Laws of one near death and guarding the deceased

Siman 194: Laws of one near death and guarding the deceased

Presented here for study, not as a practical ruling. The Shulchan Aruch rules by Sephardi custom, the Rema's glosses by Ashkenazi custom, and the Kitzur follows Ashkenazi custom. For a practical question, ask your rabbi.

א הַגּוֹסֵס (פֵּרוּשׁ, הַמַּעַלֶה לֵחָה בִּגְרוֹנוֹ מִפְּנֵי צָרוּת הֶחָזֶה, וְזֶה יִקְרֶה סָמוּךְ לַמִּיתָה, וּלְשׁוֹן גוֹסֵס הוּא מִלְּשׁוֹן מֵגִיס בִּקְדֵרָה, שֶׁהַלֵּחָה מִתְהַפֶּכֶת בִּגְרוֹנוֹ, כְּמוֹ הַמֵּגִיס בִּקְדֵרָה תוספת יום טוב, פרק א דערכין) הֲרֵי הוּא כְּחַי לְכָל דְבָרָיו. וְלָכֵן אָסוּר לִגַּע בּוֹ, שֶׁכָּל הַנּוֹגֵעַ בּוֹ, הֲרֵי זֶה שׁוֹפֵךְ דָמִים. לְמָה הַדָּבָר דּוֹמֶה. לְנֵּר מְטַפְטֵף, שֶׁכֵּיוָן שֶׁנּוֹגֵעַ בּוֹ אָדָם, מִיָד נִכְבֶּה. וְאַף עַל פִּי שֶׁהוּא גוֹסֵס זְמַן אָרֹךְ וְיֵשׁ צַעַר גָדוֹל לוֹ וְלִקְרוֹבָיו, מִכָּל מָקוֹם אָסוּר לִגְרֹם שֶׁיָמוּת מְהֵרָה, כְּגוֹן לְהַשְׁמִיט הַכַּר וְהַכֶּסֶת מִתַּחְתָּיו, מֵחֲמַת שֶׁאוֹמְרִים, שֶׁיֵשׁ נוֹצוֹת מִקְּצָת עוֹפוֹת שֶׁגּוֹרְמִים לְעַכֵּב אֶת הַמִּיתָה, אוֹ לָשׂוּם מַפְתְּחוֹת בֵּית הַכְּנֶסֶת תַּחַת רֹאשׁוֹ, כָּל זֶה אָסוּר. אֲבָל אִם יֵשׁ שָׁם דָּבָר שֶׁגּוֹרֵם עִכּוב יְצִיאַת הַנֶּפֶשׁ, כְּגוֹן קוֹל דוֹפֵק וְכַיּוֹצֵא בָזֶה, מֻתָּר לַהֲסִירוֹ, דְּאֵין בָּזֶה מַעֲשֶׂה, אֶלָּא שֶׁמֵּסִיר אֶת הַמּוֹנֵעַ וְאֵינוֹ נוֹגֵעַ בּוֹ.
1 A person who is very near death is considered as a living being in every respect. It is, therefore, forbidden to touch him, for anyone who touches him is considered like one who sheds blood. To what can this be compared? To a dripping [flickering] candle, which becomes extinguished as soon as someone touches it. Even if he is critical over a long period, and he and his family are in great agony, it is, nevertheless, forbidden to hasten his death in any way. [It is forbidden] for example to remove a feathered pillow from under him, because some people say that feathers of certain birds defer death, or for example to place the keys to the synagogue under his head; all these things are forbidden. However, if there is something which prevents the departure of the soul, such as a pounding noise or something similar, it is permitted to remove it since this is not a direct act, but merely the removal of the deterrent [to his death], without touching the dying person.
ב אַף עַל פִּי שֶׁאָסוּר לִגַּע בַּגוֹסֵס, מִכָּל מָקוֹם אִם נָפְלָה דְלֵקָה, אֵין מַנִּיחִין אוֹתוֹ בַּבַּיִת, אֶלָּא מוֹצִיאִין אוֹתוֹ. וְהוּא קוֹדֵם לְהַצָלַת סִפְרֵי קֹדֶשׁ. (וְעַיֵּן לְעֵיל סִימָן פח סָעִיף טז)
2 Although it is forbidden to touch a dying person, nevertheless, if a fire breaks out, he should not be left in the house, rather he should be taken out of the house. His removal takes precedence over the rescue of sacred books.
