Shulchan Aruch, Yoreh De'ah Siman 340

Siman 340

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 מִי שֶׁמֵּת לוֹ מֵת, וְהוּא מֵהַמֵּתִים שֶׁרָאוּי לְהִתְאַבֵּל עֲלֵיהֶם, חַיָּב לִקְרֹעַ עָלָיו. וְצָרִיךְ שֶׁיִּקְרַע מְעֻמָּד; וְאִם קָרַע מְיֻשָּׁב, לֹא יָצָא, וְצָרִיךְ לַחֲזֹר וְלִקְרֹעַ (טוּר בְּשֵׁם רי"ץ גֵּאוּת וְהָרֹא"שׁ וְהַגָּהוֹת מַיְמוֹנִי וּבֵית יוֹסֵף לְדַעַת ראב"ד ורי"ף וְרַמְבַּ"ן וּמָרְדְּכַי פא"מ). וּלְכַתְּחִלָּה צָרִיךְ לִקְרֹעַ קֹדֶם שֶׁיִּסְתֹּם פְּנֵי הַמֵּת. (בֵּית יוֹסֵף בְּשֵׁם סמ"ק).

1 LAWS OF RENDING GARMENTS One who suffered a bereavement, namely, [one] of [his] near-of-kin [died], for whom he is required to observe mourning rites, must rend [his garments] for him. One must rend [his garments] while standing; and if one rent [his garments] while sitting, he has not discharged his duty; and he must rend again. In the first instance one must rend [ his garments ] before he conceals the face of the corpse.

ב מְקוֹם הַקְּרִיעָה, בְּכָל מָקוֹם בְּבֵית הַצַּוָּאר לְפָנָיו; אֲבָל אִם קָרַע לְאַחֲרָיו, אוֹ בְּשׁוּלֵי הַבֶּגֶד (טוּר) אוֹ מִן הַצְּדָדִין, לֹא יָצָא. הַגָּה: וְיֵשׁ אוֹמְרִים שֶׁיּוֹצֵא אִם קוֹרֵעַ בְּשׁוּלֵי הַבֶּגֶד, וְכֵן נָהֲגוּ לְהָקֵל לִקְרֹעַ בְּשׁוּלֵי הַבֶּגֶד, (אֵלּוּ מִנְהָגִים תִּמְצָא בִּסְמַ"ק ובמהרי"ו וּבְחִדּוּשֵׁי אֲגֻדָּה וּבְכָל בּוֹ), כְּשֶׁקּוֹרְעִין עַל שְׁאָר מֵתִים שֶׁאֵינָן מִתְאַבְּלִין עֲלֵיהֶם; אֲבָל עַל הַמֵּתִים שֶׁהֵם קְרוֹבָיו, וּמִתְאַבְּלִים עֲלֵיהֶם, אֵינוֹ יוֹצֵא בִּקְרִיעָה זוֹ וְצָרִיךְ לִקְרֹעַ בְּבֵית הַצַּוָּאר, וְכֵן נָהֲגוּ.

2 The region for rending is all along the neck of the garment in the forepart; but if he rent in the back part, or in the lower parts of the garment, or on the sides, he has not discharged his duty. Rema: Some say that one discharges his duty if he rends in the lower parts of the garment; and thus is the common practice to adopt the more lenient view, [ viz.,] to rend in the lower parts of the garment, when rending for all other dead, for whom one does not observe mourning rites; but for near-of-kin, for whom one must observe mourning rites, he does not discharge his duty with this rending, but must rend in the neck of the garment. And thus is the common practice.

ג שִׁעוּר קְרִיעָה, טֶפַח. וְאִם קָרַע עַל מֵת, וּבָא לְהוֹסִיף בְּאוֹתָהּ קְרִיעָה עַל מֵת אַחֵר, אִם אַחַר ז', סָגֵי בְּכָל שֶׁהוּא. וְאִם הוּא בְּתוֹךְ ז', צָרִיךְ טֶפַח. וְעַל אָבִיו וְאִמּוֹ, אֲפִלּוּ אַחַר ז', קוֹרֵעַ עַד שֶׁיְּגַלֶּה אֶת לִבּוֹ.

3 The extent of rending is a handbreadth. If he rent [his garment] upon suffering a bereavement, and extends the rent, on sustaining another bereavement; if [the second bereavement] is after the seven [days, the additional rent] may be as small [as he wishes]; if during the seven [days], a handbreadth is required. However, for his father and mother, [after having suffered a previous bereavement], even after seven [days], he rends until he bares his chest.

ד כְּשֵׁם שֶׁקּוֹרֵעַ עַל קְרוֹבוֹ שֶׁמִּתְאַבֵּל עָלָיו, כָּךְ קוֹרֵעַ בִּפְנֵי קְרוֹבוֹ עַל מֵת שֶׁמֵּת לִקְרוֹבוֹ, כֵּיצַד, הֲרֵי שֶׁמֵּת בֶּן בְּנוֹ אוֹ אֲחִי בְּנוֹ אוֹ אֵם בְּנוֹ, חַיָּב לִקְרֹעַ בִּפְנֵי בְּנוֹ. וְכֵן קוֹרֵעַ עַל חָמִיו וַחֲמוֹתוֹ. וְהָאִשָּׁה קוֹרַעַת עַל חָמִיהָ וַחֲמוֹתָהּ. וְאֵין נוֹהֲגִין עַכְשָׁו כֵּן, וּכְמוֹ שֶׁיִּתְבָּאֵר לְקַמָּן סי' שע"ד לְעִנְיַן אֲבֵלוּת.

4 Just as he rends for his near-of-kin, for whom he observes mourning rites, so does he rend in the presence of his near-of-kin, when the latter sustains a bereavement. In what respect? If his son's son dies, or his son's brother, or the mother of his son, he is required to rend in the presence of his son. So too, does he rend for his father-in-law and his mother-in-law, and a woman rends for her father-in-law and her mother-in-law. Nowadays we do not follow this practice as will be explained infra § 374 in the subject of mourning.

