Shulchan Aruch, Yoreh De'ah Siman 399

Siman 399

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 הַקוֹבֵר מֵתוֹ קֹדֶם הָרֶגֶל, בְּעִנְיָן שֶׁחָל עָלָיו אֲבֵלוּת, וְנָהַג בּוֹ אֲפִלוּ שָׁעָה אַחַת קֹדֶם הָרֶגֶל, מַפְסִיק הָאֲבֵלוּת וּמְבַטֵּל מִמֶּנּוּ גְזֵרַת שִׁבְעָה וִימֵי הָרֶגֶל עוֹלִים לוֹ לִמִנְיַן שְׁלֹשִׁים, הֲרֵי שִׁבְעָה לִפְנֵי הָרֶגֶל, וִימֵי הָרֶגֶל, וּמַשְׁלִים עֲלֵיהֶם הַשְּׁלֹשִׁים. וְדַוְקָא שֶׁנָּהַג אֲבֵלוּת בְּאוֹתָהּ שָׁעָה, אֲפִלוּ לֹא נָהַג אֶלָא דְּבָרִים שֶׁבְּצִנְעָא, כְּגוֹן שֶׁשָּׁמַע שְׁמוּעָה קְרוֹבָה בְּיוֹם שַׁבָּת שֶׁחָל לִהְיוֹת בְּעֶרֶב הָרֶגֶל, שֶׁאַף עַל פִּי שֶׁאֵינוֹ נוֹהֵג אֶלָא דְּבָרִים שֶׁבְּצִנְעָא, הָרֶגֶל מַפְסִיק. אָבֵל אִם שָׁגַג אוֹ הֵזִיד וְלֹא נָהַג אֲבֵלוּת, אוֹ שֶׁהָיָה קָרוֹב לַחֲשֵׁכָה וְלֹא הָיָה יָכוֹל לִנְהֹג, אֵין הָרֶגֶל מְבַטֵּל הָאֲבֵלוּת; וְכָל שֶׁכֵּן אִם לֹא יָדַע בְּמִיתַת הַמֵּת קֹדֶם הָרֶגֶל, שֶׁאֵין הָרֶגֶל מְבַטְּלוֹ, אֶלָא נוֹהֵג בָּרֶגֶל דְּבָרִים שֶׁבְּצִנְעָא, וּמוֹנֶה שִׁבְעָה אַחַר הָרֶגֶל, וּבְאוֹתָהּ הַשִּׁבְעָה מְלַאכְתּוֹ נַעֲשֵׂית עַל יְדֵי אֲחֵרִים, וַעֲבָדָיו וְשִׁפְחוֹתָיו עוֹשִׂים בְּצִנְעָה בְּתוֹךְ בֵּיתוֹ, דְּכֵיוָן דִּכְבָר נִתְבַּטֵּל בְּשִׁבְעַת יְמֵי הָרֶגֶל מִמְּלָאכָה, אַף עַל פִּי שֶׁלֹּא נִתְבַּטֵּל מֵחֲמַת הָאֵבֶל אֶלָא מֵחֲמַת הָרֶגֶל, סוֹף סוֹף נָהַג בְּדִין אֲבֵלוּת בְּעִנְיַן מְלָאכָה, הִלְכָּךְ אֵין לְהַחְמִיר בּוֹ כְּמוֹ בִּשְׁאָר אֲבֵלוּת וּמְלַאכְתּוֹ נַעֲשֵׂית עַל יְדֵי אֲחֵרִים. וְכָל יְמֵי הָרֶגֶל רַבִּים מִתְעַסְקִים בּוֹ לְנַחֲמוֹ, הִלְכָּךְ אֵין מִתְעַסְקִין בּוֹ לְנַחֲמוֹ אַחַר הָרֶגֶל. וְרֶגֶל עוֹלֶה לְמִנְיַן שְׁלֹשִׁים, שֶׁהֲרֵי דִּין שְׁלֹשִׁים דְּהַיְנוּ גִהוּץ וְתִסְפֹּרֶת נוֹהֲגִים בָּרֶגֶל, וְלֹא מִתּוֹרַת רֶגֶל בִּלְבַד אָסוּר בָּהֶם, אֶלָא אַף מִתּוֹרַת אֵבֶל, שֶׁהֲרֵי מִתּוֹרַת הָרֶגֶל מֻתָּר לִלְבֹּשׁ כֵּלִים מְגֹהֲצִים חֲדָשִׁים וּלְבָנִים, וְנוֹטֵל צִפָּרְנָיו בְּמִסְפָּרַיִם וְשָׂמֵחַ שִׂמְחַת מְרֵעוּת, וְהַבָּא מִמְּדִינַת הַיָּם וּמִבֵּית הַשִּׁבְיָה וְהַשְּׁאָר שֶׁמָּנוּ חֲכָמִים, מֻתָּרִין לְסַפֵּר וּלְכַבֵּס, וּמִדִּין אֲבֵלוּת אָסוּר בְּכֻלָם כְּמוֹ בַּחֹל.