ג הָעוֹמְדִים אֵצֶל הַגּוֹסֵס, יַשְׁגִּיחוּ שֶׁלֹּא יוֹצִיא שׁוּם אֵבֶר חוּץ לַמִּטָּה, כְּמוֹ שֶׁנֶּאֱמַר בְּיַעֲקֹב, וַיֶאֱסֹף רַגְלָיו אֶל הַמִּטָּה. וְלָכֵן יַעֲמִידוּ כִּסְאוֹת אֵצֶל הַמִּטָּה, שֶלֹּא יוּכַל לְהוֹצִיא יָד אוֹ רָגֶל. וּמִכָּל מָקוֹם אִם לֹא עָשׂוּ כֵן וְהוֹצִיא, אָסוּר לִגַּע בּוֹ לְהַחֲזִירוֹ.
3 Those who are attending the dying person, should see to it that no limb of his projects from his bed, as it is said concerning Jacob, "And he gathered up his feet to the bed." Therefore, they should place chairs at [the side of] the bed, so that he cannot extend a hand or foot outside it. Nevertheless, if this was not done, and his hand or foot was extended, it is forbidden to touch him in order to put it back.
ד כֵּיוָן שֶׁנָּטָה אָדָם לָמוּת, אֵין שׁוּם אָדָם רַשַּׁאי לִפָּרֵד מִמֶּנּוּ, שֶׁלֹא תֵצֵא נַפְשׁוֹ וְהוּא יְחִידִי, מִפְּנֵי שֶׁהַנֶפֶשׁ מִשְׁתּוֹמֶמֶת בְּשָׁעָה שֶׁיוֹצֵאת מִן הַגּוּף, וּמִצְוָה לַעֲמֹד עַל הָאָדָם בִּשְׁעַת יְצִיאַת נְשָׁמָה, שֶׁנֶאֱמַר, וִיחִי עוֹד לָנֶצַח לֹא יִרְאֶה הַשָּׁחַת כִּי יִרְאֶה חֲכָמִים יָמוּתוּ, וְגוֹ'. וְרָאוּי לְקַבֵּץ עֲשָׂרָה, שֶׁיִהְיוּ בִּשְׁעַת יְצִיאַת נְשָׁמָה, וְלֹא יַעַסְקוּ, חס וְשָׁלוֹם, בְּדְבָרִים בְּטֵלִים אֶלָא יַעַסְקוּ בַּתּוֹרָה וּבַתְּהִלִּים וּבִשְׁאָר מִזְמוֹרִים, כִּמְסֻדָּר בְּסֵפֶר מַעֲבַר יַבֹּק. וְנוֹהֲגִין לְהַדְלִיק נֵרוֹת בִּפְנֵי הַגּוֹסֵס.
4 From the moment that his death is imminent, no one is permitted to leave him, so that his soul does not depart when he is alone, because the soul is shocked as it departs from the body. It is a mitzvah to stand by a person, as the soul is departing from him, as it is said, "Shall he then live forever, shall he never see the grave? For he sees that wise men die, etc." It is proper to gather ten adult males to be present at the departure of the soul. They must not God forbid engage in idle talk, rather they should engage in Torah subjects, and in the recitation of Psalms and other supplication, as arranged in the seifer, Maavar Yabbok. It is customary to light candles in the presence of a dying person.
ה לְאַחַר יְצִיאַת נְשָׁמָה, מַנִּיחִין אֵצֶל חָטְמוֹ נוֹצָה קַלָּה, וְאִם אֵינָהּ מִתְנַדְנֶדֶת, בְּיָדוּעַ שֶׁמֵת, וְאָז פּוֹתְחִין אֶת הַחֲלּוֹנוֹת, וְהָאֲבֵלִים אוֹמְרִים צִדּוּק הַדִּין, וּכְשֶׁמַּגִּיעִים לְבָרוּךְ דַּיַּן הָאֱמֶת, אוֹמְרִים בְּשֵׁם וּמַלְכוּת וְקוֹרְעִין, כְּדִין שֶׁיִתְבָּאֵר בְּסִימָן שֶׁלְאַחַר זֶה.