ה הָעוֹמֵד בִּשְׁעַת יְצִיאַת נְשָׁמָה שֶׁל אִישׁ, אוֹ אִשָּׁה מִיִּשְׂרָאֵל, חַיָּב לִקְרֹעַ (טוּר בְּשֵׁם רַמְבַּ"ן וּבֵית יוֹסֵף אַף לְדַעַת רַשִׁ"י). וַאֲפִלּוּ אִם לִפְעָמִים עָשָׂה עֲבֵרָה לְתֵאָבוֹן, אוֹ שֶׁמַּנִּיחַ לַעֲשׂוֹת מִצְוָה בִּשְׁבִיל טֹרַח. הַגָּה: אֲבָל רָגִיל לַעֲשׂוֹת עֲבֵרָה, אֵין מִתְאַבְּלִין עָלָיו (מָרְדְּכַי סוֹף מ"ק). וְכָל שֶׁכֵּן עַל מוּמָר (לַעֲבוֹדַת כּוֹכָבִים) (שָׁם וּפוֹסְקִים וְכֵן מוּכָח מִשַּׁ"ס פי' נִגְמַר הַדִּין וְכַמָּה דּוּכְתֵי). וְיֵשׁ אוֹמְרִים שֶׁמּוּמָר שֶׁנֶּהֱרַג בִּידֵי עוֹבֵד כּוֹכָבִים, מִתְאַבְּלִין עָלָיו (הַגָּהַת אֲשֵׁרִ"י פֶּרֶק א"מ ואוֹר זָרוּעַ). וְכֵן מוּמָר קָטָן שֶׁהֵמִיר עִם אָבִיו אוֹ אִמּוֹ, דְּהָוֵי כְּאָנוּס (מָרְדְּכַי ה"א בְּשֵׁם ר"י וּמְבִיאוֹ בֵּית יוֹסֵף סִימָן שמ"ה) וְיֵשׁ אוֹמְרִים דְּאֵין מִתְאַבְּלִין, וְכֵן עִקָּר (שָׁם בְּשֵׁם ר"ח). הַפּוֹרְשִׁים מִדַּרְכֵי צִבּוּר, אַף עַל פִּי שֶׁאֵין מִתְאַבְּלִין עֲלֵיהֶם, מִתְאַבְּלִין עַל בְּנֵיהֶם (אוֹר זָרוּעַ). וְע"ל סִימָן שמ"ה.

5 One who is present at the time of the departure of the soul of a Jewish man or woman, is dutibound to rend garments; and even if at times [the person who died], committed a sin because of an irresistible desire, or [would] forsake the performance of a religious duty on account of trouble involved. Rema: But one who was in the habit of committing sins, is not mourned for; and so much the more for one who is an apostate in respect of idolatry. Some say that an apostate who was killed by a Gentile -[ robber ], is mourned for. So too, [ does one mourn for ] a minor who commits apostasy along with his father or mother, since he was under pressure; and some say that we observe no mourning rites [ for him ], and this is the [ accepted ] fundamental principle. Those who dissociate themselves from the practices of the community, although they are not mourned for, [ nevertheless ], their children are mourned for.

ו עַל אָדָם כָּשֵׁר, שֶׁאֵינוֹ חָשׁוּד עַל שׁוּם עֲבֵרָה וְלֹא עַל שׁוּם בִּטּוּל מִצְוָה, וְלֹא סַנֵי שׁוּמְעָנֵיהּ, אַף עַל פִּי שֶׁאֵינוֹ גָּדוֹל בַּתּוֹרָה, וְאַף עַל פִּי שֶׁלֹּא עָמַד בִּשְׁעַת יְצִיאַת נְשָׁמָה, חַיָּב לִקְרֹעַ עָלָיו; וְהוּא שֶׁעוֹמֵד שָׁם בֵּין מִיתָה לִקְבוּרָה; וְתַלְמִידֵי חֲכָמִים פְּטוּרִים מִקְּרִיעָה זוֹ. הַגָּה: וְיֵשׁ אוֹמְרִים דְּאֵין חַיָּב לִקְרֹעַ עַל אָדָם כָּשֵׁר, אֶלָּא אִם כֵּן עוֹמֵד עָלָיו בִּשְׁעַת יְצִיאַת נְשָׁמָה; אֲבָל חַיָּב לִבְכּוֹת וּלְהִתְאַבֵּל עָלָיו (ר"ן פ' הָאוֹרֵג וְהַגָּהוֹת מַיְמוֹנִי פֶּרֶק י"א בְּשֵׁם רַאַבִיָ"ה), וְכֵן נָהֲגוּ לְהָקֵל.

6 For a worthy person, against whom no suspicion is entertained with respect to any sin, or neglect of any religious duty, and who is not ill-reputed, although he is not great in learning, — [the law is that] even if one was not present at the time of the departure of the soul, he is dutibound to rend [garments for him], provided he was present there between death and burial. Scholars, however, are exempt from this rending. Rema: Some say that one is not dutibound to rend [ garments ] for a worthy person unless one is present at the time of the departure of the soul; but one is required to weep and to mourn for him. And thus is the accepted practice, to adopt the lenient view.

ז עַל חָכָם וְעַל תַּלְמִיד חָכָם שֶׁשּׁוֹאֲלִין אוֹתוֹ דְּבַר הֲלָכָה בְּכָל מָקוֹם וְאוֹמְרָהּ, קוֹרְעִין עָלָיו אֲפִלּוּ לְאַחַר קְבוּרָה, בְּיוֹם שְׁמוּעָה, אִם הוּא תּוֹךְ ל' יוֹם. וְקוֹרֵעַ עָלָיו בִּשְׁעַת הֶסְפְּדוֹ. לֹא קָרַע בְּיוֹם שְׁמוּעָה, וּכְבָר עָבַר זְמַן הֶסְפְּדוֹ, וְלֹא קָרַע, שׁוּב אֵינוֹ קוֹרֵעַ (כָּךְ מַשְׁמָע בַּטּוּר וּבְבֵית יוֹסֵף). וְקוֹרְעִין עָלָיו עַד שֶׁמְּגַלִּין אֶת לִבָּם. וּכְבָר נָהֲגוּ תַּלְמִידֵי חֲכָמִים בְּכָל מָקוֹם לִקְרֹעַ זֶה עַל זֶה טֶפַח, אַף עַל פִּי שֶׁהֵם שָׁוִים, וְאֵין אֶחָד מֵהֶם מְלַמֵּד אֶת חֲבֵרוֹ. הַגָּה: יֵשׁ אוֹמְרִים שֶׁאֵין קוֹרְעִין עַל חָכָם, אֶלָּא אִם כֵּן הוּא רַבּוֹ אוֹ שֶׁיּוֹדְעִין מִשְּׁמוּעוֹתָיו שֶׁחִדֵּשׁ, דְּהַיְנוּ רַבּוֹ, (הָרֹא"שׁ והגמי"י בְּשֵׁם הר"מ), וְכֵן נָהֲגוּ לְהָקֵל בִּמְדִינוֹת אֵלּוּ.