1 One who buries his dead before a Festival in a case where mourning takes effect upon him, and he observed [mourning rites] accordingly even one hour prior to the [advent of] the Festival, — [the law is that] the Festival interrupts the mourning and annuls for him the restrictions of the seven [days of mourning], and the Festival days are included for him in the counting of the thirty [days of mourning]; hence, there are seven [days] before the Festival and [in addition] the days of the Festival [proper], after which he completes the thirty [days]. This rule applies provided that he observed mourning rites at that moment, even if he observed only matters pertaining to private [mourning], e.g., [even if] he received near tidings on the Sabbath day which fell on the eve of the Festival, — [the law is that] although he observes [on the Sabbath] only matters pertaining to private mourning, the Festival interrupts [the seven and thirty days of mourning]. However, if inadvertently or wilfully he did not observe mourning [prior to the Festival], or it was close to nightfall, and [consequently], he was not able to observe [mourning rites], the Festival does not interrupt the mourning. And much more so if he was unaware of the person's death prior to the Festival, — [the law is] that the Festival does not interrupt [the mourning rites] save that he observes during the Festival matters pertaining to private [mourning] and [begins to] count the seven days [of mourning] after the Festival, and during those seven days his work is done [for him] by others, and his male and female servants do [work] privately indoors, for since he has already been suspended from work during the seven days of the Festival, although he was not suspended [from work] on account of the mourning, but [rather] because of the Festival, — yet, after all, [the fact is that] he [automatically] observed the law [similar to that] of mourning with respect to work [during mourning], — hence, we do not adopt any stringency in this matter as in the case of other mourning, and his work may be done [for him] by others; and throughout the Festival days the public busies itself with him to offer him comfort; hence, they do not busy themselves with him to offer him comfort after the Festival. However, the Festival enters into the counting of the thirty [days], for the law of thirty, viz., [with respect to the prohibition against] laundry work and hair-cutting, applies to the Festival [as well], and not only on account of the legal status of the Festival is he forbidden [to do] those things, but also because of the law of mourning, — for as far as the legal status of the Festival is concerned, he is permitted to put on new white laundried garments and he may cut his nails with a scissors [on Hol ha-Moed ], and may rejoice at social gatherings, and [likewise] one arriving from beyond the sea or coming out of captivity and the others whom the Sages enumerated and permitted to cut the hair and to wash garments [on Hol ha-Moed ], but with respect to the law of mourning one is prohibited against doing all these things as on a weekday.