5 After the departure of the soul, a light feather is placed at his nostrils. If it does not move, it is certain that he is dead. The windows should then be opened, and the mourners should recite the prayer, Tzidduk Ha Din, (The righteousness of Divine judgement.) When they say the berachah, Baruch Dayan ha-emes [Blessed is the true Judge], they should include in it, the Divine Name, ( Adonoy Elokeinu) and the mention of His kingdom, ( Melech haolam). [The complete berachah is thus: Baruch atah Adonoy, Elokeinu, Melech haolam, Dayan ha-emes.] They then tear their garments, according to the laws stated in the next chapter.
ו וְכָל הָעוֹמְדִין עַל הַמֵּת בִּשְׁעַת יְצִיאַת נְשָׁמָה, חַיָבִין לִקְרֹעַ. הָא לְמַה זֶּה דוֹמֶה, לְסֵפֶר תּוֹרָה שֶׁנִּשְׂרָף, שֶׁאֵין רֵיק בְּיִשְֹרָאֵל שֶׁאֵין בּוֹ תּוֹרָה וּמִצְוֹת. וַאֲפִלּוּ עַל קָטֹן שֶׁלָּמַד מִקְרָא אוֹ עַל אִשָּׁה חַיָבִין לִקְרֹעַ. וַאֲפִלוּ הָיָה זֶה הַמֵּת לִפְעָמִים עוֹשֶׂה עֲבֵרָה לְתֵּאָבוֹן, חַיָבִין לִקְרֹעַ עָלָיו. אֲבָל אִם הָיָה רָגִיל לַעֲשׂוֹת עֲבֵרָה, אֲפִלּוּ רַק לְתֵאָבוֹן, הֲרֵי זֶה בִּכְלַל הַפּוֹרְשִׁים מִדַּרְכֵי הַצִּבּוּר, שֶׁאֵין קוֹרְעִין עָלָיו. וּקְרִיעָה זוֹ שֶׁעַל הַמֵּת שֶׁאֵין מִתְאַבְּלִים עָלָיו אֶלָּא שֶׁקּוֹרְעִין מִפְּנֵי שֶׁעוֹמְדִין בִּשְׁעַת יְצִיאַת נְשָׁמָה, סַגֵּי בִּקְרִיאָה מֻעֶטֶת. וַאֲפִלּוּ מִן הַצַּד אוֹ בְּשׁוּלֵי הַבֶּגֶד סַגֵּי.
6 All those attending the deceased when the soul departs, must tear their garments. To what is this [death] compared? To the burning of a Seifer Torah, for there is no one in Yisrael who is [totally] void of Torah knowledge and the performance of mitzvos. Even at the death of a child who studied Scriptures, or at the death of a woman, the garments must be torn. Even if the deceased had at times committed a sin to satisfy his lustful desire, the garments must be torn at his death. However if the person committed a sin regularly, even though he did so only to satisfy his lustful desire, he is considered among those who have departed from the ways of the community, and the garments are not torn at his death. Regarding the tearing of the garments at the death of one for whom you are not a mourner, and you are tearing your garment only because you are present at the time of the soul's departure, it is sufficient if you make a slight tear, even at the side or at the hem.
ז מַעֲצִמִין עֵינָיו שֶׁל הַמֵת. וּמִי שֶׁיֵשׁ לוֹ בָּנִים, יַעֲשֶׂה זֹאת בְּנוֹ, כְּמוֹ שֶׁנֶּאֱמַר, וְיוֹסֵף יָשִׁית יָדוֹ עַל עֵינֶיךָ. וְאִם יֵשׁ בְּכוֹר, יַעֲשֶׂה הוּא.
7 The eyes of the deceased must be closed. If there are sons, it should be done by his son, as it is said, "Joseph shall place his hand upon your eyes." If there is a firstborn son, he should do it.
ח כְּשֶׁנוֹשְׂאִין אוֹתוֹ מִמִּטָּתוֹ לְהַשְׁכִּיבוֹ עַל הָאָרֶץ, יַשְׁגִּיחוּ שֶׁיְהֵא מְכֻסֶּה, כִּי כֹּל מַה שֶּׁנוֹהֵג בַּחַי מִשׁוּם צְנִיעוּת, נוֹהֵג גַּם בַּמֵּת.
