rebbi

If they moved him from one grave to another. There are Tannaim who state, from the moment the first cover plate was laid. There are Tannaim who state, from the moment the second cover plate was laid. A case happened to Rebbi Jonah. He asked Rebbi Ḥananiah the colleague of the rabbis, who said to him, from the moment the first cover plate was laid. A case happened to Rebbi Jeremiah. He asked Rebbi Ze`ira; Rebbi Ze`ira asked Rebbi Immi. He said to him, from the moment the second cover plate was laid. He came to him; he said to him, he instructed you by a restriction. Rebbi Jonah and Rebbi Yose both say, this you are saying within the Seven {days}. But after Seven mourning already passed. If they intended it from the start. But if there was no intent from the start to remove him, from the moment the first cover plate was laid. As the following: The people of Bursa buried Gamliel from Yakontia with them. After three days they changed their mind to return him. They went and asked Rebbi Simon. Rebbi Simon said to them in the name of Rebbi Joshua ben Levi: Since you had no intention to remove him, from the moment the first cover plate was laid. A case happened to Jesua the brother of Dorai. He came to ask Rebbi Abbahu who told him, from the moment the second cover plate was laid. Rebbi Jacob bar Aḥa said to him, I was with you when we asked this from Rebbi Eudaimon from Haifa who said, from the moment the first cover plate was laid. He told him, I did not hear. If you heard, go out and instruct.

If they moved him from one grave to another. There are Tannaim who state, from the moment the first cover plate was laid. There are Tannaim who state, from the moment the second cover plate was laid. A case happened to Rebbi Jonah. He asked Rebbi Ḥananiah the colleague of the rabbis, who said to him, from the moment the first cover plate was laid. A case happened to Rebbi Jeremiah. He asked Rebbi Ze`ira; Rebbi Ze`ira asked Rebbi Immi. He said to him, from the moment the second cover plate was laid. He came to him; he said to him, he instructed you by a restriction. Rebbi Jonah and Rebbi Yose both say, this you are saying within the Seven {days}. But after Seven mourning already passed. If they intended it from the start. But if there was no intent from the start to remove him, from the moment the first cover plate was laid. As the following: The people of Bursa buried Gamliel from Yakontia with them. After three days they changed their mind to return him. They went and asked Rebbi Simon. Rebbi Simon said to them in the name of Rebbi Joshua ben Levi: Since you had no intention to remove him, from the moment the first cover plate was laid. A case happened to Jesua the brother of Dorai. He came to ask Rebbi Abbahu who told him, from the moment the second cover plate was laid. Rebbi Jacob bar Aḥa said to him, I was with you when we asked this from Rebbi Eudaimon from Haifa who said, from the moment the first cover plate was laid. He told him, I did not hear. If you heard, go out and instruct.

If they moved him from one grave to another. There are Tannaim who state, from the moment the first cover plate was laid. There are Tannaim who state, from the moment the second cover plate was laid. A case happened to Rebbi Jonah. He asked Rebbi Ḥananiah the colleague of the rabbis, who said to him, from the moment the first cover plate was laid. A case happened to Rebbi Jeremiah. He asked Rebbi Ze`ira; Rebbi Ze`ira asked Rebbi Immi. He said to him, from the moment the second cover plate was laid. He came to him; he said to him, he instructed you by a restriction. Rebbi Jonah and Rebbi Yose both say, this you are saying within the Seven {days}. But after Seven mourning already passed. If they intended it from the start. But if there was no intent from the start to remove him, from the moment the first cover plate was laid. As the following: The people of Bursa buried Gamliel from Yakontia with them. After three days they changed their mind to return him. They went and asked Rebbi Simon. Rebbi Simon said to them in the name of Rebbi Joshua ben Levi: Since you had no intention to remove him, from the moment the first cover plate was laid. A case happened to Jesua the brother of Dorai. He came to ask Rebbi Abbahu who told him, from the moment the second cover plate was laid. Rebbi Jacob bar Aḥa said to him, I was with you when we asked this from Rebbi Eudaimon from Haifa who said, from the moment the first cover plate was laid. He told him, I did not hear. If you heard, go out and instruct.

If they moved him from one grave to another. There are Tannaim who state, from the moment the first cover plate was laid. There are Tannaim who state, from the moment the second cover plate was laid. A case happened to Rebbi Jonah. He asked Rebbi Ḥananiah the colleague of the rabbis, who said to him, from the moment the first cover plate was laid. A case happened to Rebbi Jeremiah. He asked Rebbi Ze`ira; Rebbi Ze`ira asked Rebbi Immi. He said to him, from the moment the second cover plate was laid. He came to him; he said to him, he instructed you by a restriction. Rebbi Jonah and Rebbi Yose both say, this you are saying within the Seven {days}. But after Seven mourning already passed. If they intended it from the start. But if there was no intent from the start to remove him, from the moment the first cover plate was laid. As the following: The people of Bursa buried Gamliel from Yakontia with them. After three days they changed their mind to return him. They went and asked Rebbi Simon. Rebbi Simon said to them in the name of Rebbi Joshua ben Levi: Since you had no intention to remove him, from the moment the first cover plate was laid. A case happened to Jesua the brother of Dorai. He came to ask Rebbi Abbahu who told him, from the moment the second cover plate was laid. Rebbi Jacob bar Aḥa said to him, I was with you when we asked this from Rebbi Eudaimon from Haifa who said, from the moment the first cover plate was laid. He told him, I did not hear. If you heard, go out and instruct.

If they moved him from one grave to another. There are Tannaim who state, from the moment the first cover plate was laid. There are Tannaim who state, from the moment the second cover plate was laid. A case happened to Rebbi Jonah. He asked Rebbi Ḥananiah the colleague of the rabbis, who said to him, from the moment the first cover plate was laid. A case happened to Rebbi Jeremiah. He asked Rebbi Ze`ira; Rebbi Ze`ira asked Rebbi Immi. He said to him, from the moment the second cover plate was laid. He came to him; he said to him, he instructed you by a restriction. Rebbi Jonah and Rebbi Yose both say, this you are saying within the Seven {days}. But after Seven mourning already passed. If they intended it from the start. But if there was no intent from the start to remove him, from the moment the first cover plate was laid. As the following: The people of Bursa buried Gamliel from Yakontia with them. After three days they changed their mind to return him. They went and asked Rebbi Simon. Rebbi Simon said to them in the name of Rebbi Joshua ben Levi: Since you had no intention to remove him, from the moment the first cover plate was laid. A case happened to Jesua the brother of Dorai. He came to ask Rebbi Abbahu who told him, from the moment the second cover plate was laid. Rebbi Jacob bar Aḥa said to him, I was with you when we asked this from Rebbi Eudaimon from Haifa who said, from the moment the first cover plate was laid. He told him, I did not hear. If you heard, go out and instruct.

If they moved him from one grave to another. There are Tannaim who state, from the moment the first cover plate was laid. There are Tannaim who state, from the moment the second cover plate was laid. A case happened to Rebbi Jonah. He asked Rebbi Ḥananiah the colleague of the rabbis, who said to him, from the moment the first cover plate was laid. A case happened to Rebbi Jeremiah. He asked Rebbi Ze`ira; Rebbi Ze`ira asked Rebbi Immi. He said to him, from the moment the second cover plate was laid. He came to him; he said to him, he instructed you by a restriction. Rebbi Jonah and Rebbi Yose both say, this you are saying within the Seven {days}. But after Seven mourning already passed. If they intended it from the start. But if there was no intent from the start to remove him, from the moment the first cover plate was laid. As the following: The people of Bursa buried Gamliel from Yakontia with them. After three days they changed their mind to return him. They went and asked Rebbi Simon. Rebbi Simon said to them in the name of Rebbi Joshua ben Levi: Since you had no intention to remove him, from the moment the first cover plate was laid. A case happened to Jesua the brother of Dorai. He came to ask Rebbi Abbahu who told him, from the moment the second cover plate was laid. Rebbi Jacob bar Aḥa said to him, I was with you when we asked this from Rebbi Eudaimon from Haifa who said, from the moment the first cover plate was laid. He told him, I did not hear. If you heard, go out and instruct.

If they moved him from one grave to another. There are Tannaim who state, from the moment the first cover plate was laid. There are Tannaim who state, from the moment the second cover plate was laid. A case happened to Rebbi Jonah. He asked Rebbi Ḥananiah the colleague of the rabbis, who said to him, from the moment the first cover plate was laid. A case happened to Rebbi Jeremiah. He asked Rebbi Ze`ira; Rebbi Ze`ira asked Rebbi Immi. He said to him, from the moment the second cover plate was laid. He came to him; he said to him, he instructed you by a restriction. Rebbi Jonah and Rebbi Yose both say, this you are saying within the Seven {days}. But after Seven mourning already passed. If they intended it from the start. But if there was no intent from the start to remove him, from the moment the first cover plate was laid. As the following: The people of Bursa buried Gamliel from Yakontia with them. After three days they changed their mind to return him. They went and asked Rebbi Simon. Rebbi Simon said to them in the name of Rebbi Joshua ben Levi: Since you had no intention to remove him, from the moment the first cover plate was laid. A case happened to Jesua the brother of Dorai. He came to ask Rebbi Abbahu who told him, from the moment the second cover plate was laid. Rebbi Jacob bar Aḥa said to him, I was with you when we asked this from Rebbi Eudaimon from Haifa who said, from the moment the first cover plate was laid. He told him, I did not hear. If you heard, go out and instruct.

If they moved him from one grave to another. There are Tannaim who state, from the moment the first cover plate was laid. There are Tannaim who state, from the moment the second cover plate was laid. A case happened to Rebbi Jonah. He asked Rebbi Ḥananiah the colleague of the rabbis, who said to him, from the moment the first cover plate was laid. A case happened to Rebbi Jeremiah. He asked Rebbi Ze`ira; Rebbi Ze`ira asked Rebbi Immi. He said to him, from the moment the second cover plate was laid. He came to him; he said to him, he instructed you by a restriction. Rebbi Jonah and Rebbi Yose both say, this you are saying within the Seven {days}. But after Seven mourning already passed. If they intended it from the start. But if there was no intent from the start to remove him, from the moment the first cover plate was laid. As the following: The people of Bursa buried Gamliel from Yakontia with them. After three days they changed their mind to return him. They went and asked Rebbi Simon. Rebbi Simon said to them in the name of Rebbi Joshua ben Levi: Since you had no intention to remove him, from the moment the first cover plate was laid. A case happened to Jesua the brother of Dorai. He came to ask Rebbi Abbahu who told him, from the moment the second cover plate was laid. Rebbi Jacob bar Aḥa said to him, I was with you when we asked this from Rebbi Eudaimon from Haifa who said, from the moment the first cover plate was laid. He told him, I did not hear. If you heard, go out and instruct.

If they moved him from one grave to another. There are Tannaim who state, from the moment the first cover plate was laid. There are Tannaim who state, from the moment the second cover plate was laid. A case happened to Rebbi Jonah. He asked Rebbi Ḥananiah the colleague of the rabbis, who said to him, from the moment the first cover plate was laid. A case happened to Rebbi Jeremiah. He asked Rebbi Ze`ira; Rebbi Ze`ira asked Rebbi Immi. He said to him, from the moment the second cover plate was laid. He came to him; he said to him, he instructed you by a restriction. Rebbi Jonah and Rebbi Yose both say, this you are saying within the Seven {days}. But after Seven mourning already passed. If they intended it from the start. But if there was no intent from the start to remove him, from the moment the first cover plate was laid. As the following: The people of Bursa buried Gamliel from Yakontia with them. After three days they changed their mind to return him. They went and asked Rebbi Simon. Rebbi Simon said to them in the name of Rebbi Joshua ben Levi: Since you had no intention to remove him, from the moment the first cover plate was laid. A case happened to Jesua the brother of Dorai. He came to ask Rebbi Abbahu who told him, from the moment the second cover plate was laid. Rebbi Jacob bar Aḥa said to him, I was with you when we asked this from Rebbi Eudaimon from Haifa who said, from the moment the first cover plate was laid. He told him, I did not hear. If you heard, go out and instruct.