ב הַקוֹבֵר מֵתוֹ בָּרֶגֶל בְּחֹל הַמּוֹעֵד, נֹהַג דִּין אֲנִינוּת כָּל זְמַן שֶׁלֹּא נִקְבַּר; וּלְאַחַר שֶׁנִּקְבַּר, נוֹהֵג דְּבָרִים שֶׁבְּצִנְעָא וּמִכָּל מָקוֹם מֻתָּר לְיַחֵד עִם אִשְׁתּוֹ (בֵּית יוֹסֵף בְּשֵׁם הָרַאֲבַ"ד וְהָרֹא"שׁ) וְעַיֵּן לִעֵיל סִימָן שפ"ג וּבְא"ח סִימָן תקמ"ח, וְהָרֶגֶל עוֹלֶה לְמִנְיַן שְׁלֹשִׁים, שֶׁמַּשְׁלִים עָלָיו שְׁלֹשִׁים; אֲפִלוּ קְבָרוֹ בְּחַג הַסֻכּוֹת, לֹא אַמְרִינָן דִּשְׁמִינִי עֲצֶרֶת מְבַטֵּל, וּמִתְעַסְקִים בָּרֶגֶל לְנַחֲמוֹ. הַגָּה: וְכָל מְלָאכָה הַמֻּתֶּרֶת לַעֲשׂוֹת לוֹ בַּמּוֹעֵד בְּדָבָר הָאָבֵד, מֻתָּר לַעֲשׂוֹת בְּעַצְמוֹ; וְאִם אֵין דָּבָר הָאָבֵד, נַעֲשֵׂית עַל יְדֵי אֲחֵרִים בְּבָתֵּיהֶם, וַעֲבָדָיו וְשִׁפְחוֹתָיו עוֹשִׂין בְּצִנְעָא תּוֹךְ בֵּיתוֹ (בֵּית יוֹסֵף בְּשֵׁם רַבֵּנוּ יְרוּחָם), וּלְאַחַר הָרֶגֶל מַתְחִיל לִמְנוֹת שִׁבְעָה, וְלִכְשֶׁיִּכְלוּ שִׁבְעָה לְמִיתַת הַמֵּת אַף עַל פִּי שֶׁעֲדַיִן לֹא כָּלוּ שִׁבְעַת יְמֵי הָאֲבֵלוּת, מְלַאכְתּוֹ נַעֲשֵׂית עַל יְדֵי אֲחֵרִים בְּבָתֵּיהֶם, וַעֲבָדָיו עוֹשִׂין לוֹ בְּצִנְעָא בְּתוֹךְ בֵּיתוֹ; וְאֵין רַבִּים מִתְעַסְקִים בּוֹ לְנַחֲמוֹ אַחַר הָרֶגֶל מִנְיַן הַיָּמִים שֶׁנִּחֲמוּהוּ בָּרֶגֶל, אֲבָל מַרְאִים לוֹ פָּנִים, כְּגוֹן אִם קְבָרוֹ בִּשְׁלֹשָׁה יָמִים הָאַחֲרוֹנִים שֶׁל רֶגֶל, מְלַאכְתּוֹ נַעֲשֵׂית עַל יְדֵי אֲחֵרִים בִּשְׁלֹשָׁה יָמִים אַחֲרוֹנִים שֶׁל אֵבֶל, וּבִמְקוֹמוֹת שֶׁעוֹשִׂים שְׁנֵי יָמִים, מוֹנֶה הַשִּׁבְעָה מִיּוֹם טוֹב שֵׁנִי הָאַחֲרוֹן, הוֹאִיל וּמִדִּבְרֵיהֶם הוּא עוֹלֶה מֵהַמִּנְיָן, וּמוֹנֶה מֵאַחֲרָיו שִׁשָּׁה יָמִים בִּלְבַד.
2 One who buries his dead during the Festival on Hol ha-Moed, observes the law of Aninuth so long as the [corpse] is not buried; and after it is buried he observes matters pertaining to private [mourning],, — nevertheless, he is permitted to be alone with his wife, — and the Festival is counted in the number of the thirty [days of mourning], after which he completes the thirty. Even if he buried him on the Festival of Sukkoth, we do not say that Shemini Azereth annuls [the thirty days]; and one may busy himself during the Festival to offer him comfort. Rema: And all work which is permitted to be done for him during ḥol ha-Moed, [ viz.,] a matter, the postponement of which, entails an irretrievable loss, — he [ the mourner ] is permitted to do himself; and if it is a matter, the postponement of which, does not entail an irretrievable loss, it may be done by others in their homes. However, his male and female servants may do [ this type of work ] privately in his house. And after the Festival he begins to count the seven [days]; and when the seven days after the person's death are over,— although the seven days of mourning are still not over, — his work may be done by others in their homes, and his servants may do [his work] for him privately in his home, and the public does not busy itself to offer him comfort after the Festival [for a period of days corresponding to] the number of days that they offered him comfort during the Festival, but they may visit him, e.g., if he buried him during [any of] the three latter days of a Festival his work may be done by others during the three latter days of mourning. However, in localities where they make two Festival days, he counts the seven [days beginning with] the second and final day of the Holiday, [for] since it is only Rabbinical, it is counted in the number [of the seven days] and he counts thereafter only six [more] days.