7 For a scholar or a disciple who is questioned on a matter of Halachah in any reference and is able to answer it, one rends garments, even after burial, on the day the [death] report [is received], if it is within thirty days [from death]; and one rends [garments] for him at the time of his lament. If one did not rend [ garments ] on the day the [ death ]- report [ is received ], and the time of the lament had already passed and he [ still ] had not rent, he no longer rends. And [garments] are rent for him until the chest is bared; and it is an accepted practice among scholars everywhere to rend [garments] for each other to the extent of a handbreadth, although they are equals and neither is considered a teacher of the other. Rema: Some say that [ garments ] are not rent for a scholar unless the latter is his teacher, or [ if ] we know of the novel interpretations which he expounded, for this is [ what is meant ] by his teacher'; and thus is the practice to adopt the more lenient view in our countries.

ח עַל רַבּוֹ שֶׁרֹב חָכְמָתוֹ מִמֶּנּוּ; אִם מִקְרָא, מִקְרָא; וְאִם מִשְׁנָה, מִשְׁנָה; אִם גְּמָרָא, גְּמָרָא; קוֹרֵעַ כָּל בְּגָדָיו עַד שֶׁמְּגַלֶּה לִבּוֹ. וְיֵשׁ אוֹמְרִים שֶׁאֵינוֹ קוֹרֵעַ אֶלָּא טֶפַח, וְאֵינוֹ מְאַחֶה לְעוֹלָם. וַאֲפִלּוּ מִשְּׁמוּעָה רְחוֹקָה, קוֹרֵעַ עָלָיו לְעוֹלָם. וְאִם לֹא לָמַד רֹב חָכְמָתוֹ מִמֶּנּוּ, אֵינוֹ קוֹרֵעַ עָלָיו, אֶלָּא כְּדִין שְׁאָר מֵתִים שֶׁהוּא מִתְאַבֵּל עֲלֵיהֶם. וַאֲפִלּוּ לֹא לָמַד מִמֶּנּוּ אֶלָּא דָּבָר אֶחָד, בֵּין קָטָן בֵּין גָּדוֹל, קוֹרֵעַ עָלָיו. הַגָּה: וְיֵשׁ אוֹמְרִים דְּקֶרַע שֶׁעַל רַבּוֹ שֶׁאֵינוֹ מֻבְהָק, נָמֵי אֵינוֹ מִתְאַחֶה (טוּר בְּשֵׁם הָרֹא"שׁ וּבֵית יוֹסֵף בְּשֵׁם רַשִׁ"י וְתוֹסָפוֹת והר"ן). תַּלְמִידֵי חֲכָמִים שֶׁיּוֹשְׁבִים בְּיַחַד וּמַקְשִׁים וּמְפָרְקִין זֶה לָזֶה וְלוֹמְדִים בְּיַחַד, יֵשׁ אוֹמְרִים שֶׁדִּינָן כְּרַב שֶׁאֵינוֹ מֻבְהָק, וְיֵשׁ אוֹמְרִים שֶׁדִּינָן כְּרַב מֻבְהָק (אֵלּוּ שֵׁנִי הַסְבָרוֹת בַּטּוּר). וְיֵשׁ אוֹמְרִים דְּאֵין צְרִיכִין לִקְרֹעַ אֶלָּא עַל רַבּוֹ שֶׁלִּמְּדוֹ רֹב חָכְמָתוֹ, אֲבָל חֲבֵרִים הַלּוֹמְדִים זֶה עִם זֶה, אוֹ שֶׁהֵאִיר עֵינָיו בְּדָבָר אֶחָד, אֵינוֹ אֶלָּא חֻמְרָא בְּעָלְמָא, וְהֵיכָא דְּנָהוּג נָהוּג, וְהֵיכָא דְּלֹא נָהוּג לֹא נָהוּג, וְאֵין מוֹרִין כֵּן. (מָרְדְּכַי ה"א בְּשֵׁם הַשְּׁאִלְתּוֹת והגמ"יי בְּשֵׁם הר"מ), וְלָכֵן נָהֲגוּ לְהָקֵל בִּמְדִינוֹת אֵלּוּ.

8 For his teacher from whom he derived the greater part of his wisdom, whether in Bible, Mishna or Gemara, one rends all his garments until he bares his chest. And some say that he rends only to the extent of a handbreadth, and he never resews the rent; even if he receives distant tidings, he must always rend [garments] for him. However, if he did not derive the greater part of his wisdom from him, he rends [garments] for him only according to the law of other dead, for whom he [must] mourn; and even if he learnt from him only a single matter, whether small or great, he must rend [garments] for him. Rema: Some say that a rent made for one's teacher who is not distinguished, must also not be resewn. [ With respect to ] scholars who sit together, debate with, and resolve problems for one another, and study together, some say that they are considered to be in the category of a teacher who is not distinguished; others say that they are in the category of a teacher who is distinguished; [ still ] others say that [ garments ] are to be rent only for one's teacher who taught him the greater part of his knowledge, but for fellow-collegiates who study together or for one who enlightened his eyes in a single matter, [ rending garments ] is merely an [ additional ] stingency, and wherever such is the practice, it is followed, and wherever such is not the practice, it is not followed; but we do not rule thus. Hence it is the common practice to adopt the more lenient view in these countries.

ט עַל כָּל הַמֵּתִים, קוֹרֵעַ עָלָיו טֶפַח בַּבֶּגֶד הָעֶלְיוֹן, וְדַיּוֹ. וְעַל אָבִיו וְאִמּוֹ, קוֹרֵעַ כָּל בְּגָדָיו, אֲפִלּוּ הוּא לָבוּשׁ י', עַד שֶׁמְּגַלֶּה לִבּוֹ. וְאִם לֹא קָרַע כָּל בְּגָדָיו, לֹא יָצָא, וְגוֹעֲרִים בּוֹ, וְכָל זְמַן שֶׁאוֹתוֹ הַבֶּגֶד עָלָיו, אוֹמְרִים לוֹ: קְרַע, אֲפִלּוּ לְאַחַר שְׁלֹשִׁים.

9 For all other dead, one rends [to the extent of] a hand-breadth in the uppermost garment, and this is sufficient; but for one's father and mother, one rends all his garments, even though he be wearing ten, until he bares his chest. If he did not rend all his garments, he has not discharged his duty, and he is rebuked [for this]; and as long as the garment is upon him, he is instructed, 'Rend!,' even after thirty days.