If they moved him from one grave to another. There are Tannaim who state, from the moment the first cover plate was laid. There are Tannaim who state, from the moment the second cover plate was laid. A case happened to Rebbi Jonah. He asked Rebbi Ḥananiah the colleague of the rabbis, who said to him, from the moment the first cover plate was laid. A case happened to Rebbi Jeremiah. He asked Rebbi Ze`ira; Rebbi Ze`ira asked Rebbi Immi. He said to him, from the moment the second cover plate was laid. He came to him; he said to him, he instructed you by a restriction. Rebbi Jonah and Rebbi Yose both say, this you are saying within the Seven {days}. But after Seven mourning already passed. If they intended it from the start. But if there was no intent from the start to remove him, from the moment the first cover plate was laid. As the following: The people of Bursa buried Gamliel from Yakontia with them. After three days they changed their mind to return him. They went and asked Rebbi Simon. Rebbi Simon said to them in the name of Rebbi Joshua ben Levi: Since you had no intention to remove him, from the moment the first cover plate was laid. A case happened to Jesua the brother of Dorai. He came to ask Rebbi Abbahu who told him, from the moment the second cover plate was laid. Rebbi Jacob bar Aḥa said to him, I was with you when we asked this from Rebbi Eudaimon from Haifa who said, from the moment the first cover plate was laid. He told him, I did not hear. If you heard, go out and instruct.

If they moved him from one grave to another. There are Tannaim who state, from the moment the first cover plate was laid. There are Tannaim who state, from the moment the second cover plate was laid. A case happened to Rebbi Jonah. He asked Rebbi Ḥananiah the colleague of the rabbis, who said to him, from the moment the first cover plate was laid. A case happened to Rebbi Jeremiah. He asked Rebbi Ze`ira; Rebbi Ze`ira asked Rebbi Immi. He said to him, from the moment the second cover plate was laid. He came to him; he said to him, he instructed you by a restriction. Rebbi Jonah and Rebbi Yose both say, this you are saying within the Seven {days}. But after Seven mourning already passed. If they intended it from the start. But if there was no intent from the start to remove him, from the moment the first cover plate was laid. As the following: The people of Bursa buried Gamliel from Yakontia with them. After three days they changed their mind to return him. They went and asked Rebbi Simon. Rebbi Simon said to them in the name of Rebbi Joshua ben Levi: Since you had no intention to remove him, from the moment the first cover plate was laid. A case happened to Jesua the brother of Dorai. He came to ask Rebbi Abbahu who told him, from the moment the second cover plate was laid. Rebbi Jacob bar Aḥa said to him, I was with you when we asked this from Rebbi Eudaimon from Haifa who said, from the moment the first cover plate was laid. He told him, I did not hear. If you heard, go out and instruct.

If they moved him from one grave to another. There are Tannaim who state, from the moment the first cover plate was laid. There are Tannaim who state, from the moment the second cover plate was laid. A case happened to Rebbi Jonah. He asked Rebbi Ḥananiah the colleague of the rabbis, who said to him, from the moment the first cover plate was laid. A case happened to Rebbi Jeremiah. He asked Rebbi Ze`ira; Rebbi Ze`ira asked Rebbi Immi. He said to him, from the moment the second cover plate was laid. He came to him; he said to him, he instructed you by a restriction. Rebbi Jonah and Rebbi Yose both say, this you are saying within the Seven {days}. But after Seven mourning already passed. If they intended it from the start. But if there was no intent from the start to remove him, from the moment the first cover plate was laid. As the following: The people of Bursa buried Gamliel from Yakontia with them. After three days they changed their mind to return him. They went and asked Rebbi Simon. Rebbi Simon said to them in the name of Rebbi Joshua ben Levi: Since you had no intention to remove him, from the moment the first cover plate was laid. A case happened to Jesua the brother of Dorai. He came to ask Rebbi Abbahu who told him, from the moment the second cover plate was laid. Rebbi Jacob bar Aḥa said to him, I was with you when we asked this from Rebbi Eudaimon from Haifa who said, from the moment the first cover plate was laid. He told him, I did not hear. If you heard, go out and instruct.

If they moved him from one grave to another. There are Tannaim who state, from the moment the first cover plate was laid. There are Tannaim who state, from the moment the second cover plate was laid. A case happened to Rebbi Jonah. He asked Rebbi Ḥananiah the colleague of the rabbis, who said to him, from the moment the first cover plate was laid. A case happened to Rebbi Jeremiah. He asked Rebbi Ze`ira; Rebbi Ze`ira asked Rebbi Immi. He said to him, from the moment the second cover plate was laid. He came to him; he said to him, he instructed you by a restriction. Rebbi Jonah and Rebbi Yose both say, this you are saying within the Seven {days}. But after Seven mourning already passed. If they intended it from the start. But if there was no intent from the start to remove him, from the moment the first cover plate was laid. As the following: The people of Bursa buried Gamliel from Yakontia with them. After three days they changed their mind to return him. They went and asked Rebbi Simon. Rebbi Simon said to them in the name of Rebbi Joshua ben Levi: Since you had no intention to remove him, from the moment the first cover plate was laid. A case happened to Jesua the brother of Dorai. He came to ask Rebbi Abbahu who told him, from the moment the second cover plate was laid. Rebbi Jacob bar Aḥa said to him, I was with you when we asked this from Rebbi Eudaimon from Haifa who said, from the moment the first cover plate was laid. He told him, I did not hear. If you heard, go out and instruct.

If they moved him from one grave to another. There are Tannaim who state, from the moment the first cover plate was laid. There are Tannaim who state, from the moment the second cover plate was laid. A case happened to Rebbi Jonah. He asked Rebbi Ḥananiah the colleague of the rabbis, who said to him, from the moment the first cover plate was laid. A case happened to Rebbi Jeremiah. He asked Rebbi Ze`ira; Rebbi Ze`ira asked Rebbi Immi. He said to him, from the moment the second cover plate was laid. He came to him; he said to him, he instructed you by a restriction. Rebbi Jonah and Rebbi Yose both say, this you are saying within the Seven {days}. But after Seven mourning already passed. If they intended it from the start. But if there was no intent from the start to remove him, from the moment the first cover plate was laid. As the following: The people of Bursa buried Gamliel from Yakontia with them. After three days they changed their mind to return him. They went and asked Rebbi Simon. Rebbi Simon said to them in the name of Rebbi Joshua ben Levi: Since you had no intention to remove him, from the moment the first cover plate was laid. A case happened to Jesua the brother of Dorai. He came to ask Rebbi Abbahu who told him, from the moment the second cover plate was laid. Rebbi Jacob bar Aḥa said to him, I was with you when we asked this from Rebbi Eudaimon from Haifa who said, from the moment the first cover plate was laid. He told him, I did not hear. If you heard, go out and instruct.

From where in the Torah that mourning is seven {days}? He organized seven days of mourning for his father. Can you infer anything from before the giving of the Torah? Rebbi Jacob bar Aḥa in the name of Rebbi Ze`ira understood it from the following: At the door of the Tent of Meeting you shall sit day and night for seven days, and keep the watch of the Eternal’ s sanctuary. Just as the Holy One, praise to Him, watched over His World for seven {days}, so you shall watch for your brothers for seven {days}. And from where that the Holy One, praise to Him, watched over His World for seven {days}? It was after seven days that the Deluge came over the world. May one mourn before the dying person dies? Only flesh and blood who do not know what will be in the future do not mourn until the dying person dies. But the Holy One, praise to Him, Who knows what will be in the future did first watch for His world. Some want to say, these are the seven days of mourning for Methusela the Just. Rebbi Hoshaia said, for the Eternal’s anointing oil is on you. Just as you were anointed with the anointing oil all of seven, so watch for your brothers all of seven. Rebbi Abbahu in the name of Rebbi Joḥanan: please let her not be like the dead. She shall be locked away. Just as the day of isolation for the dead are seven, so the days of quarantine are seven. One student reported this from Rebbi Joḥanan before Rebbi Simeon ben Laqish, who did not accept it. He said, here he uses it for isolation, but there he uses it for making absolute, as Rebbi Joḥanan said in the name of Rebbi Yannai, please let her not be like the dead: just as the days of the dead are not counted, so the days of being absolute are not counted. Rebbi Jeremiah and Rebbi Ḥiyya in the name of Rebbi Simeon ben Laqish; Rebbi Abbahu, Rebbi Yose ben Ḥanina in the name of Rebbi Simeon ben Laqish: the days of crying of the mourning for Moses ended. “The days”, seven. “Of crying”, two. “Mourning”, thirty. Some switch, “the days”, two, “of crying”, seven, “mourning”, thirty. Rebbi Yose, Rebbi Ḥiyya, and Rebbi Simeon ben Laqish in the name of Rebbi Judah the Patriarch: I shall turn your holiday into mourning. Since the days of Tabernacles are seven, also the days of mourning are seven. Rebbi Immi said to Rebbi Ḥiyya bar Abba: Maybe since the days of Tabernacles are eight, also the days of mourning are eight? He answered him, the eighth day is a separate holiday Or since Pentecost is one day, also mourning is one day? He answered him, from here about a deferred information. And it was stated such: Current information requires Seven and Thirty. Deferred information does not require Seven and Thirty.

From where in the Torah that mourning is seven {days}? He organized seven days of mourning for his father. Can you infer anything from before the giving of the Torah? Rebbi Jacob bar Aḥa in the name of Rebbi Ze`ira understood it from the following: At the door of the Tent of Meeting you shall sit day and night for seven days, and keep the watch of the Eternal’ s sanctuary. Just as the Holy One, praise to Him, watched over His World for seven {days}, so you shall watch for your brothers for seven {days}. And from where that the Holy One, praise to Him, watched over His World for seven {days}? It was after seven days that the Deluge came over the world. May one mourn before the dying person dies? Only flesh and blood who do not know what will be in the future do not mourn until the dying person dies. But the Holy One, praise to Him, Who knows what will be in the future did first watch for His world. Some want to say, these are the seven days of mourning for Methusela the Just. Rebbi Hoshaia said, for the Eternal’s anointing oil is on you. Just as you were anointed with the anointing oil all of seven, so watch for your brothers all of seven. Rebbi Abbahu in the name of Rebbi Joḥanan: please let her not be like the dead. She shall be locked away. Just as the day of isolation for the dead are seven, so the days of quarantine are seven. One student reported this from Rebbi Joḥanan before Rebbi Simeon ben Laqish, who did not accept it. He said, here he uses it for isolation, but there he uses it for making absolute, as Rebbi Joḥanan said in the name of Rebbi Yannai, please let her not be like the dead: just as the days of the dead are not counted, so the days of being absolute are not counted. Rebbi Jeremiah and Rebbi Ḥiyya in the name of Rebbi Simeon ben Laqish; Rebbi Abbahu, Rebbi Yose ben Ḥanina in the name of Rebbi Simeon ben Laqish: the days of crying of the mourning for Moses ended. “The days”, seven. “Of crying”, two. “Mourning”, thirty. Some switch, “the days”, two, “of crying”, seven, “mourning”, thirty. Rebbi Yose, Rebbi Ḥiyya, and Rebbi Simeon ben Laqish in the name of Rebbi Judah the Patriarch: I shall turn your holiday into mourning. Since the days of Tabernacles are seven, also the days of mourning are seven. Rebbi Immi said to Rebbi Ḥiyya bar Abba: Maybe since the days of Tabernacles are eight, also the days of mourning are eight? He answered him, the eighth day is a separate holiday Or since Pentecost is one day, also mourning is one day? He answered him, from here about a deferred information. And it was stated such: Current information requires Seven and Thirty. Deferred information does not require Seven and Thirty.