ג אִם קָבַר אֶת מֵתוֹ שִׁבְעָה יָמִים קֹדֶם הָרֶגֶל, וְנָהַג בָּהֶם גְזֵרַת שִׁבְעָה, הָרֶגֶל מְבַטֵּל מִמֶּנּוּ גְזֵרַת שְׁלֹשִׁים, אֲפִלוּ חָל יוֹם שְׁבִיעִי בְּעֶרֶב הָרֶגֶל, דְּמִקְצָת הַיּוֹם כְּכֻלוֹ וְעוֹלֶה לְכָאן וּלְכָאן, וּמֻתָּר לְכַבֵּס וְלִרְחֹץ וּלְסַפֵּר בְּעֶרֶב הָרֶגֶל. הַגָּה: סָמוּךְ לַחֲשֵׁכָה (טוּר). וּבְעֶרֶב פֶּסַח מֻתָּר בַּכֹּל אַחַר חֲצוֹת, דְּהַיְנוּ מִזְּמַן שְׁחִיטַת הַפֶּסַח וָאֵילָךְ; וְעָדִיף שֶׁיְּגַלֵּחַ קֹדֶם חֲצוֹת, הוֹאִיל וַאֲחֵרִים אֲסוּרִים לְגַלֵּחַ אַחַר חֲצוֹת (תְּשׁוּבַת ר"י מִינְ ץ ס"ד). וְכֵן אִם חָל שְׁמִינִי בְּשַׁבָּת שֶׁבְּעֶרֶב הָרֶגֶל, מֻתָּר לְכַבֵּס וְלִרְחֹץ וּלְסַפֵּר בְּעֶרֶב שַׁבָּת, וְאִם לֹא גִלַח בְּעֶרֶב יוֹם טוֹב אוֹ בְּעֶרֶב שַׁבָּת, מֻתָּר לְגַלֵחַ אַחַר הָרֶגֶל, שֶׁכְּבָר נִתְבַּטֵּל מִמֶּנּוּ גְזֵרַת שְׁלֹשִׁים. אֲבָל בְּחֹל הַמּוֹעֵד לֹא יְגַלַח, כֵּיוָן שֶׁהָיָה אֶפְשָׁר לוֹ לְגַלֵחַ קֹדֶם הָרֶגֶל. וְאִם חָל שְׁבִיעִי שֶׁלוֹ בְּשַׁבַּת עֶרֶב הָרֶגֶל, אָסוּר לְגַלֵחַ בְּעֶרֶב שַׁבָּת, וּמֻתָּר לְגַלֵחַ אַחַר הָרֶגֶל, וְכֵן בְּחֹל הַמּוֹעֵד, כֵּיוָן שֶׁלֹּא הָיָה יָכוֹל לְגַלֵחַ קֹדֶם הָרֶגֶל.
3 If he buried his dead seven days before the Festival during which he observed the [mourning] restrictions of the seven [days], — the [advent of the] Festival annuls for him the [mourning] restrictions of the thirty [days], even if the seventh day fell on the eve of the Festival, — for part of the day is regarded as the entire day, [and the seventh day] enters into the counting here and there; and he is permitted to wash garments, bathe and cut his hair on the eve of the Festival, Rema: close to nightfall. And on the eve of Passover he is permitted [ to do ] everything after mid-day, i.e., from the time the Passover sacrifice is slaughtered and onward. It is, however, preferable that he cut his hair before midday, since other people are forbidden to cut hair after midday. Likewise, if the eighth [day] fell on a Sabbath which occurred on the eve of the Festival, he is permitted to wash garments, bathe and cut his hair on the eve of the Sabbath, and [even] if he did not cut his hair on the eve of the Holiday, or on the eve of the Sabbath, he is permitted to cut his hair after the Festival, — for the restrictions of the thirty [days] have already been annulled for him. However, on Hol ha-Moed he should not cut his hair, since it was possible for him to cut his hair before the Festival. If his seventh day fell on the Sabbath [which occurred] on the eve of the Festival, he is forbidden to cut his hair on the eve of the Sabbath, but he is permitted to cut his hair after the Festival, and likewise, on Hol ha-Moed, since he was unable to cut his hair before the Festival.
ד הָא דְּרֶגֶל מְבַטֵּל גְזֵרַת שְׁלֹשִׁים, בִּשְׁאָר מֵתִים. אֲבָל בְּאָבִיו וְאִמּוֹ, שֶׁאָסוּר לְסַפֵּר עַד שֶׁיִּגְעֲרוּ בּוֹ חֲבֵרָיו, אֲפִלוּ פָּגַע בּוֹ הָרֶגֶל לְאַחַר ל' יוֹם, אֵינוֹ מְבַטֵּל.