י אֲפַרְקְסוּתוֹ, אֵינוֹ צָרִיךְ לִקְרֹעַ, יֵשׁ מְפָרְשִׁין שֶׁהוּא בֶּגֶד הַזֵּעָה הַדָּבוּק לִבְשָׂרוֹ, וְיֵשׁ מְפָרְשִׁים דְּהַיְנוּ בֶּגֶד הָעֶלְיוֹן שֶׁקּוֹרִין קאפ"ה; וּפָשַׁט הַמִּנְהָג שֶׁלֹּא לִקְרֹעַ הקאפ"ה עַל שׁוּם מֵת, אֲפִלּוּ עַל אָבִיו וְאִמּוֹ, וְלִקְרֹעַ עַל אָבִיו וְאִמּוֹ גַּם הֶחָלוּק שֶׁקּוֹרִין קאמיז"ה (כָּל בּוֹ בְּשֵׁם רַבּוֹתָיו הַפּוֹסְקִים וסמ"ק לְפי' הֶעָרוּךְ). הַגָּה: וּבִמְדִינוֹת אֵלּוּ אֵין נוֹהֲגִין כֵּן, אֶלָּא אֵין קוֹרְעִין הֶחָלוּק שֶׁל פִּשְׁתָּן שֶׁהוּא בֶּגֶד הַזֵּעָה, וְלֹא הַסַּרְבָּל הָעֶלְיוֹן; אֲבָל שְׁאָר בְּגָדָיו, קוֹרֵעַ בְּאָבִיו וְאִמּוֹ; וּבִשְׁאָר מֵתִים, הַמַּלְבּוּשׁ הָעֶלְיוֹן תַּחַת הַסַּרְבָּל (סמ"ג בְּשֵׁם רַבּוֹתֵינוּ הַצָרְפָתִים).

10 One is not required to rend his epikarsion. Some explain that it refers to the sweat-shirt, next to his skin; others explain that it refers to he uppermost garment which is called Caffa. And the custom has spread not to rend the Caffa for any dead whatsoever, even [not] for one's father or mother; and to rend for one's father or mother also the garment called chemise. Rema: In these countries we do not follow this custom, [ but the law is that ] we do not rend the linen garment, namely, the sweat-shirt, nor [ do we rend ] the top mantle, but all other garments one must rend for his father or mother, and in [ the case of ] other dead, the top garment under the mantle.

יא אֶחָד הָאִישׁ וְאֶחָד הָאִשָּׁה שָׁוִים לְעִנְיַן קְרִיעָה, אֶלָּא שֶׁהָאִשָּׁה קוֹרַעַת הַתַּחְתּוֹן וּמַחֲזִירָתוֹ לְאַחֲרֶיהָ, וְחוֹזֶרֶת וְקוֹרַעַת הָעֶלְיוֹן.

11 Both the man as well as the woman are alike with respect to the law of rending [garments], only that the woman rends her undermost garment [first] and turns it front to back, and then rends her uppermost garment.

יב עַל כָּל הַמֵּתִים, אִם רָצָה מַנִּיחַ שְׂפַת הַבֶּגֶד שְׁלֵמָה, וְקוֹרֵעַ מֵהַשָּׂפָה וּלְמַטָּה. וְעַל אָבִיו וְאִמּוֹ, צָרִיךְ לִקְרֹעַ כָּל הַשָּׂפָה. (וְיֵשׁ אוֹמְרִים אַף עַל שְׁאָר מֵתִים צָרִיךְ לִקְרֹעַ הַשָּׂפָה (מָרְדְּכַי), וְכֵן נוֹהֲגִין (מהרי"ו סִימָן ו').

12 For all other dead, if one desires, he leaves the upper selvage-border [around the neck] intact, and rends from under the border downwards; for his father or mother he must rend the entire border. Some say that even for other dead he must rend the border. And thus is the accepted practice.

יג עַל כָּל הַמֵּתִים יֵשׁ לוֹ לִקְרֹעַ בִּפְנִים, שֶׁלֹּא בִּפְנֵי אָדָם, לְפִיכָךְ יֵשׁ לוֹ לְהַכְנִיס יָדוֹ בִּפְנִים, וְקוֹרֵעַ בְּצִנְעָא. אֲבָל עַל אָבִיו (וְאִמּוֹ), אֵינוֹ קוֹרֵעַ אֶלָּא מִבַּחוּץ, בִּפְנֵי כָּל אָדָם.

13 For all [other] dead one should rend inside, [i.e.,] not in the presence of people. Hence, he brings his hand inside and rends in privacy. However, for one's father and mother one rends only outside, [i.e.,] in the presence of all people.

יד עַל כָּל הַמֵּתִים, רָצָה קוֹרֵעַ בַּיָּד, רָצָה קוֹרֵעַ בִּכְלִי. עַל אָבִיו וְאִמּוֹ, בַּיָּד. עַל כָּל הַמֵּתִים, אִם בָּא לְהַחֲלִיף תּוֹךְ ז' יָמִים, מַחֲלִיף וְאֵינוֹ קוֹרֵעַ. עַל אָבִיו וְאִמּוֹ, אִם מַחֲלִיף תּוֹךְ ז', קוֹרֵעַ כָּל הַבְּגָדִים שֶׁהוּא מַחֲלִיף, וְאֵינוֹ מְאַחֶה לְעוֹלָם, כְּמוֹ בַּפַּעַם הָרִאשׁוֹן. עַל כָּל הַמֵּתִים יָכוֹל לְהַחֲזִיר קִרְעוֹ לְאַחֲרָיו תּוֹךְ שִׁבְעָה, אֲבָל לֹא בְּאָבִיו וְאִמּוֹ (רַבֵּנוּ יְרוּחָם בְּשֵׁם הָרַאֲבַ"ד).

14 For all other dead, if one desires, he rends with the hand or if he desires he rends with an instrument; for one's father and mother, [one rends] with the hand. For all other dead, if one has occasion to change his garment during the seven days, he changes, but does not rend [afresh]; for one's father and mother, if one changes during the seven days, he rends all the garments [into] which he changes, and never resews the rents, as in the first instance [of rending]. For all other dead, one may turn the rent front to back during seven [ days ]; but not for one's father or mother.

טו עַל כָּל הַמֵתִים, שׁוֹלֵל (פי' תּוֹפֵר תְּפִירָה בִּלְתִּי שָׁוָה) לְאַחַר ז', וּמְאַחֶה לְאַחַר שְׁלֹשִׁים יוֹם. וְאֵין חִלּוּק אִם פָּגַע בָּהֶם הָרֶגֶל אוֹ לֹא (הגמ"יי בְּשֵׁם רַאַבִיָ"ה). עַל אָבִיו וְאִמּוֹ, שׁוֹלֵל לְאַחַר ל' יוֹם, וְאֵינוֹ מְאַחֶה לְעוֹלָם. וְהָאִשָּׁה שׁוֹלֶלֶת לְאַלְתַּר, מִפְּנֵי כְּבוֹדָהּ. הַגָּה: וְכָל זְמַן שֶׁאָסוּר לִשְׁלֹל, אֲפִלּוּ לְחַבֵּר רֹאשׁ הַקְּרִיעָה עַל יְדֵי מַחַט, אָסוּר. וְיֵשׁ מְקוֹמוֹת שֶׁנָּהֲגוּ לְהַחְמִיר אֲפִלּוּ עַל שְׁאָר מֵתִים, שֶׁלֹּא לִשְׁלֹל תּוֹךְ ל', וְאָז אֲפִלּוּ רֹאשׁ הַקְּרִיעָה אָסוּר לְחַבֵּר עַל יְדֵי מַחַט (מהרי"ו סִימָן ו').