From where in the Torah that mourning is seven {days}? He organized seven days of mourning for his father. Can you infer anything from before the giving of the Torah? Rebbi Jacob bar Aḥa in the name of Rebbi Ze`ira understood it from the following: At the door of the Tent of Meeting you shall sit day and night for seven days, and keep the watch of the Eternal’ s sanctuary. Just as the Holy One, praise to Him, watched over His World for seven {days}, so you shall watch for your brothers for seven {days}. And from where that the Holy One, praise to Him, watched over His World for seven {days}? It was after seven days that the Deluge came over the world. May one mourn before the dying person dies? Only flesh and blood who do not know what will be in the future do not mourn until the dying person dies. But the Holy One, praise to Him, Who knows what will be in the future did first watch for His world. Some want to say, these are the seven days of mourning for Methusela the Just. Rebbi Hoshaia said, for the Eternal’s anointing oil is on you. Just as you were anointed with the anointing oil all of seven, so watch for your brothers all of seven. Rebbi Abbahu in the name of Rebbi Joḥanan: please let her not be like the dead. She shall be locked away. Just as the day of isolation for the dead are seven, so the days of quarantine are seven. One student reported this from Rebbi Joḥanan before Rebbi Simeon ben Laqish, who did not accept it. He said, here he uses it for isolation, but there he uses it for making absolute, as Rebbi Joḥanan said in the name of Rebbi Yannai, please let her not be like the dead: just as the days of the dead are not counted, so the days of being absolute are not counted. Rebbi Jeremiah and Rebbi Ḥiyya in the name of Rebbi Simeon ben Laqish; Rebbi Abbahu, Rebbi Yose ben Ḥanina in the name of Rebbi Simeon ben Laqish: the days of crying of the mourning for Moses ended. “The days”, seven. “Of crying”, two. “Mourning”, thirty. Some switch, “the days”, two, “of crying”, seven, “mourning”, thirty. Rebbi Yose, Rebbi Ḥiyya, and Rebbi Simeon ben Laqish in the name of Rebbi Judah the Patriarch: I shall turn your holiday into mourning. Since the days of Tabernacles are seven, also the days of mourning are seven. Rebbi Immi said to Rebbi Ḥiyya bar Abba: Maybe since the days of Tabernacles are eight, also the days of mourning are eight? He answered him, the eighth day is a separate holiday Or since Pentecost is one day, also mourning is one day? He answered him, from here about a deferred information. And it was stated such: Current information requires Seven and Thirty. Deferred information does not require Seven and Thirty.

From where in the Torah that mourning is seven {days}? He organized seven days of mourning for his father. Can you infer anything from before the giving of the Torah? Rebbi Jacob bar Aḥa in the name of Rebbi Ze`ira understood it from the following: At the door of the Tent of Meeting you shall sit day and night for seven days, and keep the watch of the Eternal’ s sanctuary. Just as the Holy One, praise to Him, watched over His World for seven {days}, so you shall watch for your brothers for seven {days}. And from where that the Holy One, praise to Him, watched over His World for seven {days}? It was after seven days that the Deluge came over the world. May one mourn before the dying person dies? Only flesh and blood who do not know what will be in the future do not mourn until the dying person dies. But the Holy One, praise to Him, Who knows what will be in the future did first watch for His world. Some want to say, these are the seven days of mourning for Methusela the Just. Rebbi Hoshaia said, for the Eternal’s anointing oil is on you. Just as you were anointed with the anointing oil all of seven, so watch for your brothers all of seven. Rebbi Abbahu in the name of Rebbi Joḥanan: please let her not be like the dead. She shall be locked away. Just as the day of isolation for the dead are seven, so the days of quarantine are seven. One student reported this from Rebbi Joḥanan before Rebbi Simeon ben Laqish, who did not accept it. He said, here he uses it for isolation, but there he uses it for making absolute, as Rebbi Joḥanan said in the name of Rebbi Yannai, please let her not be like the dead: just as the days of the dead are not counted, so the days of being absolute are not counted. Rebbi Jeremiah and Rebbi Ḥiyya in the name of Rebbi Simeon ben Laqish; Rebbi Abbahu, Rebbi Yose ben Ḥanina in the name of Rebbi Simeon ben Laqish: the days of crying of the mourning for Moses ended. “The days”, seven. “Of crying”, two. “Mourning”, thirty. Some switch, “the days”, two, “of crying”, seven, “mourning”, thirty. Rebbi Yose, Rebbi Ḥiyya, and Rebbi Simeon ben Laqish in the name of Rebbi Judah the Patriarch: I shall turn your holiday into mourning. Since the days of Tabernacles are seven, also the days of mourning are seven. Rebbi Immi said to Rebbi Ḥiyya bar Abba: Maybe since the days of Tabernacles are eight, also the days of mourning are eight? He answered him, the eighth day is a separate holiday Or since Pentecost is one day, also mourning is one day? He answered him, from here about a deferred information. And it was stated such: Current information requires Seven and Thirty. Deferred information does not require Seven and Thirty.

From where in the Torah that mourning is seven {days}? He organized seven days of mourning for his father. Can you infer anything from before the giving of the Torah? Rebbi Jacob bar Aḥa in the name of Rebbi Ze`ira understood it from the following: At the door of the Tent of Meeting you shall sit day and night for seven days, and keep the watch of the Eternal’ s sanctuary. Just as the Holy One, praise to Him, watched over His World for seven {days}, so you shall watch for your brothers for seven {days}. And from where that the Holy One, praise to Him, watched over His World for seven {days}? It was after seven days that the Deluge came over the world. May one mourn before the dying person dies? Only flesh and blood who do not know what will be in the future do not mourn until the dying person dies. But the Holy One, praise to Him, Who knows what will be in the future did first watch for His world. Some want to say, these are the seven days of mourning for Methusela the Just. Rebbi Hoshaia said, for the Eternal’s anointing oil is on you. Just as you were anointed with the anointing oil all of seven, so watch for your brothers all of seven. Rebbi Abbahu in the name of Rebbi Joḥanan: please let her not be like the dead. She shall be locked away. Just as the day of isolation for the dead are seven, so the days of quarantine are seven. One student reported this from Rebbi Joḥanan before Rebbi Simeon ben Laqish, who did not accept it. He said, here he uses it for isolation, but there he uses it for making absolute, as Rebbi Joḥanan said in the name of Rebbi Yannai, please let her not be like the dead: just as the days of the dead are not counted, so the days of being absolute are not counted. Rebbi Jeremiah and Rebbi Ḥiyya in the name of Rebbi Simeon ben Laqish; Rebbi Abbahu, Rebbi Yose ben Ḥanina in the name of Rebbi Simeon ben Laqish: the days of crying of the mourning for Moses ended. “The days”, seven. “Of crying”, two. “Mourning”, thirty. Some switch, “the days”, two, “of crying”, seven, “mourning”, thirty. Rebbi Yose, Rebbi Ḥiyya, and Rebbi Simeon ben Laqish in the name of Rebbi Judah the Patriarch: I shall turn your holiday into mourning. Since the days of Tabernacles are seven, also the days of mourning are seven. Rebbi Immi said to Rebbi Ḥiyya bar Abba: Maybe since the days of Tabernacles are eight, also the days of mourning are eight? He answered him, the eighth day is a separate holiday Or since Pentecost is one day, also mourning is one day? He answered him, from here about a deferred information. And it was stated such: Current information requires Seven and Thirty. Deferred information does not require Seven and Thirty.

From where in the Torah that mourning is seven {days}? He organized seven days of mourning for his father. Can you infer anything from before the giving of the Torah? Rebbi Jacob bar Aḥa in the name of Rebbi Ze`ira understood it from the following: At the door of the Tent of Meeting you shall sit day and night for seven days, and keep the watch of the Eternal’ s sanctuary. Just as the Holy One, praise to Him, watched over His World for seven {days}, so you shall watch for your brothers for seven {days}. And from where that the Holy One, praise to Him, watched over His World for seven {days}? It was after seven days that the Deluge came over the world. May one mourn before the dying person dies? Only flesh and blood who do not know what will be in the future do not mourn until the dying person dies. But the Holy One, praise to Him, Who knows what will be in the future did first watch for His world. Some want to say, these are the seven days of mourning for Methusela the Just. Rebbi Hoshaia said, for the Eternal’s anointing oil is on you. Just as you were anointed with the anointing oil all of seven, so watch for your brothers all of seven. Rebbi Abbahu in the name of Rebbi Joḥanan: please let her not be like the dead. She shall be locked away. Just as the day of isolation for the dead are seven, so the days of quarantine are seven. One student reported this from Rebbi Joḥanan before Rebbi Simeon ben Laqish, who did not accept it. He said, here he uses it for isolation, but there he uses it for making absolute, as Rebbi Joḥanan said in the name of Rebbi Yannai, please let her not be like the dead: just as the days of the dead are not counted, so the days of being absolute are not counted. Rebbi Jeremiah and Rebbi Ḥiyya in the name of Rebbi Simeon ben Laqish; Rebbi Abbahu, Rebbi Yose ben Ḥanina in the name of Rebbi Simeon ben Laqish: the days of crying of the mourning for Moses ended. “The days”, seven. “Of crying”, two. “Mourning”, thirty. Some switch, “the days”, two, “of crying”, seven, “mourning”, thirty. Rebbi Yose, Rebbi Ḥiyya, and Rebbi Simeon ben Laqish in the name of Rebbi Judah the Patriarch: I shall turn your holiday into mourning. Since the days of Tabernacles are seven, also the days of mourning are seven. Rebbi Immi said to Rebbi Ḥiyya bar Abba: Maybe since the days of Tabernacles are eight, also the days of mourning are eight? He answered him, the eighth day is a separate holiday Or since Pentecost is one day, also mourning is one day? He answered him, from here about a deferred information. And it was stated such: Current information requires Seven and Thirty. Deferred information does not require Seven and Thirty.

From where in the Torah that mourning is seven {days}? He organized seven days of mourning for his father. Can you infer anything from before the giving of the Torah? Rebbi Jacob bar Aḥa in the name of Rebbi Ze`ira understood it from the following: At the door of the Tent of Meeting you shall sit day and night for seven days, and keep the watch of the Eternal’ s sanctuary. Just as the Holy One, praise to Him, watched over His World for seven {days}, so you shall watch for your brothers for seven {days}. And from where that the Holy One, praise to Him, watched over His World for seven {days}? It was after seven days that the Deluge came over the world. May one mourn before the dying person dies? Only flesh and blood who do not know what will be in the future do not mourn until the dying person dies. But the Holy One, praise to Him, Who knows what will be in the future did first watch for His world. Some want to say, these are the seven days of mourning for Methusela the Just. Rebbi Hoshaia said, for the Eternal’s anointing oil is on you. Just as you were anointed with the anointing oil all of seven, so watch for your brothers all of seven. Rebbi Abbahu in the name of Rebbi Joḥanan: please let her not be like the dead. She shall be locked away. Just as the day of isolation for the dead are seven, so the days of quarantine are seven. One student reported this from Rebbi Joḥanan before Rebbi Simeon ben Laqish, who did not accept it. He said, here he uses it for isolation, but there he uses it for making absolute, as Rebbi Joḥanan said in the name of Rebbi Yannai, please let her not be like the dead: just as the days of the dead are not counted, so the days of being absolute are not counted. Rebbi Jeremiah and Rebbi Ḥiyya in the name of Rebbi Simeon ben Laqish; Rebbi Abbahu, Rebbi Yose ben Ḥanina in the name of Rebbi Simeon ben Laqish: the days of crying of the mourning for Moses ended. “The days”, seven. “Of crying”, two. “Mourning”, thirty. Some switch, “the days”, two, “of crying”, seven, “mourning”, thirty. Rebbi Yose, Rebbi Ḥiyya, and Rebbi Simeon ben Laqish in the name of Rebbi Judah the Patriarch: I shall turn your holiday into mourning. Since the days of Tabernacles are seven, also the days of mourning are seven. Rebbi Immi said to Rebbi Ḥiyya bar Abba: Maybe since the days of Tabernacles are eight, also the days of mourning are eight? He answered him, the eighth day is a separate holiday Or since Pentecost is one day, also mourning is one day? He answered him, from here about a deferred information. And it was stated such: Current information requires Seven and Thirty. Deferred information does not require Seven and Thirty.