4 As [to the law] that an [intervening] Festival annuls the restrictions of thirty, — [it applies] to other dead; but in [the case of one in mourning for] his father and/or mother who is forbidden to cut his hair until his friends rebuke him, — [the law is that] even if the Festival occurred after thirty days, it does not annul [this prohibition].
ה אִם חָל אֶחָד מִיְּמֵי הָאֲבֵלוּת, חוּץ מֵהַשְּׁבִיעִי, בְּעֶרֶב הָרֶגֶל, מֻתָּר לְכַבֵּס, וְלֹא יִלְבְּשֶׁנּוּ עַד הַלַיְלָה. וְטוֹב לִזָּהֵר מִלְכַבֵּס עַד אַחַר חֲצוֹת, כְּדֵי שֶׁיְּהֵא נִכָּר שֶׁמִּפְּנֵי הָרֶגֶל הוּא מְכַבֵּס. אֲבָל לִרְחֹץ, אָסוּר עַד הַלַיְלָה. וְיֵשׁ מַתִּירִין לִרְחֹץ אַחַר תְּפִלַת הַמִּנְחָה, סָמוּךְ לַחֲשֵׁכָה, וְכֵן נוֹהֲגִין.
5 If one of the days of mourning, excluding the seventh day, fell on the eve of the Festival, he is permitted to wash his garment, but must not put it on until night [arrives]; and it is better to be careful not to wash garments until after midday, so that it should be known that he washes his garments on account of the Festival; but to bathe is forbidden until night [arrives]. Some permit bathing after the Minḥa service, close to nightfall, and this is the accepted custom.
ו רֹאשׁ הַשָּׁנָה וְיוֹם הַכִּפּוּרִים חֲשׁוּבִים כִּרְגָלִים לְבַטֵּל הָאֲבֵלוּת.
6 The New Year and the Dav of Atonement are regarded as Festivals [with respect] to annulling the mourning rites.
ז נָהַג שָׁעָה אַחַת לִפְנֵי הַפֶּסַח, אוֹתָהּ שָׁעָה חֲשׁוּבָה כְּז', וְח' יְמֵי הַפֶּסַח הֲרֵי ט"ו, וּמַשְׁלִים עֲלֵיהֶם ט"ו אֲחֵרִים.
7 [If] he observed one hour [of mourning rites] prior to the Passover [Festival], — that hour is regarded as seven [days of mourning] and [with] the eight days of Passover, we have fifteen [days], and [then] he completes [the thirty days] by adding fifteen more [days after Passover].
ח שָׁעָה אַחַת לִפְנֵי עֲצֶרֶת חֲשׁוּבָה כְּשִׁבְעָה. וַעֲצֶרֶת, כֵּיוָן שֶׁאִם לֹא הִקְרִיב קָרְבָּנוֹת עֲצֶרֶת בַּעֲצֶרֶת יֵשׁ לוֹ תַּשְׁלוּמִין כָּל שִׁבְעָה, חָשׁוּב כְּשִׁבְעָה, הֲרֵי י"ד, וּמַשְׁלִים עֲלֵיהֶם ט"ז אֲחֵרִים; וְיוֹם שֵׁנִי שֶׁל עֲצֶרֶת עוֹלֶה לְמִנְיַן הַט"ז.
8 [If he observed] one hour [of mourning] prior to the Feast of Weeks, it is regarded as seven [days] and [as to the first day of] the Feast of Weeks, since [the law is] that if one did not offer the [prescribed] offerings of the Feast of Weeks on the Feast of Weeks he has a supplementary period of full seven [days], — it is regarded as seven days. Hence, we have fourteen [days], and he completes [the thirty days] by adding fifteen more [days after the Festival], and the second day of the Feast of Weeks enters into the counting of the fifteen [days].
ט שָׁעָה אַחַת לִפְנֵי רֹאשׁ הַשָּׁנָה בָּטְלָה מִמֶּנּוּ גְזֵרַת שִׁבְעָה, מִפְּנֵי רֹאשׁ הַשָּׁנָה; וּגְזֵרַת ל' מְבַטֵּל מִמֶּנּוּ יוֹם כִּפּוּרִים; וּמְגַלֵחַ עֶרֶב יוֹם כִּפּוּרִים. וְהוּא הַדִּין לְקוֹבֵר מֵתוֹ בִּשְׁלֹשָׁה בְּתִשְׁרֵי, שֶׁמְגַלֵחַ בְּעֶרֶב יוֹם הַכִּפּוּרִים.