15 For all other dead, one bastes the rent together, — this means to sew with irregular stitches — after seven days, and resews the edges after thirty days, and it matters not whether the Festival occurred therein or not; for one's father or mother, one bastes the rent together after thirty days and never resews the edges; and a woman may baste [the rent] together forthwith out of respect due to her. Rema: As long as it is forbidden to baste together, it is likewise forbidden to fasten the edges of the rent with a needle. There are localities where it is customary to be stringent even for other dead, viz., not to baste together within thirty days, and then it is even forbidden to fasten the edges of he rent with a needle.

טז עַל כָּל הַמֵּתִים, אִם רָצָה חוֹלֵץ כָּתֵף. עַל אָבִיו וְאִמּוֹ, חַיָּב לַחֲלֹץ כָּתֵף וְהוֹלֵךְ כָּךְ לִפְנֵי הַמִּטָּה, עַד שֶׁיִּקָּבֵר. וְאִם הַבֵּן אָדָם גָּדוֹל, וְאֵין כְּבוֹדוֹ שֶׁיֵּלֵךְ חֲלוּץ כָּתֵף, אֵין צָרִיךְ לַחֲלֹץ.

16 For all other dead, if he desires, he bares his shoulder [in mourning]; for his father or mother, he is obliged to bare his shoulder; and thus he walks before the bier until [the corpse] is interred. If the son is a great man and it is not dignified for him to walk with his shoulder bared, he is not dutibound to do so.

יז נָשִׂיא דּוֹמֶה לְאָב, לַחֲלִיצַת כָּתֵף, וְלִקְרֹעַ מִבַּחוּץ, וּלְאִחוּי. כָּל הַקּוֹרְעִים עַל חָכָם שֶׁמֵּת, כֵּיוָן שֶׁהֶחֱזִירוּ פְּנֵיהֶם מֵאֲחוֹרֵי הַמִּטָּה, שׁוֹלְלִין וּמְאַחִין לְמָחָר. וְחָכָם שֶׁבָּאָה שְׁמוּעָתוֹ, שׁוֹלֵל בּוֹ בַּיּוֹם, וּמְאַחֶה לְמָחָר. וְעַל נָשִׂיא וְעַל רַבּוֹ מֻבְהָק, שׁוֹלֵל לְמָחָר וְאֵינוֹ מְאַחֶה לְעוֹלָם. עַל חָכָם, חוֹלֵץ מִיָּמִין. וְעַל אַב בֵּית דִּין, מִשְּׂמֹאל. וְעַל נָשִׂיא, מִכָּאן וּמִכָּאן. וְעַל אָבִיו וְאִמּוֹ וְעַל רַבּוֹ מֻבְהָק, רָצָה מִכָּאן רָצָה מִכָּאן, וְאִם רָצָה, חוֹלֵץ שְׁתֵּיהֶן. וְיֵשׁ אוֹמְרִים דְּעַכְשָׁיו בַּזְּמַן הַזֶּה לֹא נָהֲגוּ לַחֲלֹץ כָּתֵף כְּלָל (כָּל בּוֹ בְּשֵׁם ר"י), וְכֵן נוֹהֲגִין הָאִדָּנָא.

17 A Nasi is equal to one's father with respect to baring the shoulder [in mourning], rending publicly and resewing the edges. All those who rend garments for a Sage who died, — [the law is] that as soon as they have turned away their faces from the rear of the bier, they may baste together the rent and resew the edges on the following day. On receiving the news of the death of a Sage, [after rending the garment], one bastes together the rent on the very same day, and resews the edges the next day; and for a Nasi and one's distinguished teacher, one bastes together the next day but never resews the edges. For a Sage one bares the shoulder on the right; for the Ab Beth Din, on the left, and for a Nasi on both sides. For one's father, mother and distinguished teacher, if he desires he bares either side or if he desires he bares both sides. Some say that nowadays it is not customary to bare the shoulder at all. And thus is the accepted practice today.

יח עַל כָּל הַמֵּתִים, אִם לֹא שָׁמַע אֶלָּא לְאַחַר ל' יוֹם, אֵינוֹ קוֹרֵעַ. וּמִי שֶׁאֵין לוֹ חָלוּק וְנִזְדַּמֵּן לוֹ תּוֹךְ שִׁבְעָה, קוֹרֵעַ; אַחַר ז' אֵינוֹ קוֹרֵעַ. עַל אָבִיו וְעַל אִמּוֹ, קוֹרֵעַ וְהוֹלֵךְ לְעוֹלָם כָּל בְּגָדָיו (מהרי"ו סִימָן יג).

18 For all other dead, if one did not receive the [death-] report until after thirty days, he does not rend. One who had no garment [at that time that is required to be rent according to law], and [later, a garment that is required to be rent], chanced to come to his hand, — [the law is that if the garment was obtained] during the seven [days], he rends [it]; [if] after the seven [days], he does not rend [it]. However, for his father and mother he always rends all his garments.

יט כְּשֵׁם שֶׁאָסוּר לְאַחוֹת קֶרַע שֶׁאֵינוֹ מִתְאַחֶה, כָּךְ אָסוּר לַהֲפֹךְ צַד עֶלְיוֹן שֶׁל בֶּגֶד לְמַטָּה, וּלְאַחוֹתוֹ; וַאֲפִלּוּ הַלּוֹקֵחַ אוֹתוֹ, אָסוּר לְאַחוֹתוֹ. לְפִיכָךְ אִם בָּא לְמָכְרוֹ, צָרִיךְ לְהוֹדִיעוֹ. וְאִם מְכָרוֹ לוֹ סְתָם, וְלֹא הוֹדִיעוֹ, אָסוּר לְאַחוֹתוֹ עַד שֶׁיֵּדַע שֶׁאֵינוֹ מֵהַקְּרָעִים שֶׁאֵינָם מִתְאַחִים. וְאָסוּר לְמָכְרוֹ לְעוֹבֵד כּוֹכָבִים.

19 Just as he is forbidden to mend a rent which must not be resewn, so also is it forbidden to turn a garment upside down and resew the rent. Even the one who buys it is forbidden to resew [the rent]. Therefore, the vendor must inform the buyer thereof. And if he sold it to him without specifying and did not inform him [about the rent in the garment], the latter is forbidden to resew the rent until he knows that it is not one of the rents that may not be resewn. It is forbidden to sell it to a Gentile.