From where in the Torah that mourning is seven {days}? He organized seven days of mourning for his father. Can you infer anything from before the giving of the Torah? Rebbi Jacob bar Aḥa in the name of Rebbi Ze`ira understood it from the following: At the door of the Tent of Meeting you shall sit day and night for seven days, and keep the watch of the Eternal’ s sanctuary. Just as the Holy One, praise to Him, watched over His World for seven {days}, so you shall watch for your brothers for seven {days}. And from where that the Holy One, praise to Him, watched over His World for seven {days}? It was after seven days that the Deluge came over the world. May one mourn before the dying person dies? Only flesh and blood who do not know what will be in the future do not mourn until the dying person dies. But the Holy One, praise to Him, Who knows what will be in the future did first watch for His world. Some want to say, these are the seven days of mourning for Methusela the Just. Rebbi Hoshaia said, for the Eternal’s anointing oil is on you. Just as you were anointed with the anointing oil all of seven, so watch for your brothers all of seven. Rebbi Abbahu in the name of Rebbi Joḥanan: please let her not be like the dead. She shall be locked away. Just as the day of isolation for the dead are seven, so the days of quarantine are seven. One student reported this from Rebbi Joḥanan before Rebbi Simeon ben Laqish, who did not accept it. He said, here he uses it for isolation, but there he uses it for making absolute, as Rebbi Joḥanan said in the name of Rebbi Yannai, please let her not be like the dead: just as the days of the dead are not counted, so the days of being absolute are not counted. Rebbi Jeremiah and Rebbi Ḥiyya in the name of Rebbi Simeon ben Laqish; Rebbi Abbahu, Rebbi Yose ben Ḥanina in the name of Rebbi Simeon ben Laqish: the days of crying of the mourning for Moses ended. “The days”, seven. “Of crying”, two. “Mourning”, thirty. Some switch, “the days”, two, “of crying”, seven, “mourning”, thirty. Rebbi Yose, Rebbi Ḥiyya, and Rebbi Simeon ben Laqish in the name of Rebbi Judah the Patriarch: I shall turn your holiday into mourning. Since the days of Tabernacles are seven, also the days of mourning are seven. Rebbi Immi said to Rebbi Ḥiyya bar Abba: Maybe since the days of Tabernacles are eight, also the days of mourning are eight? He answered him, the eighth day is a separate holiday Or since Pentecost is one day, also mourning is one day? He answered him, from here about a deferred information. And it was stated such: Current information requires Seven and Thirty. Deferred information does not require Seven and Thirty.

From where in the Torah that mourning is seven {days}? He organized seven days of mourning for his father. Can you infer anything from before the giving of the Torah? Rebbi Jacob bar Aḥa in the name of Rebbi Ze`ira understood it from the following: At the door of the Tent of Meeting you shall sit day and night for seven days, and keep the watch of the Eternal’ s sanctuary. Just as the Holy One, praise to Him, watched over His World for seven {days}, so you shall watch for your brothers for seven {days}. And from where that the Holy One, praise to Him, watched over His World for seven {days}? It was after seven days that the Deluge came over the world. May one mourn before the dying person dies? Only flesh and blood who do not know what will be in the future do not mourn until the dying person dies. But the Holy One, praise to Him, Who knows what will be in the future did first watch for His world. Some want to say, these are the seven days of mourning for Methusela the Just. Rebbi Hoshaia said, for the Eternal’s anointing oil is on you. Just as you were anointed with the anointing oil all of seven, so watch for your brothers all of seven. Rebbi Abbahu in the name of Rebbi Joḥanan: please let her not be like the dead. She shall be locked away. Just as the day of isolation for the dead are seven, so the days of quarantine are seven. One student reported this from Rebbi Joḥanan before Rebbi Simeon ben Laqish, who did not accept it. He said, here he uses it for isolation, but there he uses it for making absolute, as Rebbi Joḥanan said in the name of Rebbi Yannai, please let her not be like the dead: just as the days of the dead are not counted, so the days of being absolute are not counted. Rebbi Jeremiah and Rebbi Ḥiyya in the name of Rebbi Simeon ben Laqish; Rebbi Abbahu, Rebbi Yose ben Ḥanina in the name of Rebbi Simeon ben Laqish: the days of crying of the mourning for Moses ended. “The days”, seven. “Of crying”, two. “Mourning”, thirty. Some switch, “the days”, two, “of crying”, seven, “mourning”, thirty. Rebbi Yose, Rebbi Ḥiyya, and Rebbi Simeon ben Laqish in the name of Rebbi Judah the Patriarch: I shall turn your holiday into mourning. Since the days of Tabernacles are seven, also the days of mourning are seven. Rebbi Immi said to Rebbi Ḥiyya bar Abba: Maybe since the days of Tabernacles are eight, also the days of mourning are eight? He answered him, the eighth day is a separate holiday Or since Pentecost is one day, also mourning is one day? He answered him, from here about a deferred information. And it was stated such: Current information requires Seven and Thirty. Deferred information does not require Seven and Thirty.

From where in the Torah that mourning is seven {days}? He organized seven days of mourning for his father. Can you infer anything from before the giving of the Torah? Rebbi Jacob bar Aḥa in the name of Rebbi Ze`ira understood it from the following: At the door of the Tent of Meeting you shall sit day and night for seven days, and keep the watch of the Eternal’ s sanctuary. Just as the Holy One, praise to Him, watched over His World for seven {days}, so you shall watch for your brothers for seven {days}. And from where that the Holy One, praise to Him, watched over His World for seven {days}? It was after seven days that the Deluge came over the world. May one mourn before the dying person dies? Only flesh and blood who do not know what will be in the future do not mourn until the dying person dies. But the Holy One, praise to Him, Who knows what will be in the future did first watch for His world. Some want to say, these are the seven days of mourning for Methusela the Just. Rebbi Hoshaia said, for the Eternal’s anointing oil is on you. Just as you were anointed with the anointing oil all of seven, so watch for your brothers all of seven. Rebbi Abbahu in the name of Rebbi Joḥanan: please let her not be like the dead. She shall be locked away. Just as the day of isolation for the dead are seven, so the days of quarantine are seven. One student reported this from Rebbi Joḥanan before Rebbi Simeon ben Laqish, who did not accept it. He said, here he uses it for isolation, but there he uses it for making absolute, as Rebbi Joḥanan said in the name of Rebbi Yannai, please let her not be like the dead: just as the days of the dead are not counted, so the days of being absolute are not counted. Rebbi Jeremiah and Rebbi Ḥiyya in the name of Rebbi Simeon ben Laqish; Rebbi Abbahu, Rebbi Yose ben Ḥanina in the name of Rebbi Simeon ben Laqish: the days of crying of the mourning for Moses ended. “The days”, seven. “Of crying”, two. “Mourning”, thirty. Some switch, “the days”, two, “of crying”, seven, “mourning”, thirty. Rebbi Yose, Rebbi Ḥiyya, and Rebbi Simeon ben Laqish in the name of Rebbi Judah the Patriarch: I shall turn your holiday into mourning. Since the days of Tabernacles are seven, also the days of mourning are seven. Rebbi Immi said to Rebbi Ḥiyya bar Abba: Maybe since the days of Tabernacles are eight, also the days of mourning are eight? He answered him, the eighth day is a separate holiday Or since Pentecost is one day, also mourning is one day? He answered him, from here about a deferred information. And it was stated such: Current information requires Seven and Thirty. Deferred information does not require Seven and Thirty.

From where in the Torah that mourning is seven {days}? He organized seven days of mourning for his father. Can you infer anything from before the giving of the Torah? Rebbi Jacob bar Aḥa in the name of Rebbi Ze`ira understood it from the following: At the door of the Tent of Meeting you shall sit day and night for seven days, and keep the watch of the Eternal’ s sanctuary. Just as the Holy One, praise to Him, watched over His World for seven {days}, so you shall watch for your brothers for seven {days}. And from where that the Holy One, praise to Him, watched over His World for seven {days}? It was after seven days that the Deluge came over the world. May one mourn before the dying person dies? Only flesh and blood who do not know what will be in the future do not mourn until the dying person dies. But the Holy One, praise to Him, Who knows what will be in the future did first watch for His world. Some want to say, these are the seven days of mourning for Methusela the Just. Rebbi Hoshaia said, for the Eternal’s anointing oil is on you. Just as you were anointed with the anointing oil all of seven, so watch for your brothers all of seven. Rebbi Abbahu in the name of Rebbi Joḥanan: please let her not be like the dead. She shall be locked away. Just as the day of isolation for the dead are seven, so the days of quarantine are seven. One student reported this from Rebbi Joḥanan before Rebbi Simeon ben Laqish, who did not accept it. He said, here he uses it for isolation, but there he uses it for making absolute, as Rebbi Joḥanan said in the name of Rebbi Yannai, please let her not be like the dead: just as the days of the dead are not counted, so the days of being absolute are not counted. Rebbi Jeremiah and Rebbi Ḥiyya in the name of Rebbi Simeon ben Laqish; Rebbi Abbahu, Rebbi Yose ben Ḥanina in the name of Rebbi Simeon ben Laqish: the days of crying of the mourning for Moses ended. “The days”, seven. “Of crying”, two. “Mourning”, thirty. Some switch, “the days”, two, “of crying”, seven, “mourning”, thirty. Rebbi Yose, Rebbi Ḥiyya, and Rebbi Simeon ben Laqish in the name of Rebbi Judah the Patriarch: I shall turn your holiday into mourning. Since the days of Tabernacles are seven, also the days of mourning are seven. Rebbi Immi said to Rebbi Ḥiyya bar Abba: Maybe since the days of Tabernacles are eight, also the days of mourning are eight? He answered him, the eighth day is a separate holiday Or since Pentecost is one day, also mourning is one day? He answered him, from here about a deferred information. And it was stated such: Current information requires Seven and Thirty. Deferred information does not require Seven and Thirty.

From where in the Torah that mourning is seven {days}? He organized seven days of mourning for his father. Can you infer anything from before the giving of the Torah? Rebbi Jacob bar Aḥa in the name of Rebbi Ze`ira understood it from the following: At the door of the Tent of Meeting you shall sit day and night for seven days, and keep the watch of the Eternal’ s sanctuary. Just as the Holy One, praise to Him, watched over His World for seven {days}, so you shall watch for your brothers for seven {days}. And from where that the Holy One, praise to Him, watched over His World for seven {days}? It was after seven days that the Deluge came over the world. May one mourn before the dying person dies? Only flesh and blood who do not know what will be in the future do not mourn until the dying person dies. But the Holy One, praise to Him, Who knows what will be in the future did first watch for His world. Some want to say, these are the seven days of mourning for Methusela the Just. Rebbi Hoshaia said, for the Eternal’s anointing oil is on you. Just as you were anointed with the anointing oil all of seven, so watch for your brothers all of seven. Rebbi Abbahu in the name of Rebbi Joḥanan: please let her not be like the dead. She shall be locked away. Just as the day of isolation for the dead are seven, so the days of quarantine are seven. One student reported this from Rebbi Joḥanan before Rebbi Simeon ben Laqish, who did not accept it. He said, here he uses it for isolation, but there he uses it for making absolute, as Rebbi Joḥanan said in the name of Rebbi Yannai, please let her not be like the dead: just as the days of the dead are not counted, so the days of being absolute are not counted. Rebbi Jeremiah and Rebbi Ḥiyya in the name of Rebbi Simeon ben Laqish; Rebbi Abbahu, Rebbi Yose ben Ḥanina in the name of Rebbi Simeon ben Laqish: the days of crying of the mourning for Moses ended. “The days”, seven. “Of crying”, two. “Mourning”, thirty. Some switch, “the days”, two, “of crying”, seven, “mourning”, thirty. Rebbi Yose, Rebbi Ḥiyya, and Rebbi Simeon ben Laqish in the name of Rebbi Judah the Patriarch: I shall turn your holiday into mourning. Since the days of Tabernacles are seven, also the days of mourning are seven. Rebbi Immi said to Rebbi Ḥiyya bar Abba: Maybe since the days of Tabernacles are eight, also the days of mourning are eight? He answered him, the eighth day is a separate holiday Or since Pentecost is one day, also mourning is one day? He answered him, from here about a deferred information. And it was stated such: Current information requires Seven and Thirty. Deferred information does not require Seven and Thirty.