9 [If he observed] one hour [of mourning] prior to the New Year, the restrictions of the seven [days] are annulled for him on account of the [advent of] the New Year, and the Day of Atonement annuls for him the restrictions of the thirty [days]; and he may cut his hair on the eve of the Day of Atonement. Likewise, with respect to one who buries his dead on the third [day] of Tishri, — [the law is] that he may cut his hair on the eve of the Day of Atonement.
י שָׁעָה אַחַת לִפְנֵי יוֹם הַכִּפּוּרִים בְּטֵלָה מִמֶּנּוּ גְזֵרַת ז' מִפְּנֵי יוֹם כִּפּוּרִים, וּגְזֵרַת ל' מְבַטֵּל מִמֶּנּוּ הֶחָג, וּמְגַלֵחַ בְּעֶרֶב הֶחָג.
10 [If he observed] one hour [of mourning] prior to the Day of Atonement, the restrictions of the seven [days] are annulled for him on account of the Day of Atonement, and the Feast [of Tabernacles] annuls for him the restrictions of the thirty [days], and he may cut his hair on the eve of the Feast [of Tabernacles].
יא שָׁעָה אַחַת לִפְנָי הֶחָג וְהֶחָג, הֲרֵי י"ד; וּשְׁמִינִי עֲצֶרֶת שִׁבְעָה, הֲרֵי כ"א; וְיוֹם שֵׁנִי שֶׁל שְׁמִינִי עֲצֶרֶת, הֲרֵי כ"ב; וּמַשְׁלִים עֲלֵיהֶם ח' אֲחֵרִים.
11 [If he observed] one hour [of mourning] prior to the Feast [of Tabernacles, the restrictions of the seven days are annulled for him] and [with] the Feast [of Tabernacles] there are fourteen [days], and Shemini Azereth [is regarded as] seven [days, so that in all] there are twenty-one [days], and [with] the second day of Shemini Azereth [ Simḥath Torah ] there are twenty-two; hence, he completes [the thirty days] by adding eight more [days].
יב הַקוֹבֵר אֶת מֵתוֹ שָׁעָה אַחַת לִפְנֵי הָרֶגֶל, אוֹתָהּ שָׁעָה וְהָרֶגֶל חֲשׁוּבִים כְּי"ד, וּמִיָּד אַחַר הָרֶגֶל יֵשׁ לוֹ דִּין שָׁבוּעַ שְׁלִישִׁי לְעִנְיָן שֶׁיּוֹשֵׁב בִּמְקוֹמוֹ וְאֵינוֹ מְדַבֵּר.
12 One who buries his dead one hour prior to the Festival, — [the law is that] that hour and the Festival are together] regarded as fourteen [days] and immediately after the Festival, he [the mourner] has the legal status of the third week with respect [to the law] that [the mourner] may sit [then] in his [customary] place [in the Synagogue], but must not engage in conversation.
יג בִּמְקוֹמוֹת שֶׁעוֹשִׂין שְׁנֵי יוֹם טוֹב, מִי שֶׁמֵּת לוֹ מֵת בְּיוֹם טוֹב שֵׁנִי שֶׁהוּא יוֹם טוֹב הָאַחֲרוֹן שֶׁל פֶּסַח אוֹ שֶׁל חַג, אוֹ בְּיוֹם טוֹב שֵׁנִי שֶׁל עֲצֶרֶת, וּקְבָרוֹ בּוֹ בַּיּוֹם, נוֹהֵג בּוֹ אֲבֵלוּת, הוֹאִיל וְיוֹם טוֹב שֵׁנִי מִדִּבְרֵיהֶם, וַאֲבֵלוּת יוֹם רִאשׁוֹן שֶׁהוּא יוֹם מִיתָה וּקְבוּרָה שֶׁל תּוֹרָה, יִדָּחֶה עֲשֵׂה שֶׁל דִּבְרֵיהֶם מִפְּנֵי עֲשֵׂה שֶׁל תּוֹרָה. אֲבָל אִם מֵת בְּיוֹם טוֹב שֵׁנִי שֶׁל רֹאשׁ הַשָּׁנָה, וְקָבְרוּ בּוֹ בַּיּוֹם, אֵינוֹ נוֹהֵג בּוֹ אֲבֵלוּת, שֶׁשְּׁנֵי הַיָּמִים כְּיוֹם אָרֹךְ הֵם. בַּמֶּה דְּבָרִים אֲמוּרִים, בְּשִׁבְעָה מֵתִים הַמְּפֹרָשִׁים בַּתּוֹרָה שֶׁכֹּהֵן מִטָּמֵא לָהֶם, אֲבָל אוֹתָם שֶׁהוֹסִיפוּ עֲלֵיהֶם כִּדְאִיתָא בְּסִימָן שע"ד, אֵין אֲבֵלוּתָם אֶלָא מִדְּרַבָּנָן, לְפִיכָךְ אֵינוֹ נוֹהֵג עֲלֵיהֶם אֲבֵלוּת בְּשׁוּם יוֹם טוֹב. וַאֲפִלוּ בְּאוֹתָם שֶׁאָמַרְנוּ שֶׁנּוֹהֵג אֲבֵלוּת בְּיוֹם טוֹב שֵׁנִי, אֵינוֹ קוֹרֵעַ. וְהָעוֹלָם נוֹהֲגִין שֶׁלֹּא לְהִתְאַבֵּל בְּיוֹם טוֹב שֵׁנִי שֶׁל גָלֻיּוֹת עַל שׁוּם מֵת, אֲפִלוּ הוּא יוֹם מִיתָה וּקְבוּרָה. הַגָּה: דְּסוֹבְרִין כְּדַעַת הָאוֹמְרִים שֶׁאֵין שׁוּם אֲבֵלוּת דְּאוֹרַיְתָא, וְכֵן הַמִּנְהָג פָּשׁוּט, וְאֵין לְשַׁנּוֹת (ר"ת וְר"י וְרֹא"שׁ).