כ הַקּוֹרֵעַ מִתּוֹךְ הַמְּלָל, וּמִתּוֹךְ הַשְּׁלָל, וּמִתּוֹךְ הַלִּקּוּט, וּמִתּוֹךְ הַסֻלָּמוֹת, לֹא יָצָא. אֲבָל מִתּוֹךְ אִחוּי אֲלֶכְּסַנְדְּרִי, דְּהַיְנוּ תְּפִירָה שֶׁהִיא שָׁוָה לְמַעְלָה וּבוֹלֶטֶת מִלְּמַטָּה, יָצָא.

20 One who rends his garment in a part that has been mended by hemming or chain-stitches, or where the edges were gathered up by cross or ladder-stitch, has not discharged his duty; but if [he rent] in a part that has been reunited by the Alexandrian mending, i.e., by stitching which is even on the surface and projects on the bottom, he has discharged his duty.

כא קָרַע עַל הַמֵּת, וּמֵת לוֹ מֵת אַחֵר תּוֹךְ ז', קוֹרֵעַ קֶרַע אַחֵר; לְאַחַר ז', מוֹסִיף עַל קֶרַע הָרִאשׁוֹן כָּל שֶׁהוּא. מֵת לוֹ מֵת שְׁלִישִׁי אַחַר ז' שֶׁל שֵׁנִי, מוֹסִיף עָלָיו כָּל שֶׁהוּא. וְכֵן מוֹסִיף וְהוֹלֵךְ עַד טַבּוּרוֹ. הִגִּיעַ לַטַּבּוּר, מַרְחִיק ג' אֶצְבָּעוֹת, וְקוֹרֵעַ. נִתְמַלֵּא לְפָנָיו, מַחֲזִירוֹ לַאֲחוֹרָיו. נִתְמַלֵּא מִלְּמַעְלָה, הוֹפְכוֹ לְמַטָּה. נִתְמַלֵּא מִכָּאן וּמִכָּאן, נַעֲשָׂה כְּמִי שֶׁאֵין לוֹ חָלוּק, שֶׁאֵינוֹ קוֹרֵעַ.

21 [If] one rent [his garment] on sustaining a bereavement, and then suffered another bereavement; [if] during the seven days [of the first bereavement], he rends anew; [if] after the seven days, he extends the first rent a little. [If] he suffered a third bereavement after the seven days of the second one, he extends the rent a little; and thus he continues to extend until [the region of] his navel. Having reached the [region of the] navel, — [on sustaining another bereavement], he moves away a distance of three fingers [from the previous rent] and rends anew. [If] the forepart [of his garment] has become full [of rents], he turns [the garment] front to back; [if] it becomes full [of rents] in the upper parts, he turns the garment upside down; [if] both these regions have become full [of rents], he is considered as one who has no garment and does not have to rend.

כב אָמְרוּ לוֹ: מֵת אָבִיו וְקָרַע, וְאַחַר שִׁבְעָה מֵת בְּנוֹ, וְהוֹסִיף. מִתְאַחֶה הַתַּחְתּוֹן וְלֹא הָעֶלְיוֹן. אָמְרוּ לוֹ: מֵת בְּנוֹ, וְקָרַע, וְאַחַר ז' מֵת אָבִיו, אֵינוֹ מוֹסִיף, אֶלָּא קוֹרֵעַ קְרִיעָה אַחֶרֶת, שֶׁאֵין אָבִיו וְאִמּוֹ בְּתוֹסֶפֶת.

22 [If] one was informed that his father died and he rent [his garment], and after seven [days] his son died and he added thereto; the lower part may be resewn but not the upper part. [If] one was informed that his son died and he rent [his garment], and after seven [days] his father died, he does not add thereto, but makes another rent, because [a rent made] for one's father or mother is not added to [a previous rent].

כג מִי שֶׁמֵּתוּ לוֹ שְׁנֵי מֵתִים כְּאֶחָד, אוֹ שֶׁבָּאָה לוֹ שְׁמוּעָה מִשְּׁנַיִם כְּאֶחָד, קוֹרֵעַ קְרִיעָה אַחַת עַל שְׁנֵיהֶם. קָרַע, וְאַחַר כָּךְ מֵת לוֹ מֵת אַחֵר תּוֹךְ שִׁבְעָה (טוּר), קוֹרֵעַ קֶרַע בִּפְנֵי עַצְמוֹ, בֵּין בְּאוֹתוֹ קֶרַע עַצְמוֹ שֶׁמּוֹסִיף בּוֹ וְקוֹרֵעַ עוֹד טֶפַח, אוֹ מַרְחִיק ג' אֶצְבָּעוֹת וְקוֹרֵעַ טֶפַח. לְאַחַר ז', מוֹסִיף עַל קֶרַע רִאשׁוֹן כָּל שֶׁהוּא. מֵת אָבִיו אוֹ אִמּוֹ וְאֶחָד מִשְּׁאָר קְרוֹבָיו, קוֹרֵעַ תְּחִלָּה עַל אָבִיו אוֹ עַל אִמּוֹ עַד לִבּוֹ, וּמַרְחִיק שָׁלֹשׁ אֶצְבָּעוֹת, וְקוֹרֵעַ טֶפַח עַל הַמֵּת הָאַחֵר. מֵת אָבִיו, וְקָרַע, וְאַחַר ז' מֵת אֶחָד מֵהַקְּרוֹבִים, מוֹסִיף עַל קֶרַע הָרִאשׁוֹן, וְתַחְתּוֹן מִתְאַחֶה וְעֶלְיוֹן אֵינוֹ מִתְאַחֶה. מֵת אֶחָד מֵהַקְּרוֹבִים, וְקָרַע, וְאַחַר כָּךְ מֵת אָבִיו אוֹ אִמּוֹ, בֵּין בְּתוֹךְ ז' בֵּין לְאַחַר ז', מַרְחִיק ג' אֶצְבָּעוֹת וְקוֹרֵעַ מִן הַצַּד בִּשְׂפַת הַבֶּגֶד, שֶׁהֲרֵי צָרִיךְ לְהַבְדִּיל קָמֵי שָׂפָה, וְקוֹרֵעַ עַד שֶׁמַּגִּיעַ לְלִבּוֹ. מֵתוּ אָבִיו וְאִמּוֹ כְּאֶחָד, קוֹרֵעַ קֶרַע אֶחָד עַל שְׁנֵיהֶם.