From where in the Torah that mourning is seven {days}? He organized seven days of mourning for his father. Can you infer anything from before the giving of the Torah? Rebbi Jacob bar Aḥa in the name of Rebbi Ze`ira understood it from the following: At the door of the Tent of Meeting you shall sit day and night for seven days, and keep the watch of the Eternal’ s sanctuary. Just as the Holy One, praise to Him, watched over His World for seven {days}, so you shall watch for your brothers for seven {days}. And from where that the Holy One, praise to Him, watched over His World for seven {days}? It was after seven days that the Deluge came over the world. May one mourn before the dying person dies? Only flesh and blood who do not know what will be in the future do not mourn until the dying person dies. But the Holy One, praise to Him, Who knows what will be in the future did first watch for His world. Some want to say, these are the seven days of mourning for Methusela the Just. Rebbi Hoshaia said, for the Eternal’s anointing oil is on you. Just as you were anointed with the anointing oil all of seven, so watch for your brothers all of seven. Rebbi Abbahu in the name of Rebbi Joḥanan: please let her not be like the dead. She shall be locked away. Just as the day of isolation for the dead are seven, so the days of quarantine are seven. One student reported this from Rebbi Joḥanan before Rebbi Simeon ben Laqish, who did not accept it. He said, here he uses it for isolation, but there he uses it for making absolute, as Rebbi Joḥanan said in the name of Rebbi Yannai, please let her not be like the dead: just as the days of the dead are not counted, so the days of being absolute are not counted. Rebbi Jeremiah and Rebbi Ḥiyya in the name of Rebbi Simeon ben Laqish; Rebbi Abbahu, Rebbi Yose ben Ḥanina in the name of Rebbi Simeon ben Laqish: the days of crying of the mourning for Moses ended. “The days”, seven. “Of crying”, two. “Mourning”, thirty. Some switch, “the days”, two, “of crying”, seven, “mourning”, thirty. Rebbi Yose, Rebbi Ḥiyya, and Rebbi Simeon ben Laqish in the name of Rebbi Judah the Patriarch: I shall turn your holiday into mourning. Since the days of Tabernacles are seven, also the days of mourning are seven. Rebbi Immi said to Rebbi Ḥiyya bar Abba: Maybe since the days of Tabernacles are eight, also the days of mourning are eight? He answered him, the eighth day is a separate holiday Or since Pentecost is one day, also mourning is one day? He answered him, from here about a deferred information. And it was stated such: Current information requires Seven and Thirty. Deferred information does not require Seven and Thirty.

From where in the Torah that mourning is seven {days}? He organized seven days of mourning for his father. Can you infer anything from before the giving of the Torah? Rebbi Jacob bar Aḥa in the name of Rebbi Ze`ira understood it from the following: At the door of the Tent of Meeting you shall sit day and night for seven days, and keep the watch of the Eternal’ s sanctuary. Just as the Holy One, praise to Him, watched over His World for seven {days}, so you shall watch for your brothers for seven {days}. And from where that the Holy One, praise to Him, watched over His World for seven {days}? It was after seven days that the Deluge came over the world. May one mourn before the dying person dies? Only flesh and blood who do not know what will be in the future do not mourn until the dying person dies. But the Holy One, praise to Him, Who knows what will be in the future did first watch for His world. Some want to say, these are the seven days of mourning for Methusela the Just. Rebbi Hoshaia said, for the Eternal’s anointing oil is on you. Just as you were anointed with the anointing oil all of seven, so watch for your brothers all of seven. Rebbi Abbahu in the name of Rebbi Joḥanan: please let her not be like the dead. She shall be locked away. Just as the day of isolation for the dead are seven, so the days of quarantine are seven. One student reported this from Rebbi Joḥanan before Rebbi Simeon ben Laqish, who did not accept it. He said, here he uses it for isolation, but there he uses it for making absolute, as Rebbi Joḥanan said in the name of Rebbi Yannai, please let her not be like the dead: just as the days of the dead are not counted, so the days of being absolute are not counted. Rebbi Jeremiah and Rebbi Ḥiyya in the name of Rebbi Simeon ben Laqish; Rebbi Abbahu, Rebbi Yose ben Ḥanina in the name of Rebbi Simeon ben Laqish: the days of crying of the mourning for Moses ended. “The days”, seven. “Of crying”, two. “Mourning”, thirty. Some switch, “the days”, two, “of crying”, seven, “mourning”, thirty. Rebbi Yose, Rebbi Ḥiyya, and Rebbi Simeon ben Laqish in the name of Rebbi Judah the Patriarch: I shall turn your holiday into mourning. Since the days of Tabernacles are seven, also the days of mourning are seven. Rebbi Immi said to Rebbi Ḥiyya bar Abba: Maybe since the days of Tabernacles are eight, also the days of mourning are eight? He answered him, the eighth day is a separate holiday Or since Pentecost is one day, also mourning is one day? He answered him, from here about a deferred information. And it was stated such: Current information requires Seven and Thirty. Deferred information does not require Seven and Thirty.

From where in the Torah that mourning is seven {days}? He organized seven days of mourning for his father. Can you infer anything from before the giving of the Torah? Rebbi Jacob bar Aḥa in the name of Rebbi Ze`ira understood it from the following: At the door of the Tent of Meeting you shall sit day and night for seven days, and keep the watch of the Eternal’ s sanctuary. Just as the Holy One, praise to Him, watched over His World for seven {days}, so you shall watch for your brothers for seven {days}. And from where that the Holy One, praise to Him, watched over His World for seven {days}? It was after seven days that the Deluge came over the world. May one mourn before the dying person dies? Only flesh and blood who do not know what will be in the future do not mourn until the dying person dies. But the Holy One, praise to Him, Who knows what will be in the future did first watch for His world. Some want to say, these are the seven days of mourning for Methusela the Just. Rebbi Hoshaia said, for the Eternal’s anointing oil is on you. Just as you were anointed with the anointing oil all of seven, so watch for your brothers all of seven. Rebbi Abbahu in the name of Rebbi Joḥanan: please let her not be like the dead. She shall be locked away. Just as the day of isolation for the dead are seven, so the days of quarantine are seven. One student reported this from Rebbi Joḥanan before Rebbi Simeon ben Laqish, who did not accept it. He said, here he uses it for isolation, but there he uses it for making absolute, as Rebbi Joḥanan said in the name of Rebbi Yannai, please let her not be like the dead: just as the days of the dead are not counted, so the days of being absolute are not counted. Rebbi Jeremiah and Rebbi Ḥiyya in the name of Rebbi Simeon ben Laqish; Rebbi Abbahu, Rebbi Yose ben Ḥanina in the name of Rebbi Simeon ben Laqish: the days of crying of the mourning for Moses ended. “The days”, seven. “Of crying”, two. “Mourning”, thirty. Some switch, “the days”, two, “of crying”, seven, “mourning”, thirty. Rebbi Yose, Rebbi Ḥiyya, and Rebbi Simeon ben Laqish in the name of Rebbi Judah the Patriarch: I shall turn your holiday into mourning. Since the days of Tabernacles are seven, also the days of mourning are seven. Rebbi Immi said to Rebbi Ḥiyya bar Abba: Maybe since the days of Tabernacles are eight, also the days of mourning are eight? He answered him, the eighth day is a separate holiday Or since Pentecost is one day, also mourning is one day? He answered him, from here about a deferred information. And it was stated such: Current information requires Seven and Thirty. Deferred information does not require Seven and Thirty.

From where in the Torah that mourning is seven {days}? He organized seven days of mourning for his father. Can you infer anything from before the giving of the Torah? Rebbi Jacob bar Aḥa in the name of Rebbi Ze`ira understood it from the following: At the door of the Tent of Meeting you shall sit day and night for seven days, and keep the watch of the Eternal’ s sanctuary. Just as the Holy One, praise to Him, watched over His World for seven {days}, so you shall watch for your brothers for seven {days}. And from where that the Holy One, praise to Him, watched over His World for seven {days}? It was after seven days that the Deluge came over the world. May one mourn before the dying person dies? Only flesh and blood who do not know what will be in the future do not mourn until the dying person dies. But the Holy One, praise to Him, Who knows what will be in the future did first watch for His world. Some want to say, these are the seven days of mourning for Methusela the Just. Rebbi Hoshaia said, for the Eternal’s anointing oil is on you. Just as you were anointed with the anointing oil all of seven, so watch for your brothers all of seven. Rebbi Abbahu in the name of Rebbi Joḥanan: please let her not be like the dead. She shall be locked away. Just as the day of isolation for the dead are seven, so the days of quarantine are seven. One student reported this from Rebbi Joḥanan before Rebbi Simeon ben Laqish, who did not accept it. He said, here he uses it for isolation, but there he uses it for making absolute, as Rebbi Joḥanan said in the name of Rebbi Yannai, please let her not be like the dead: just as the days of the dead are not counted, so the days of being absolute are not counted. Rebbi Jeremiah and Rebbi Ḥiyya in the name of Rebbi Simeon ben Laqish; Rebbi Abbahu, Rebbi Yose ben Ḥanina in the name of Rebbi Simeon ben Laqish: the days of crying of the mourning for Moses ended. “The days”, seven. “Of crying”, two. “Mourning”, thirty. Some switch, “the days”, two, “of crying”, seven, “mourning”, thirty. Rebbi Yose, Rebbi Ḥiyya, and Rebbi Simeon ben Laqish in the name of Rebbi Judah the Patriarch: I shall turn your holiday into mourning. Since the days of Tabernacles are seven, also the days of mourning are seven. Rebbi Immi said to Rebbi Ḥiyya bar Abba: Maybe since the days of Tabernacles are eight, also the days of mourning are eight? He answered him, the eighth day is a separate holiday Or since Pentecost is one day, also mourning is one day? He answered him, from here about a deferred information. And it was stated such: Current information requires Seven and Thirty. Deferred information does not require Seven and Thirty.

From where in the Torah that mourning is seven {days}? He organized seven days of mourning for his father. Can you infer anything from before the giving of the Torah? Rebbi Jacob bar Aḥa in the name of Rebbi Ze`ira understood it from the following: At the door of the Tent of Meeting you shall sit day and night for seven days, and keep the watch of the Eternal’ s sanctuary. Just as the Holy One, praise to Him, watched over His World for seven {days}, so you shall watch for your brothers for seven {days}. And from where that the Holy One, praise to Him, watched over His World for seven {days}? It was after seven days that the Deluge came over the world. May one mourn before the dying person dies? Only flesh and blood who do not know what will be in the future do not mourn until the dying person dies. But the Holy One, praise to Him, Who knows what will be in the future did first watch for His world. Some want to say, these are the seven days of mourning for Methusela the Just. Rebbi Hoshaia said, for the Eternal’s anointing oil is on you. Just as you were anointed with the anointing oil all of seven, so watch for your brothers all of seven. Rebbi Abbahu in the name of Rebbi Joḥanan: please let her not be like the dead. She shall be locked away. Just as the day of isolation for the dead are seven, so the days of quarantine are seven. One student reported this from Rebbi Joḥanan before Rebbi Simeon ben Laqish, who did not accept it. He said, here he uses it for isolation, but there he uses it for making absolute, as Rebbi Joḥanan said in the name of Rebbi Yannai, please let her not be like the dead: just as the days of the dead are not counted, so the days of being absolute are not counted. Rebbi Jeremiah and Rebbi Ḥiyya in the name of Rebbi Simeon ben Laqish; Rebbi Abbahu, Rebbi Yose ben Ḥanina in the name of Rebbi Simeon ben Laqish: the days of crying of the mourning for Moses ended. “The days”, seven. “Of crying”, two. “Mourning”, thirty. Some switch, “the days”, two, “of crying”, seven, “mourning”, thirty. Rebbi Yose, Rebbi Ḥiyya, and Rebbi Simeon ben Laqish in the name of Rebbi Judah the Patriarch: I shall turn your holiday into mourning. Since the days of Tabernacles are seven, also the days of mourning are seven. Rebbi Immi said to Rebbi Ḥiyya bar Abba: Maybe since the days of Tabernacles are eight, also the days of mourning are eight? He answered him, the eighth day is a separate holiday Or since Pentecost is one day, also mourning is one day? He answered him, from here about a deferred information. And it was stated such: Current information requires Seven and Thirty. Deferred information does not require Seven and Thirty.

