a house of mourning, (but rather, they would sit and remain silent). It was said regarding Rabbi Chananya ben Gamliel that he did discuss Torah matters in a house of mourning. (22b – 23a)
The Gemora cites a braisa: A mourner should not leave his house during the first week of mourning. The second week, he is permitted to leave, but he should not sit in his regular place (but rather, in the place reserved for mourners – Meiri, nowadays the custom is to move his seat to another place). The third week, he may sit in his regular place, but he should not talk publicly. During the fourth week, he should conduct himself like a regular person.
Rabbi Yehudah says: It is not necessary for the Chachamim to rule regarding the first week that he shouldn’t leave his house since that is the week that everyone comes to console him; rather it is the second week that he shouldn’t leave his house. The third week, he is permitted to leave, but he should not sit in his regular place. The fourth week, he may sit in his regular place, but he should not talk publicly. During the fifth week, he should conduct himself like a regular person. (23a)
The Gemora cites a braisa: A mourner should not marry during the sheloshim. If it is his wife that died, he should not get married until after three festivals (in order that he shouldn’t forget the love for his first wife – Tosfos). Rabbi Yehudah maintains: He is permitted to marry after the second festival has passed. If he did not yet have any children, he is permitted to marry immediately since otherwise, he would be neglecting the mitzva of being fruitful and multiplying. If he has young children, he is also permitted to marry immediately in order for the children to have a woman to sustain them. (23a)
The Gemora cites a braisa: The mourner is prohibited from wearing pressed clothing during the sheloshim, whether they are new clothes or old ones. Rebbe says: The prohibition is only applicable to new clothes. Rabbi Elozar the son of Rabbi Shimon says: It is only applicable to new, white clothes. (23a)
The Gemora presents a dispute between the people of Yehudah and the people from the Galil whether the laws regarding private expressions of mourning apply to the Shabbos during the shiva period.
The Gemora attempts to prove that this argument is in fact a dispute among the Tannaim. The Gemora cites a braisa: One whose deceased relative lies before him (to be buried – he is now an onein) has the following halachos: He should eat in another room (eating in front of the dead is tantamount to mocking them); if no other room is available to him, he should eat in a friend’s house; if that is not an option, he should build a separating wall in the height of ten tefachim and eat there; if that cannot be accomplished, he should turn around (away from the deceased) and eat there. When he is eating, he should not recline (reclining was a symbol of royalty and it is not proper to display royalty while he is an onein); he should not eat meat or drink wine; he should not recite the blessing before the meal or afterwards; others should not recite the blessings for him; he should not participate in the zimun (three people join together to recite the blessing after the meal); he is exempt from reciting krias shema, shemoneh esrei, donning tefillin or any other mitzva.
The braisa continues: On Shabbos, he may recline in his usual manner and eat meat or drink wine; he can recite the blessings before the meal and afterwards; he may participate in a zimun; he is obligated to recite krias shema, Shemoneh Esrei, don tefillin and all other mitzvos. Rabban Gamliel says: Once he is obligated in these mitzvos, he is obligated in all other mitzvos, as well.
The Gemora proceeds to explain the dispute between the Tanna Kamma and Rabban Gamliel. The argument must be if it is permitted for the mourner to engage in marital relations during the Shabbos of shiva. The dispute is dependent on whether there is an obligation to observe the laws of mourning on Shabbos or not.
The Gemora rejects this explanation: Perhaps the Tanna Kamma prohibited the mourner from engaging in marital relations only because the deceased is lying before him; and perhaps Rabban Gamliel permitted it because it was before the burial and the laws of mourning did not yet take effect. (23b)
Rabbi Yochanan inquired of Shmuel: Is a mourner obligated to observe the laws of mourning on Shabbos? Shmuel responded: The laws of mourning should not be observed on Shabbos, even in the privacy of his home. (24a)
The Gemora cites a braisa: A mourner should not leave his house during the first week of mourning. The second week, he is permitted to leave, but he should not sit in his regular place (but rather, in the place reserved for mourners – Meiri, nowadays the custom is to move his seat to another place). The third week, he may sit in his regular place, but he should not talk publicly. During the fourth week, he should conduct himself like a regular person.
Rabbi Yehudah says: It is not necessary for the Chachamim to rule regarding the first week that he shouldn’t leave his house since that is the week that everyone comes to console him; rather it is the second week that he shouldn’t leave his house. The third week, he is permitted to leave, but he should not sit in his regular place. The fourth week, he may sit in his regular place, but he should not talk publicly. During the fifth week, he should conduct himself like a regular person. (23a)
The Gemora cites a braisa: A mourner should not marry during the sheloshim. If it is his wife that died, he should not get married until after three festivals (in order that he shouldn’t forget the love for his first wife – Tosfos). Rabbi Yehudah maintains: He is permitted to marry after the second festival has passed. If he did not yet have any children, he is permitted to marry immediately since otherwise, he would be neglecting the mitzva of being fruitful and multiplying. If he has young children, he is also permitted to marry immediately in order for the children to have a woman to sustain them. (23a)
The Gemora cites a braisa: The mourner is prohibited from wearing pressed clothing during the sheloshim, whether they are new clothes or old ones. Rebbe says: The prohibition is only applicable to new clothes. Rabbi Elozar the son of Rabbi Shimon says: It is only applicable to new, white clothes. (23a)
The Gemora presents a dispute between the people of Yehudah and the people from the Galil whether the laws regarding private expressions of mourning apply to the Shabbos during the shiva period.
The Gemora attempts to prove that this argument is in fact a dispute among the Tannaim. The Gemora cites a braisa: One whose deceased relative lies before him (to be buried – he is now an onein) has the following halachos: He should eat in another room (eating in front of the dead is tantamount to mocking them); if no other room is available to him, he should eat in a friend’s house; if that is not an option, he should build a separating wall in the height of ten tefachim and eat there; if that cannot be accomplished, he should turn around (away from the deceased) and eat there. When he is eating, he should not recline (reclining was a symbol of royalty and it is not proper to display royalty while he is an onein); he should not eat meat or drink wine; he should not recite the blessing before the meal or afterwards; others should not recite the blessings for him; he should not participate in the zimun (three people join together to recite the blessing after the meal); he is exempt from reciting krias shema, shemoneh esrei, donning tefillin or any other mitzva.
The braisa continues: On Shabbos, he may recline in his usual manner and eat meat or drink wine; he can recite the blessings before the meal and afterwards; he may participate in a zimun; he is obligated to recite krias shema, Shemoneh Esrei, don tefillin and all other mitzvos. Rabban Gamliel says: Once he is obligated in these mitzvos, he is obligated in all other mitzvos, as well.
The Gemora proceeds to explain the dispute between the Tanna Kamma and Rabban Gamliel. The argument must be if it is permitted for the mourner to engage in marital relations during the Shabbos of shiva. The dispute is dependent on whether there is an obligation to observe the laws of mourning on Shabbos or not.
The Gemora rejects this explanation: Perhaps the Tanna Kamma prohibited the mourner from engaging in marital relations only because the deceased is lying before him; and perhaps Rabban Gamliel permitted it because it was before the burial and the laws of mourning did not yet take effect. (23b)
Rabbi Yochanan inquired of Shmuel: Is a mourner obligated to observe the laws of mourning on Shabbos? Shmuel responded: The laws of mourning should not be observed on Shabbos, even in the privacy of his home. (24a)
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