23 One who suffered two bereavements simultaneously, or two such reports reached him at the same time, makes one rent for both. [If] after he rent [his garment] he suffered another bereavement within the seven [ days ], he makes a separate rent, either in the very same rent to which he adds and rends another handbreadth, or he moves away a distance of three fingers and rends a handbreadth; [if] after seven [days], he extends the first rent a little. [If] his father of his mother and one of his [other] near-of-kin died, he rends first for his father or his mother down to [the region of] the heart and moves away [a distance of] three fingers and rends a handbreadth for the other dead. [If] his father died and he rent [his garment] and after seven [days] one of his near-of-kin died, he adds to the first rent; and the lower part may be resewn but not the upper part. [If] one of his near-of-kin died and he rent [his garment], and then his father or his mother died, — [the law is that] whether it was during or after the seven [days], he moves away a distance of three fingers and rends on the side in the border of the garment, for he has to separate the selvage-border, and he rends until he reaches the [region of the] heart. [If] his father and his mother died simultaneously, he makes one rent for both.

כד אָמְרוּ לוֹ: מֵת אָבִיו, וְקָרַע, וְאַחַר כָּךְ נִמְצָא שֶׁהוּא בְּנוֹ, יָצָא יְדֵי קְרִיעָה. וְהוּא שֶׁנּוֹדַע לוֹ תּוֹךְ כְּדֵי דִּבּוּר. וְאִם לֹא נוֹדַע לוֹ עַד אַחַר כְּדֵי דִּבּוּר, לֹא יָצָא. אֲבָל אִם אָמְרוּ לוֹ: מֵת לְךָ מֵת, וּכְסָבוּר אָבִיו הוּא, וְקָרַע, וְאַחַר כָּךְ נִמְצָא שֶׁהוּא בְּנוֹ, יָצָא, אֲפִלּוּ לֹא נוֹדַע לוֹ עַד אַחַר כְּדֵי דִּבּוּר.

24 [If] one was informed that his father died and he rent [his garment], and then it was discovered that it was his son [who died], he has discharged his duty of rending, provided it became known to him within the period of an utterance. However, if it became known to him after the period of an utterance, he has not discharged his duty. But if he was informed that he suffered a bereavement, and thinking that it was his father, he rent [his garment], and then it was discovered to have been his son [who died], — [the law is that] he has discharged his duty, even if it became known to him only after the period of an utterance.

כה הָיָה לוֹ חוֹלֶה, וְנִתְעַלֵּף, וְקָרַע עָלָיו, וְאַחַר כָּךְ מֵת; אִם מֵת תּוֹךְ כְּדֵי דִּבּוּר שֶׁל קְרִיעָה, אֵין צָרִיךְ קְרִיעָה אַחֶרֶת. וְאִם לָאו, צָרִיךְ קְרִיעָה אַחֶרֶת.

25 One who has an invalid who fell into a swoon [and appears to be dead], and he rent [his garment] for him, and subsequently [the invalid] died; if he died within the period of an utterance from the time of rending, he is not dutibound to make another rending, but if not, he requires another rending.

כו אָמְרוּ לוֹ: מֵת אָבִיו, וְקָרַע וְנָהַג קְצָת יְמֵי אֲבֵלוּת, וְאַחַר כָּךְ אָמְרוּ לוֹ: לֹא מֵת, וְהִפְסִיק, וְחָזְרוּ וְאָמְרוּ לוֹ: בַּפַּעַם הָרִאשׁוֹן מֵת, כְּמוֹ שֶׁאָמְרוּ הָרִאשׁוֹנִים, יָצָא יְדֵי קְרִיעָה.

26 [If] one was informed that his father died and he rent [his garment] and observed some days of mourning, and subsequently was informed that he did not die, and he discontinued the observance [of mourning rites], after which he was again told that he did die the first time according to the report of the first people, he has discharged his duty of rending.

כז קָטָן שֶׁמֵּת לוֹ מֵת, מְקָרְעִין לוֹ.

27 [With respect to] a minor who suffered a bereavement, — [the law is that] we rend [his garment] for him.

כח הַקּוֹרֵעַ בְּשַׁבָּת עַל מֵתוֹ, אַף עַל פִּי שֶׁחִלֵּל שַׁבָּת, יָצָא יְדֵי קְרִיעָה.

28 One who rends [his garments] on the Sabbath for his dead, although he desecrated the Sabbath, has discharged his duty of rending.

כט הַקּוֹרֵעַ בְּחָלוּק גָּזוּל, לֹא יָצָא יְדֵי קְרִיעָה.

29 One who rends in a garment that was acquired illegitimately, has not discharged his duty.

ל קָטָן דְּלֹא קִים לָן בֵּהּ שֶׁכָּלוּ לוֹ חֳדָשָׁיו, שֶׁמֵּת בְּתוֹךְ ל' אוֹ אֲפִלּוּ בְּיוֹם שְׁלֹשִׁים, אֵין קוֹרְעִין עָלָיו.

30 For a child regarding whom we do not know for certain that its months [of pregnancy] were complete, who died within thirty [days from birth] or even on the thirtieth day, we do not rend [garments].

לא אֵין קוֹרְעִין בְּיוֹם טוֹב, אֲפִלּוּ בְּיוֹם טוֹב שֵׁנִי שֶׁל גָּלֻיּוֹת, אֲפִלּוּ קְרוֹבִים שֶׁל מֵת. אֲבָל בְּחֹל הַמּוֹעֵד, קוֹרְעִין עַל כָּל אֶחָד כְּפִי מַה שֶּׁהוּא, אִם עוֹמֵד בִּשְׁעַת יְצִיאַת נְשָׁמָה, אוֹ אִם הוּא אָדָם כָּשֵׁר אוֹ חָכָם עַל כָּל אֶחָד, כְּדִינוֹ שֶׁנִּתְבָּאֵר. הַגָּה: וְיֵשׁ אוֹמְרִים דְּנוֹהֲגִין שֶׁאֵין לִקְרֹעַ בְּחֹל הַמּוֹעֵד, רַק עַל אָבִיו וְאִמּוֹ; וְעַל שְׁאָר מֵתִים קוֹרְעִין לְאַחַר הַמּוֹעֵד (ת"ה סִימָן רפ"ח), וּבְמָקוֹם שֶׁאֵין מִנְהָג, יֵשׁ לִקְרֹעַ עַל כֻּלָּם.

31 One does not rend [garments] on a Festival day, even on the second Festival day of the Diaspora; even the near-of-kin of the dead. However, during Hol ha-Moed one rends according to whatever the case may be, [viz.,] if one is present at the time of the departure of the soul, or if it is for a worthy person or for a scholar; for everyone according to the law as has been explained. Rema: Some say that it is customary to rend [ garments ] during Hol ha-Moed only for one's father and mother, and for all other dead one rends after the Festival. And in a locality where there is no accepted practice, one must rend for all.