From where in the Torah that mourning is seven {days}? He organized seven days of mourning for his father. Can you infer anything from before the giving of the Torah? Rebbi Jacob bar Aḥa in the name of Rebbi Ze`ira understood it from the following: At the door of the Tent of Meeting you shall sit day and night for seven days, and keep the watch of the Eternal’ s sanctuary. Just as the Holy One, praise to Him, watched over His World for seven {days}, so you shall watch for your brothers for seven {days}. And from where that the Holy One, praise to Him, watched over His World for seven {days}? It was after seven days that the Deluge came over the world. May one mourn before the dying person dies? Only flesh and blood who do not know what will be in the future do not mourn until the dying person dies. But the Holy One, praise to Him, Who knows what will be in the future did first watch for His world. Some want to say, these are the seven days of mourning for Methusela the Just. Rebbi Hoshaia said, for the Eternal’s anointing oil is on you. Just as you were anointed with the anointing oil all of seven, so watch for your brothers all of seven. Rebbi Abbahu in the name of Rebbi Joḥanan: please let her not be like the dead. She shall be locked away. Just as the day of isolation for the dead are seven, so the days of quarantine are seven. One student reported this from Rebbi Joḥanan before Rebbi Simeon ben Laqish, who did not accept it. He said, here he uses it for isolation, but there he uses it for making absolute, as Rebbi Joḥanan said in the name of Rebbi Yannai, please let her not be like the dead: just as the days of the dead are not counted, so the days of being absolute are not counted. Rebbi Jeremiah and Rebbi Ḥiyya in the name of Rebbi Simeon ben Laqish; Rebbi Abbahu, Rebbi Yose ben Ḥanina in the name of Rebbi Simeon ben Laqish: the days of crying of the mourning for Moses ended. “The days”, seven. “Of crying”, two. “Mourning”, thirty. Some switch, “the days”, two, “of crying”, seven, “mourning”, thirty. Rebbi Yose, Rebbi Ḥiyya, and Rebbi Simeon ben Laqish in the name of Rebbi Judah the Patriarch: I shall turn your holiday into mourning. Since the days of Tabernacles are seven, also the days of mourning are seven. Rebbi Immi said to Rebbi Ḥiyya bar Abba: Maybe since the days of Tabernacles are eight, also the days of mourning are eight? He answered him, the eighth day is a separate holiday Or since Pentecost is one day, also mourning is one day? He answered him, from here about a deferred information. And it was stated such: Current information requires Seven and Thirty. Deferred information does not require Seven and Thirty.

From where in the Torah that mourning is seven {days}? He organized seven days of mourning for his father. Can you infer anything from before the giving of the Torah? Rebbi Jacob bar Aḥa in the name of Rebbi Ze`ira understood it from the following: At the door of the Tent of Meeting you shall sit day and night for seven days, and keep the watch of the Eternal’ s sanctuary. Just as the Holy One, praise to Him, watched over His World for seven {days}, so you shall watch for your brothers for seven {days}. And from where that the Holy One, praise to Him, watched over His World for seven {days}? It was after seven days that the Deluge came over the world. May one mourn before the dying person dies? Only flesh and blood who do not know what will be in the future do not mourn until the dying person dies. But the Holy One, praise to Him, Who knows what will be in the future did first watch for His world. Some want to say, these are the seven days of mourning for Methusela the Just. Rebbi Hoshaia said, for the Eternal’s anointing oil is on you. Just as you were anointed with the anointing oil all of seven, so watch for your brothers all of seven. Rebbi Abbahu in the name of Rebbi Joḥanan: please let her not be like the dead. She shall be locked away. Just as the day of isolation for the dead are seven, so the days of quarantine are seven. One student reported this from Rebbi Joḥanan before Rebbi Simeon ben Laqish, who did not accept it. He said, here he uses it for isolation, but there he uses it for making absolute, as Rebbi Joḥanan said in the name of Rebbi Yannai, please let her not be like the dead: just as the days of the dead are not counted, so the days of being absolute are not counted. Rebbi Jeremiah and Rebbi Ḥiyya in the name of Rebbi Simeon ben Laqish; Rebbi Abbahu, Rebbi Yose ben Ḥanina in the name of Rebbi Simeon ben Laqish: the days of crying of the mourning for Moses ended. “The days”, seven. “Of crying”, two. “Mourning”, thirty. Some switch, “the days”, two, “of crying”, seven, “mourning”, thirty. Rebbi Yose, Rebbi Ḥiyya, and Rebbi Simeon ben Laqish in the name of Rebbi Judah the Patriarch: I shall turn your holiday into mourning. Since the days of Tabernacles are seven, also the days of mourning are seven. Rebbi Immi said to Rebbi Ḥiyya bar Abba: Maybe since the days of Tabernacles are eight, also the days of mourning are eight? He answered him, the eighth day is a separate holiday Or since Pentecost is one day, also mourning is one day? He answered him, from here about a deferred information. And it was stated such: Current information requires Seven and Thirty. Deferred information does not require Seven and Thirty.

From where in the Torah that mourning is seven {days}? He organized seven days of mourning for his father. Can you infer anything from before the giving of the Torah? Rebbi Jacob bar Aḥa in the name of Rebbi Ze`ira understood it from the following: At the door of the Tent of Meeting you shall sit day and night for seven days, and keep the watch of the Eternal’ s sanctuary. Just as the Holy One, praise to Him, watched over His World for seven {days}, so you shall watch for your brothers for seven {days}. And from where that the Holy One, praise to Him, watched over His World for seven {days}? It was after seven days that the Deluge came over the world. May one mourn before the dying person dies? Only flesh and blood who do not know what will be in the future do not mourn until the dying person dies. But the Holy One, praise to Him, Who knows what will be in the future did first watch for His world. Some want to say, these are the seven days of mourning for Methusela the Just. Rebbi Hoshaia said, for the Eternal’s anointing oil is on you. Just as you were anointed with the anointing oil all of seven, so watch for your brothers all of seven. Rebbi Abbahu in the name of Rebbi Joḥanan: please let her not be like the dead. She shall be locked away. Just as the day of isolation for the dead are seven, so the days of quarantine are seven. One student reported this from Rebbi Joḥanan before Rebbi Simeon ben Laqish, who did not accept it. He said, here he uses it for isolation, but there he uses it for making absolute, as Rebbi Joḥanan said in the name of Rebbi Yannai, please let her not be like the dead: just as the days of the dead are not counted, so the days of being absolute are not counted. Rebbi Jeremiah and Rebbi Ḥiyya in the name of Rebbi Simeon ben Laqish; Rebbi Abbahu, Rebbi Yose ben Ḥanina in the name of Rebbi Simeon ben Laqish: the days of crying of the mourning for Moses ended. “The days”, seven. “Of crying”, two. “Mourning”, thirty. Some switch, “the days”, two, “of crying”, seven, “mourning”, thirty. Rebbi Yose, Rebbi Ḥiyya, and Rebbi Simeon ben Laqish in the name of Rebbi Judah the Patriarch: I shall turn your holiday into mourning. Since the days of Tabernacles are seven, also the days of mourning are seven. Rebbi Immi said to Rebbi Ḥiyya bar Abba: Maybe since the days of Tabernacles are eight, also the days of mourning are eight? He answered him, the eighth day is a separate holiday Or since Pentecost is one day, also mourning is one day? He answered him, from here about a deferred information. And it was stated such: Current information requires Seven and Thirty. Deferred information does not require Seven and Thirty.

From where in the Torah that mourning is seven {days}? He organized seven days of mourning for his father. Can you infer anything from before the giving of the Torah? Rebbi Jacob bar Aḥa in the name of Rebbi Ze`ira understood it from the following: At the door of the Tent of Meeting you shall sit day and night for seven days, and keep the watch of the Eternal’ s sanctuary. Just as the Holy One, praise to Him, watched over His World for seven {days}, so you shall watch for your brothers for seven {days}. And from where that the Holy One, praise to Him, watched over His World for seven {days}? It was after seven days that the Deluge came over the world. May one mourn before the dying person dies? Only flesh and blood who do not know what will be in the future do not mourn until the dying person dies. But the Holy One, praise to Him, Who knows what will be in the future did first watch for His world. Some want to say, these are the seven days of mourning for Methusela the Just. Rebbi Hoshaia said, for the Eternal’s anointing oil is on you. Just as you were anointed with the anointing oil all of seven, so watch for your brothers all of seven. Rebbi Abbahu in the name of Rebbi Joḥanan: please let her not be like the dead. She shall be locked away. Just as the day of isolation for the dead are seven, so the days of quarantine are seven. One student reported this from Rebbi Joḥanan before Rebbi Simeon ben Laqish, who did not accept it. He said, here he uses it for isolation, but there he uses it for making absolute, as Rebbi Joḥanan said in the name of Rebbi Yannai, please let her not be like the dead: just as the days of the dead are not counted, so the days of being absolute are not counted. Rebbi Jeremiah and Rebbi Ḥiyya in the name of Rebbi Simeon ben Laqish; Rebbi Abbahu, Rebbi Yose ben Ḥanina in the name of Rebbi Simeon ben Laqish: the days of crying of the mourning for Moses ended. “The days”, seven. “Of crying”, two. “Mourning”, thirty. Some switch, “the days”, two, “of crying”, seven, “mourning”, thirty. Rebbi Yose, Rebbi Ḥiyya, and Rebbi Simeon ben Laqish in the name of Rebbi Judah the Patriarch: I shall turn your holiday into mourning. Since the days of Tabernacles are seven, also the days of mourning are seven. Rebbi Immi said to Rebbi Ḥiyya bar Abba: Maybe since the days of Tabernacles are eight, also the days of mourning are eight? He answered him, the eighth day is a separate holiday Or since Pentecost is one day, also mourning is one day? He answered him, from here about a deferred information. And it was stated such: Current information requires Seven and Thirty. Deferred information does not require Seven and Thirty.

Some Tannaim state: Recent information is within thirty {days}, and deferred after thirty. Some Tannaim state: Recent information is within twelve months, and deferred after twelve month. Rebbi Abbahu in the name of Rebbi Joḥanan: Practice follows the words of him who says, recent information is within thirty {days}, and deferred after thirty.

Some Tannaim state: Recent information is within thirty {days}, and deferred after thirty. Some Tannaim state: Recent information is within twelve months, and deferred after twelve month. Rebbi Abbahu in the name of Rebbi Joḥanan: Practice follows the words of him who says, recent information is within thirty {days}, and deferred after thirty.

If he was informed on the holiday about the death of a relative but the Thirty were completed before the end of the holiday. The colleagues are saying, since he was informed within the Thirty, he counts Seven after the Thirty. Rebbi Yose said to them, since he heard at a moment where he could not mourn it is as if he was informed after Thirty(;) [and] he observes only one day. Rabbi Idi of Caesarea in the name of Rebbi Joḥanan: If he received recent information on the Sabbath, he tears {his garment} the next day and mourns. Rebbi Ḥanania said, he does not mourn. Rebbi Mana said to him, is there tearing without mourning? Since for his father or his mother even after a length of time he is obligated to tear. Rebbi Abbahu in the name of Rebbi Joḥanan: Even as derivative of a derivative he is forbidden to shave. As the following: Rebbi Mana was in Caesarea. He heard that his grandson had died, and he went and eulogized. They said to him, did the Rabbi not teach us, even as derivative of a derivative he is forbidden to shave? He said to them, those who were with him. We were not there. Rebbi Eudaimon bar Tobi in the name of Rebbi Abbahu: even as derivative of a derivative he is obligated to tear, as Rebbi Abbahu said, groan silently, from here that he has to cry. Do not arrange mourning for the dead, from here that he has to mourn. Your splendor put on yourself, some want to say, these are tefillin. Some want to say, this is pressing. He who says these are tefillin; just as tefillin refer to two days, also mourning two days? He who says this is pressing; just as pressing is for thirty days, also mourning thirty days? Put your shoes on your feet, from here that he is forbidden wearing shoes. And do not cover your mustache, from here that he has to cover his mouth. Could he cover it from below? Rav Ḥisda said, so they should not say, he has a mouth-ache. And do not eat men’s bread, from here that the smaller ones go to the greater ones. And from where that the greater ones go to the smaller ones? Rebbi Samuel bar Rav Isaac said, it is written: For so says the Eternal, do not go to a funeral repast, etc.

