א שַׁבָּת אֵינוֹ מַפְסִיק אֲבֵלוּת וְעוֹלֶה לְמִנְיַן שִׁבְעָה, שֶׁהֲרֵי קְצָת דִּינֵי אֲבֵלוּת נוֹהֲגִים בּוֹ, דְּהַיְנוּ דְּבָרִים שֶׁבְּצִנְעָא שֶׁהֵם: תַּשְׁמִישׁ הַמִּטָּה וּרְחִיצָה. אֲבָל דְּבָרִים שֶׁבְּפַרְהֶסְיָא לֹא, דְּהַיְנוּ לְהָסִיר עֲטִיפָתוֹ, וְדַוְקָא כְּשֶׁהוּא מְעֻטָּף עֲטִיפוֹת יִשְׁמְעֵאלִים כְּמוֹ שֶׁנִּתְבָּאֵר לְעֵיל סִימָן שפ"ו, אֲבָל קְצָת עֲטִיפָה שֶׁנּוֹהֲגִים בִּקְצָת מְקוֹמוֹת כָּל ל', אֵין צָרִיךְ לְהָסִיר בְּשַׁבָּת, הוֹאִיל וְיֵשׁ לוֹ מִנְעָלִים בְּרַגְלָיו (מהרי"ו סִימָן ה'), וְלִלְבֹּשׁ מִנְעָלָיו, וְלִזְקֹף הַמִּטָּה מִכְּפִיָּתָהּ, וְשֶׁלֹּא לִלְבֹּשׁ בֶּגֶד קָרוּעַ, אֶלָא מַחֲלִיפוֹ, וְאִם אֵין לוֹ לְהַחֲלִיף מַחֲזִיר קִרְעוֹ לְאַחֲרָיו; וְתַלְמוּד תּוֹרָה הָוֵי דָּבָר שֶׁבְּצִנְעָא, אֲבָל לַחֲזֹר הַפָּרָשָׁה, כֵּיוָן שֶׁחַיָּב אָדָם לְהַשְׁלִים פָּרָשִׁיּוֹתָיו עִם הַצִּבּוּר, הָוֵי כְּקוֹרֵא אֶת שְׁמַע וּמֻתָּר. וְאִם קָרְאוּ אֶת הָאָבֵל לַעֲלוֹת לַתּוֹרָה, צָרִיךְ לַעֲלוֹת, שֶׁאִם הָיָה נִמְנָע הָיָה דָּבָר שֶׁל פַּרְהֶסְיָא; וְרַבֵּנוּ תָּם הָיוּ קוֹרִים אוֹתוֹ בְּכָל פַּעַם שְׁלִישִׁי, וְאֵרַע בּוֹ אֲבֵלוּת וְלֹא קְרָאוֹ הַחַזָּן, וְעָלָה הוּא מֵעַצְמוֹ וְאָמַר כֵּיוָן שֶׁהֻרְגַל לִקְרוֹתוֹ שְׁלִישִׁי בְּכָל שַׁבָּת, הָרוֹאָה שֶׁאֵינוֹ עוֹלֶה אוֹמֵר שֶׁבִּשְׁבִיל אֲבֵלוּת הוּא נִמְנָע, וְהָוֵי דְּבָרִים שֶׁל פַּרְהֶסְיָא. וְכֵן אִם הַכֹּהֵן אָבֵל וְאֵין כֹּהֵן אַחֵר בְּבֵית הַכְּנֶסֶת, מֻתָּר לִקְרוֹתוֹ; אֲבָל בְּעִנְיָן אַחֵר, אָסוּר (הַגָּהוֹת מַיְמוֹנִי פ"ג מה"א).
1 The Sabbath does not interrupt the mourning and enters into the counting of the seven [days], for some of the laws of mourning are observed therein, viz., matters of privacy, as the use of the conjugal couch and bathing, but matters that affect public mourning [ one does ] not [ observe ]. [Hence, he should] remove the mourner's wrapping, and [ this applies ] only if he [ the mourner ] is wrapped up in a covering of Ishmaelites as was explained supra § 386, but [ if ] only [ wrapped in ] part of a covering, which is the practice in some localities for the entire thirty [ days ], he is not required to remove [ it ] on the Sabbath, since he has shoes on his feet; and [he must] put on his shoes and put up the couch from its overturned [position], and he should not wear a rent garment, but changes it; and if he has no [garment] to change [into], he turns the rent side [of his garment front] to back. [With respect to] the study of Torah, it is [regarded] as a matter pertaining to private [mourning]. However, to review the [weekly Biblical] portion, — [the law is that] since a person is dutibound to complete [the weekly Biblical] portion with the Congregation, he is [regarded] as one who reads the Shema, and is permitted. If the mourner was called to the reading of the Torah, he is required to go up, for should he refrain [from so doing], it would be [regarded as] a matter of public [mourning, which is forbidden on the Sabbath]. R.Tam would always be called [to the reading of the Torah on the Sabbath as] third, and [when] mourning [once] befell him and the Hazzan did not call him [as usual], he went up of his own accord and stated [that since] he was accustomed to be called as third on every Sabbath, one who notices that he does not go up [now] will say that on account of mourning he refrained [from going up] and [consequently], this would be regarded as a matter pertaining to public mourning [which is forbidden on the Sabbath]. Likewise, if the Kohen is a mourner, and there is no other Kohen in the Synagogue, it is permissible to call him [ to the reading of the Torah ], but otherwise it is forbidden.