8 When lifting the deceased from his bed to lay him on the floor, care must be taken to keep him covered, for all the customs of modesty that apply to the living, apply also to the dead
ט מִנְהָג לִשְׁפֹּךְ כָּל הַמַּיִם הַשְׁאוּבִים שֶׁבִּשְׁכוּנַת הַמֵּת, דְּהַיְנוּ שְׁלֹשָׁה בָתִּים (עִם הַבַּיִת אֲשֶׁר שָׁם הַמֵּת), וַאֲפִלּוּ מֵת יֶלֶד בְּתוֹךְ שְׁלֹשִׁים יוֹם לְלֵדָתוֹ. וּבַשַׁבָּת, אֵין צְרִיכִין לִשְׁפֹּךְ (וְהַבִּרְכֵּי יוֹסֵף כָּתַב, דְּיֵשׁ לְהַחְמִיר גַּם בַּשַׁבָּת).
9 It is customary to pour out all the water from the vessels in the vicinity of the deceased, which is three houses (including the one in which the deceased lies.) This is done even for an infant who died within thirty days of its birth. If death occurs on Shabbos the water need not be poured out. ( Birkei Yoseif writes, that one should be stringent and pour out the water even on Shabbos.)
י הַמְשַׁמֵּר אֶת הַמֵּת אֲפִלּוּ אֵינוֹ מֵתוֹ, פָּטוּר מִקְּרִיאת שְׁמַע וּמִתְּפִלָה וּמִכָּל מִצְוֹת הָאֲמוּרוֹת בַּתּוֹרָה, כִּי הָעוֹסֵק בְּמִצְוָה, פָּטוּר מִמִּצְוָה אַחֶרֶת (וְעַיֵּן לְקַמָּן סִימָן קצו סָעִיף ב). הָיוּ שְׁנַיִם, זֶה מְשַׁמֵר, וְזֶה קוֹרֵא וּמִתְפַּלֵּל.
10 The person who guards the deceased, even if he is not a mourner, is exempt from Kerias Shema and Shemoneh Esrei, and from all other mitzvos of the Torah, for he who is engaged in the performance of a mitzvah is exempt from performing another mitzvah. If there are two watchmen, [they should alternate] one of them should guard, while the other says Krias Shema and Shemoneh Esrei.
יא אָסוּר לֶאֱכֹל בְּחֶדֶר שֶׁהַמֵת שָׁם, אִם לֹא עַל יְדֵי מְחִצָּה (כְּדִלְקַמָּן סִימָן קצו סָעִיף א). וַאֲפִלּוּ אֲכִילַת אַרְעַי. וַאֲפִלּוּ אֲכִילַת פֵּרוֹת אוֹ שְׁתִיַת מַיִם, אָסוּר. וּצְרִיכִין לְהַזְהִיר אֶת הַשׁוֹמְרִים עַל זֹאת. וְגַם אָסוּר לְבָרֵךְ שָׁם אֵיזוֹ בְרָכָה. (וְעַיֵּן לְקַמָּן סִימָן קצט סָעִיף טו)
11 It is forbidden to eat [a meal] in the room where the deceased lies, unless there is a partition. It is even forbidden to have a snack, even to eat fruit or drink water is forbidden. It is necessary to instruct the guards about this. It is also forbidden to recite a berachah there.
יב אָסוּר לְטַלְטֵל אֶת הַמֵּת בְּשַׁבָּת (עין לעיל סִימָן פח סָעִיף טו, טז) אֲפִלּוּ לְצֹרֶךְ כֹּהֲנִים אוֹ לְצֹרֶךְ מִצְוָה, רַק עַל יְדֵי גוֹיִם, אִם הַקְּרוֹבִים רוֹצִּים. (וְעַיֵּן לְקַמָּן סִימָן רב סָעִיף טז).
12 It is forbidden to move the deceased on Shabbos, even for the sake of [vacating the place for] kohanim, or for the sake of performing some mitzvah. It may be done however by a non-Jews, if the relatives consent to it.
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