If he was informed on the holiday about the death of a relative but the Thirty were completed before the end of the holiday. The colleagues are saying, since he was informed within the Thirty, he counts Seven after the Thirty. Rebbi Yose said to them, since he heard at a moment where he could not mourn it is as if he was informed after Thirty(;) [and] he observes only one day. Rabbi Idi of Caesarea in the name of Rebbi Joḥanan: If he received recent information on the Sabbath, he tears {his garment} the next day and mourns. Rebbi Ḥanania said, he does not mourn. Rebbi Mana said to him, is there tearing without mourning? Since for his father or his mother even after a length of time he is obligated to tear. Rebbi Abbahu in the name of Rebbi Joḥanan: Even as derivative of a derivative he is forbidden to shave. As the following: Rebbi Mana was in Caesarea. He heard that his grandson had died, and he went and eulogized. They said to him, did the Rabbi not teach us, even as derivative of a derivative he is forbidden to shave? He said to them, those who were with him. We were not there. Rebbi Eudaimon bar Tobi in the name of Rebbi Abbahu: even as derivative of a derivative he is obligated to tear, as Rebbi Abbahu said, groan silently, from here that he has to cry. Do not arrange mourning for the dead, from here that he has to mourn. Your splendor put on yourself, some want to say, these are tefillin. Some want to say, this is pressing. He who says these are tefillin; just as tefillin refer to two days, also mourning two days? He who says this is pressing; just as pressing is for thirty days, also mourning thirty days? Put your shoes on your feet, from here that he is forbidden wearing shoes. And do not cover your mustache, from here that he has to cover his mouth. Could he cover it from below? Rav Ḥisda said, so they should not say, he has a mouth-ache. And do not eat men’s bread, from here that the smaller ones go to the greater ones. And from where that the greater ones go to the smaller ones? Rebbi Samuel bar Rav Isaac said, it is written: For so says the Eternal, do not go to a funeral repast, etc.

If he was informed on the holiday about the death of a relative but the Thirty were completed before the end of the holiday. The colleagues are saying, since he was informed within the Thirty, he counts Seven after the Thirty. Rebbi Yose said to them, since he heard at a moment where he could not mourn it is as if he was informed after Thirty(;) [and] he observes only one day. Rabbi Idi of Caesarea in the name of Rebbi Joḥanan: If he received recent information on the Sabbath, he tears {his garment} the next day and mourns. Rebbi Ḥanania said, he does not mourn. Rebbi Mana said to him, is there tearing without mourning? Since for his father or his mother even after a length of time he is obligated to tear. Rebbi Abbahu in the name of Rebbi Joḥanan: Even as derivative of a derivative he is forbidden to shave. As the following: Rebbi Mana was in Caesarea. He heard that his grandson had died, and he went and eulogized. They said to him, did the Rabbi not teach us, even as derivative of a derivative he is forbidden to shave? He said to them, those who were with him. We were not there. Rebbi Eudaimon bar Tobi in the name of Rebbi Abbahu: even as derivative of a derivative he is obligated to tear, as Rebbi Abbahu said, groan silently, from here that he has to cry. Do not arrange mourning for the dead, from here that he has to mourn. Your splendor put on yourself, some want to say, these are tefillin. Some want to say, this is pressing. He who says these are tefillin; just as tefillin refer to two days, also mourning two days? He who says this is pressing; just as pressing is for thirty days, also mourning thirty days? Put your shoes on your feet, from here that he is forbidden wearing shoes. And do not cover your mustache, from here that he has to cover his mouth. Could he cover it from below? Rav Ḥisda said, so they should not say, he has a mouth-ache. And do not eat men’s bread, from here that the smaller ones go to the greater ones. And from where that the greater ones go to the smaller ones? Rebbi Samuel bar Rav Isaac said, it is written: For so says the Eternal, do not go to a funeral repast, etc.

If he was informed on the holiday about the death of a relative but the Thirty were completed before the end of the holiday. The colleagues are saying, since he was informed within the Thirty, he counts Seven after the Thirty. Rebbi Yose said to them, since he heard at a moment where he could not mourn it is as if he was informed after Thirty(;) [and] he observes only one day. Rabbi Idi of Caesarea in the name of Rebbi Joḥanan: If he received recent information on the Sabbath, he tears {his garment} the next day and mourns. Rebbi Ḥanania said, he does not mourn. Rebbi Mana said to him, is there tearing without mourning? Since for his father or his mother even after a length of time he is obligated to tear. Rebbi Abbahu in the name of Rebbi Joḥanan: Even as derivative of a derivative he is forbidden to shave. As the following: Rebbi Mana was in Caesarea. He heard that his grandson had died, and he went and eulogized. They said to him, did the Rabbi not teach us, even as derivative of a derivative he is forbidden to shave? He said to them, those who were with him. We were not there. Rebbi Eudaimon bar Tobi in the name of Rebbi Abbahu: even as derivative of a derivative he is obligated to tear, as Rebbi Abbahu said, groan silently, from here that he has to cry. Do not arrange mourning for the dead, from here that he has to mourn. Your splendor put on yourself, some want to say, these are tefillin. Some want to say, this is pressing. He who says these are tefillin; just as tefillin refer to two days, also mourning two days? He who says this is pressing; just as pressing is for thirty days, also mourning thirty days? Put your shoes on your feet, from here that he is forbidden wearing shoes. And do not cover your mustache, from here that he has to cover his mouth. Could he cover it from below? Rav Ḥisda said, so they should not say, he has a mouth-ache. And do not eat men’s bread, from here that the smaller ones go to the greater ones. And from where that the greater ones go to the smaller ones? Rebbi Samuel bar Rav Isaac said, it is written: For so says the Eternal, do not go to a funeral repast, etc.

If he was informed on the holiday about the death of a relative but the Thirty were completed before the end of the holiday. The colleagues are saying, since he was informed within the Thirty, he counts Seven after the Thirty. Rebbi Yose said to them, since he heard at a moment where he could not mourn it is as if he was informed after Thirty(;) [and] he observes only one day. Rabbi Idi of Caesarea in the name of Rebbi Joḥanan: If he received recent information on the Sabbath, he tears {his garment} the next day and mourns. Rebbi Ḥanania said, he does not mourn. Rebbi Mana said to him, is there tearing without mourning? Since for his father or his mother even after a length of time he is obligated to tear. Rebbi Abbahu in the name of Rebbi Joḥanan: Even as derivative of a derivative he is forbidden to shave. As the following: Rebbi Mana was in Caesarea. He heard that his grandson had died, and he went and eulogized. They said to him, did the Rabbi not teach us, even as derivative of a derivative he is forbidden to shave? He said to them, those who were with him. We were not there. Rebbi Eudaimon bar Tobi in the name of Rebbi Abbahu: even as derivative of a derivative he is obligated to tear, as Rebbi Abbahu said, groan silently, from here that he has to cry. Do not arrange mourning for the dead, from here that he has to mourn. Your splendor put on yourself, some want to say, these are tefillin. Some want to say, this is pressing. He who says these are tefillin; just as tefillin refer to two days, also mourning two days? He who says this is pressing; just as pressing is for thirty days, also mourning thirty days? Put your shoes on your feet, from here that he is forbidden wearing shoes. And do not cover your mustache, from here that he has to cover his mouth. Could he cover it from below? Rav Ḥisda said, so they should not say, he has a mouth-ache. And do not eat men’s bread, from here that the smaller ones go to the greater ones. And from where that the greater ones go to the smaller ones? Rebbi Samuel bar Rav Isaac said, it is written: For so says the Eternal, do not go to a funeral repast, etc.

If he was informed on the holiday about the death of a relative but the Thirty were completed before the end of the holiday. The colleagues are saying, since he was informed within the Thirty, he counts Seven after the Thirty. Rebbi Yose said to them, since he heard at a moment where he could not mourn it is as if he was informed after Thirty(;) [and] he observes only one day. Rabbi Idi of Caesarea in the name of Rebbi Joḥanan: If he received recent information on the Sabbath, he tears {his garment} the next day and mourns. Rebbi Ḥanania said, he does not mourn. Rebbi Mana said to him, is there tearing without mourning? Since for his father or his mother even after a length of time he is obligated to tear. Rebbi Abbahu in the name of Rebbi Joḥanan: Even as derivative of a derivative he is forbidden to shave. As the following: Rebbi Mana was in Caesarea. He heard that his grandson had died, and he went and eulogized. They said to him, did the Rabbi not teach us, even as derivative of a derivative he is forbidden to shave? He said to them, those who were with him. We were not there. Rebbi Eudaimon bar Tobi in the name of Rebbi Abbahu: even as derivative of a derivative he is obligated to tear, as Rebbi Abbahu said, groan silently, from here that he has to cry. Do not arrange mourning for the dead, from here that he has to mourn. Your splendor put on yourself, some want to say, these are tefillin. Some want to say, this is pressing. He who says these are tefillin; just as tefillin refer to two days, also mourning two days? He who says this is pressing; just as pressing is for thirty days, also mourning thirty days? Put your shoes on your feet, from here that he is forbidden wearing shoes. And do not cover your mustache, from here that he has to cover his mouth. Could he cover it from below? Rav Ḥisda said, so they should not say, he has a mouth-ache. And do not eat men’s bread, from here that the smaller ones go to the greater ones. And from where that the greater ones go to the smaller ones? Rebbi Samuel bar Rav Isaac said, it is written: For so says the Eternal, do not go to a funeral repast, etc.

If he was informed on the holiday about the death of a relative but the Thirty were completed before the end of the holiday. The colleagues are saying, since he was informed within the Thirty, he counts Seven after the Thirty. Rebbi Yose said to them, since he heard at a moment where he could not mourn it is as if he was informed after Thirty(;) [and] he observes only one day. Rabbi Idi of Caesarea in the name of Rebbi Joḥanan: If he received recent information on the Sabbath, he tears {his garment} the next day and mourns. Rebbi Ḥanania said, he does not mourn. Rebbi Mana said to him, is there tearing without mourning? Since for his father or his mother even after a length of time he is obligated to tear. Rebbi Abbahu in the name of Rebbi Joḥanan: Even as derivative of a derivative he is forbidden to shave. As the following: Rebbi Mana was in Caesarea. He heard that his grandson had died, and he went and eulogized. They said to him, did the Rabbi not teach us, even as derivative of a derivative he is forbidden to shave? He said to them, those who were with him. We were not there. Rebbi Eudaimon bar Tobi in the name of Rebbi Abbahu: even as derivative of a derivative he is obligated to tear, as Rebbi Abbahu said, groan silently, from here that he has to cry. Do not arrange mourning for the dead, from here that he has to mourn. Your splendor put on yourself, some want to say, these are tefillin. Some want to say, this is pressing. He who says these are tefillin; just as tefillin refer to two days, also mourning two days? He who says this is pressing; just as pressing is for thirty days, also mourning thirty days? Put your shoes on your feet, from here that he is forbidden wearing shoes. And do not cover your mustache, from here that he has to cover his mouth. Could he cover it from below? Rav Ḥisda said, so they should not say, he has a mouth-ache. And do not eat men’s bread, from here that the smaller ones go to the greater ones. And from where that the greater ones go to the smaller ones? Rebbi Samuel bar Rav Isaac said, it is written: For so says the Eternal, do not go to a funeral repast, etc.