לב שָׁמַע בָּרֶגֶל שְׁמוּעָה קְרוֹבָה, קוֹרֵעַ, וַאֲפִלּוּ אִם אַחַר הָרֶגֶל תִּהְיֶה רְחוֹקָה.

32 One who received near tidings during a Festival [i.e., on Hol ha-Moed ] must rend [garments] even if after the Festival it becomes distant tidings.

לג הַהוֹלֵךְ בְּבֶגֶד קָרוּעַ לִפְנֵי הַמֵּת, שֶׁמַּרְאֶה עַצְמוֹ שֶׁקָּרַע, וְלֹא קָרַע, הֲרֵי זֶה גּוֹזֵל אֶת הַחַיִּים וְאֶת הַמֵּתִים.

33 One who goes forth before the dead with a garment already rent, [and] who makes show that he has rent but actually has not rent [his garment], robs the living and the dead.

לד הָאוֹמֵר לַחֲבֵרוֹ: הַשְׁאִילֵנִי חֲלוּקְךָ שֶׁאֲבַקֵּר אֶת אַבָּא שֶׁהוּא חוֹלֶה, וְהָלַךְ וּמְצָאוֹ שֶׁמֵּת, קוֹרְעוֹ, וּמְאַחֶהוּ וּמַחֲזִיר לוֹ חֲלוּקוֹ, וּמְשַׁלֵּם לוֹ דְּמֵי קִרְעוֹ. וְאִם לֹא הוֹדִיעוֹ, הֲרֵי זֶה לֹא יִגַּע בּוֹ.

34 One who says to his friend, 'Lend me your garment that I may visit my father who is ill,' and he went and found him already dead, rends it and resews the rent and returns the garment to him and compensates him for the damage done by the rent. But if he did not inform him [that he is going to visit his father], he must not touch it.

לה הַמַּשְׁאִיל לַחֲבֵרוֹ חָלוּק לֵילֵךְ בּוֹ לְבֵית הָאָבֵל, אֵינוֹ רַשַּׁאי לִטֹּל מִמֶּנּוּ עַד שֶׁיַּעַבְרוּ יְמֵי הָאֵבֶל. וּבְחֹשֶׁן הַמִּשְׁפָּט סִימָן שמ"א סָעִיף ב' לֹא פָּסַק כֵּן.

35 One who lends his friend a garment to go to the house of mourning, is not permitted to take it back from him until the days of mourning are over. In H.M. § 341 he [ Caro ] does not rule thus.

לו קוֹרְעִין עַל שְׁמוּעוֹת רָעוֹת, כְּגוֹן שֶׁנִּקְבְּצוּ רֹב הַצִּבּוּר לַמִּלְחָמָה וְשָׁמְעוּ שֶׁנִּגְּפוּ לִפְנֵי אוֹיְבֵיהֶם, אֲפִלּוּ לֹא נֶהֶרְגוּ אֶלָּא הַמִּעוּט מֵהֶם. וְהוּא הַדִּין אִם הָלְכוּ בַּשֶּׁבִי (נ"י פא"מ).

36 One must rend [garments] on hearing evil tidings, e.g., when the majority [of the people] of the community gathered for war and a report was received that they were smitten before their enemies, even if [only] a minority of them was put to death. Thus also if they went into captivity.

לז הַשּׁוֹמֵעַ בִּרְכַּת הַשֵּׁם, וַאֲפִלּוּ בִּרְכַּת הַכִּנּוּי (רַמְבַּ"ם פ"ב מֵהִלְכוֹת עֲבוֹדַת כּוֹכָבִים ד"י) אֲפִלּוּ אָמְרוּ בִּלְשׁוֹן לַעַז הָוֵי כְּכִנּוּי (נ"י פֶּרֶק אַרְבַּע מִיתוֹת), חַיָּב לִקְרֹעַ, וְהוּא שֶׁיִּשְׁמָעֶנָּה מִיִּשְׂרָאֵל. וְיֵשׁ אוֹמְרִים דְּבַזְּמַן הַזֶּה מוּמָר דִּינוֹ כְּעוֹבֵד כּוֹכָבִים (ג"ז שָׁם). וַאֲפִלּוּ הַשּׁוֹמֵעַ מֵהָעֵדִים הֵיאָךְ בֵּרַךְ פְּלוֹנִי, חַיָּב לִקְרֹעַ. וְהָעֵדִים אֵינָם צְרִיכִים לִקְרֹעַ פַּעַם אַחֶרֶת. הָרוֹאָה סֵפֶר תּוֹרָה שֶׁנִּשְׂרַף, אוֹ תְּפִלִּין, אוֹ אֲפִלּוּ מְגִלָּה אַחַת מֵהַנְּבִיאִים אוֹ מֵהַכְּתוּבִים, קוֹרֵעַ שְׁתֵּי קְרִיעוֹת. וְדַוְקָא שֶׁשּׂוֹרְפִין אוֹתָהּ בִּזְרוֹעַ, וּכְמַעֲשֶׂה שֶׁהָיָה.

37 One who hears the Divine Name, or even an attribute of the Divine Name, blasphemed, — and even if it was uttered in a foreign tongue it is considered an attribute, — is dutibound to rend [garments], provided he hears it from an Israelite, — and some say that nowadays an apostate Israelite has the status of a Gentile, and even if one hears it from witnesses [who testify to the effect] that a certain person blasphemed [the Name], is dutibound to rend [garments]. The witnesses, however, are not required to rend [their garments] again [on reporting]. One who sees a Scroll of Law, or phylacteries, or even one Scroll of the Prophets or Hagioprapha that was burnt, makes two rents, provided only that it is burnt by force, and only in the same manner as it once happened.

לח הָרוֹאֶה עָרֵי יְהוּדָה בְּחֻרְבָּנָן, אוֹ יְרוּשָׁלַיִם אוֹ בֵּית הַמִּקְדָּשׁ, חַיָּב לִקְרֹעַ. וְעַיֵּן בא"ח סי' תקס"א.

38 One who sees the cities of Judea in ruin, or [at the sight of] Jerusalem or the Holy Temple, is dutibound to rend [garments].

לט כָּל אֵלּוּ הַקְּרָעִים רַשַּׁאי לְמָלְלָן, לְשָׁלְלָן, לְלַקְּטָן, לַעֲשׂוֹתָן כְּמִין סֻלָּמוֹת, לְמָחֳרָתוֹ; אֲבָל אֵין מִתְאַחִין לְעוֹלָם.

39 All these [aforementioned] rents one is permitted to mend by hemming or chain-stitches, [or] to gather up by cross or ladder-stitch, on the following day, but they may never be resewn.

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