13 In localities where two Festival days are observed, — one who suffered a bereavement on the second Festival day, viz., the last Festival day of Passover or Sukkoth or the second Festival day of Pentecost, and he buried [the corpse] on the same day, — [the mourner] observes on that [day] the mourning rites, since the second Festival day is [only] Rabbinical, and [since] mourning on the first day, — if it is the day of death and burial, — is Biblical, — [the law is] that a Rabbinical precept is superseded in face of a Biblical precept. However, if he died on the second Festival day of the New Year, and he buried him on the same day, he does not observe mourning rites, for both days [of the New Year] are [regarded] as one continuous day [of holiness]. This applies to the seven dead mentioned explicitly in the Bible for whom a Kohen may defile himself, but those who were added to them as stated in § 374, the observance of mourning rites for them is only Rabbinical. Hence, he does not observe mourning for them on any Festival whatsoever. [Furthermore], even those [dead] for whom we said that he observes mourning on the second Festival day, — [the law is that] he does not rend garments [on their account]. People, however, have adopted the practice not to observe mourning rites on the second Festival day of the Diaspora for any dead whatsoever, even if it the day of death and burial, Rema: For they accept the opinion of those who say that no mourning is Biblical, and this is the accepted practice and should not be altered.
יד מֵת לוֹ מֵת בְּעֶרֶב יוֹם טוֹב, וְנִתְיָרֵא שֶׁמָּא לֹא יַסְפִּיק לְקָבְרוֹ מִבְּעוֹד יוֹם, וּמְסָרוֹ לְעוֹבְדֵי כּוֹכָבִים שֶׁיּוֹלִיכוּהוּ לְקָבְרוֹ, כֵּיוָן שֶׁהוֹצִיאוּהוּ מֵהָעִיר וְנִתְכַּסָה מֵעֵינֵי הַקְרוֹבִים חָלָה עָלָיו אֲבֵלוּת; וְאִם הוּא שָׁעָה אַחַת קֹדֶם הָרֶגֶל, וְנָהַג בּוֹ אֲבֵלוּת, בָּטְלָה לָהּ גְזֵרַת שִׁבְעָה אַף עַל פִּי שֶׁנִּקְבַּר בְּיוֹם טוֹב.
14 One who suffered a bereavement on the eve of a Festival day and he was afraid lest he have not sufficient time to bury him [before the advent of the Festival] whilst it is still day, and [consequently], gave [the corpse] over to Gentiles [in order] that they take him away for burial, — [the law is that] as soon as they carry him out of the city and he [the corpse] becomes hidden from the eyes of the near-of-kin, mourning takes effect upon him, and if it is one hour prior to the Festival and he observed mourning rites therein, the restrictions of the seven [days] become annulled [with the advent of the Festival] although he was buried on the Festival [proper].
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