If he was informed on the holiday about the death of a relative but the Thirty were completed before the end of the holiday. The colleagues are saying, since he was informed within the Thirty, he counts Seven after the Thirty. Rebbi Yose said to them, since he heard at a moment where he could not mourn it is as if he was informed after Thirty(;) [and] he observes only one day. Rabbi Idi of Caesarea in the name of Rebbi Joḥanan: If he received recent information on the Sabbath, he tears {his garment} the next day and mourns. Rebbi Ḥanania said, he does not mourn. Rebbi Mana said to him, is there tearing without mourning? Since for his father or his mother even after a length of time he is obligated to tear. Rebbi Abbahu in the name of Rebbi Joḥanan: Even as derivative of a derivative he is forbidden to shave. As the following: Rebbi Mana was in Caesarea. He heard that his grandson had died, and he went and eulogized. They said to him, did the Rabbi not teach us, even as derivative of a derivative he is forbidden to shave? He said to them, those who were with him. We were not there. Rebbi Eudaimon bar Tobi in the name of Rebbi Abbahu: even as derivative of a derivative he is obligated to tear, as Rebbi Abbahu said, groan silently, from here that he has to cry. Do not arrange mourning for the dead, from here that he has to mourn. Your splendor put on yourself, some want to say, these are tefillin. Some want to say, this is pressing. He who says these are tefillin; just as tefillin refer to two days, also mourning two days? He who says this is pressing; just as pressing is for thirty days, also mourning thirty days? Put your shoes on your feet, from here that he is forbidden wearing shoes. And do not cover your mustache, from here that he has to cover his mouth. Could he cover it from below? Rav Ḥisda said, so they should not say, he has a mouth-ache. And do not eat men’s bread, from here that the smaller ones go to the greater ones. And from where that the greater ones go to the smaller ones? Rebbi Samuel bar Rav Isaac said, it is written: For so says the Eternal, do not go to a funeral repast, etc.

If he was informed on the holiday about the death of a relative but the Thirty were completed before the end of the holiday. The colleagues are saying, since he was informed within the Thirty, he counts Seven after the Thirty. Rebbi Yose said to them, since he heard at a moment where he could not mourn it is as if he was informed after Thirty(;) [and] he observes only one day. Rabbi Idi of Caesarea in the name of Rebbi Joḥanan: If he received recent information on the Sabbath, he tears {his garment} the next day and mourns. Rebbi Ḥanania said, he does not mourn. Rebbi Mana said to him, is there tearing without mourning? Since for his father or his mother even after a length of time he is obligated to tear. Rebbi Abbahu in the name of Rebbi Joḥanan: Even as derivative of a derivative he is forbidden to shave. As the following: Rebbi Mana was in Caesarea. He heard that his grandson had died, and he went and eulogized. They said to him, did the Rabbi not teach us, even as derivative of a derivative he is forbidden to shave? He said to them, those who were with him. We were not there. Rebbi Eudaimon bar Tobi in the name of Rebbi Abbahu: even as derivative of a derivative he is obligated to tear, as Rebbi Abbahu said, groan silently, from here that he has to cry. Do not arrange mourning for the dead, from here that he has to mourn. Your splendor put on yourself, some want to say, these are tefillin. Some want to say, this is pressing. He who says these are tefillin; just as tefillin refer to two days, also mourning two days? He who says this is pressing; just as pressing is for thirty days, also mourning thirty days? Put your shoes on your feet, from here that he is forbidden wearing shoes. And do not cover your mustache, from here that he has to cover his mouth. Could he cover it from below? Rav Ḥisda said, so they should not say, he has a mouth-ache. And do not eat men’s bread, from here that the smaller ones go to the greater ones. And from where that the greater ones go to the smaller ones? Rebbi Samuel bar Rav Isaac said, it is written: For so says the Eternal, do not go to a funeral repast, etc.

If he was informed on the holiday about the death of a relative but the Thirty were completed before the end of the holiday. The colleagues are saying, since he was informed within the Thirty, he counts Seven after the Thirty. Rebbi Yose said to them, since he heard at a moment where he could not mourn it is as if he was informed after Thirty(;) [and] he observes only one day. Rabbi Idi of Caesarea in the name of Rebbi Joḥanan: If he received recent information on the Sabbath, he tears {his garment} the next day and mourns. Rebbi Ḥanania said, he does not mourn. Rebbi Mana said to him, is there tearing without mourning? Since for his father or his mother even after a length of time he is obligated to tear. Rebbi Abbahu in the name of Rebbi Joḥanan: Even as derivative of a derivative he is forbidden to shave. As the following: Rebbi Mana was in Caesarea. He heard that his grandson had died, and he went and eulogized. They said to him, did the Rabbi not teach us, even as derivative of a derivative he is forbidden to shave? He said to them, those who were with him. We were not there. Rebbi Eudaimon bar Tobi in the name of Rebbi Abbahu: even as derivative of a derivative he is obligated to tear, as Rebbi Abbahu said, groan silently, from here that he has to cry. Do not arrange mourning for the dead, from here that he has to mourn. Your splendor put on yourself, some want to say, these are tefillin. Some want to say, this is pressing. He who says these are tefillin; just as tefillin refer to two days, also mourning two days? He who says this is pressing; just as pressing is for thirty days, also mourning thirty days? Put your shoes on your feet, from here that he is forbidden wearing shoes. And do not cover your mustache, from here that he has to cover his mouth. Could he cover it from below? Rav Ḥisda said, so they should not say, he has a mouth-ache. And do not eat men’s bread, from here that the smaller ones go to the greater ones. And from where that the greater ones go to the smaller ones? Rebbi Samuel bar Rav Isaac said, it is written: For so says the Eternal, do not go to a funeral repast, etc.

If he was informed on the holiday about the death of a relative but the Thirty were completed before the end of the holiday. The colleagues are saying, since he was informed within the Thirty, he counts Seven after the Thirty. Rebbi Yose said to them, since he heard at a moment where he could not mourn it is as if he was informed after Thirty(;) [and] he observes only one day. Rabbi Idi of Caesarea in the name of Rebbi Joḥanan: If he received recent information on the Sabbath, he tears {his garment} the next day and mourns. Rebbi Ḥanania said, he does not mourn. Rebbi Mana said to him, is there tearing without mourning? Since for his father or his mother even after a length of time he is obligated to tear. Rebbi Abbahu in the name of Rebbi Joḥanan: Even as derivative of a derivative he is forbidden to shave. As the following: Rebbi Mana was in Caesarea. He heard that his grandson had died, and he went and eulogized. They said to him, did the Rabbi not teach us, even as derivative of a derivative he is forbidden to shave? He said to them, those who were with him. We were not there. Rebbi Eudaimon bar Tobi in the name of Rebbi Abbahu: even as derivative of a derivative he is obligated to tear, as Rebbi Abbahu said, groan silently, from here that he has to cry. Do not arrange mourning for the dead, from here that he has to mourn. Your splendor put on yourself, some want to say, these are tefillin. Some want to say, this is pressing. He who says these are tefillin; just as tefillin refer to two days, also mourning two days? He who says this is pressing; just as pressing is for thirty days, also mourning thirty days? Put your shoes on your feet, from here that he is forbidden wearing shoes. And do not cover your mustache, from here that he has to cover his mouth. Could he cover it from below? Rav Ḥisda said, so they should not say, he has a mouth-ache. And do not eat men’s bread, from here that the smaller ones go to the greater ones. And from where that the greater ones go to the smaller ones? Rebbi Samuel bar Rav Isaac said, it is written: For so says the Eternal, do not go to a funeral repast, etc.

It was stated: The following are forbidden to the mourner all Seven {days}: Washing, anointing, wearing shoes, sexual relations, grooming, washing clothes, reading in the Torah, studying Midrash, practices, and homiletics, greeting, and working. Who stated that the mourner is forbidden to take a bath during the entire Seven? Rebbi Nathan. Something happened to Rebbi Immi; he asked Rebbi Ḥiyya bar Abba who instructed him “all Seven days following Rebbi Nathan”. Something happened to Rebbi Yose; he sent to Rebbi Abba bar Cohen who said to him: Rebbi, did you not so teach us that something happened to Rebbi Immi, he asked Rebbi Simeon ben Laqish who instructed him “all Seven following Rebbi Nathan”. He said to him, maybe these were two separate incidents, we say it in the name of Rebbi Ḥiyya bar Abba, you say it in the name of Rebbi Simeon ben Laqish. And also from the following: Something happened to Rebbi Ḥama, father of Rav Hoshaya, he asked the rabbis and they forbade it. Rebbi Yose asked, which rabbis? The rabbis here or the rabbis in the South? If you say the rabbis of here, it is fine. If you would say the rabbis from the South, would he have asked minor authorities when greater ones were available to him? If you say the rabbis of the South, we would allow and they would forbid, as we have stated: “At a place where it is customary to bathe after a funeral, one may bathe; in the South one bathes.” Rebbi Yose ben Rebbi Abun said: He who permits that bath makes it like eating and drinking. That means, about a bath for pleasure. But a bath that is not for pleasure is permitted. Samuel bar Abba developed scab. They came and asked Rebbi Yasa, what is the rule, may he bathe? He said to them: If he does not bathe, would he not die? If he needs it, even on the Ninth of Av. If he needs it, even on Yom Kippur. They saw Rebbi Yose, son of Rebbi Ḥanina, immersing himself. They did not know whether it was for his emission, they did not know whether it was to cool down because bathing in cold water is not called bathing. Rebbi Abba bar Cohen instructed following this statement.

It was stated: The following are forbidden to the mourner all Seven {days}: Washing, anointing, wearing shoes, sexual relations, grooming, washing clothes, reading in the Torah, studying Midrash, practices, and homiletics, greeting, and working. Who stated that the mourner is forbidden to take a bath during the entire Seven? Rebbi Nathan. Something happened to Rebbi Immi; he asked Rebbi Ḥiyya bar Abba who instructed him “all Seven days following Rebbi Nathan”. Something happened to Rebbi Yose; he sent to Rebbi Abba bar Cohen who said to him: Rebbi, did you not so teach us that something happened to Rebbi Immi, he asked Rebbi Simeon ben Laqish who instructed him “all Seven following Rebbi Nathan”. He said to him, maybe these were two separate incidents, we say it in the name of Rebbi Ḥiyya bar Abba, you say it in the name of Rebbi Simeon ben Laqish. And also from the following: Something happened to Rebbi Ḥama, father of Rav Hoshaya, he asked the rabbis and they forbade it. Rebbi Yose asked, which rabbis? The rabbis here or the rabbis in the South? If you say the rabbis of here, it is fine. If you would say the rabbis from the South, would he have asked minor authorities when greater ones were available to him? If you say the rabbis of the South, we would allow and they would forbid, as we have stated: “At a place where it is customary to bathe after a funeral, one may bathe; in the South one bathes.” Rebbi Yose ben Rebbi Abun said: He who permits that bath makes it like eating and drinking. That means, about a bath for pleasure. But a bath that is not for pleasure is permitted. Samuel bar Abba developed scab. They came and asked Rebbi Yasa, what is the rule, may he bathe? He said to them: If he does not bathe, would he not die? If he needs it, even on the Ninth of Av. If he needs it, even on Yom Kippur. They saw Rebbi Yose, son of Rebbi Ḥanina, immersing himself. They did not know whether it was for his emission, they did not know whether it was to cool down because bathing in cold water is not called bathing. Rebbi Abba bar Cohen instructed following this statement.

It was stated: The following are forbidden to the mourner all Seven {days}: Washing, anointing, wearing shoes, sexual relations, grooming, washing clothes, reading in the Torah, studying Midrash, practices, and homiletics, greeting, and working. Who stated that the mourner is forbidden to take a bath during the entire Seven? Rebbi Nathan. Something happened to Rebbi Immi; he asked Rebbi Ḥiyya bar Abba who instructed him “all Seven days following Rebbi Nathan”. Something happened to Rebbi Yose; he sent to Rebbi Abba bar Cohen who said to him: Rebbi, did you not so teach us that something happened to Rebbi Immi, he asked Rebbi Simeon ben Laqish who instructed him “all Seven following Rebbi Nathan”. He said to him, maybe these were two separate incidents, we say it in the name of Rebbi Ḥiyya bar Abba, you say it in the name of Rebbi Simeon ben Laqish. And also from the following: Something happened to Rebbi Ḥama, father of Rav Hoshaya, he asked the rabbis and they forbade it. Rebbi Yose asked, which rabbis? The rabbis here or the rabbis in the South? If you say the rabbis of here, it is fine. If you would say the rabbis from the South, would he have asked minor authorities when greater ones were available to him? If you say the rabbis of the South, we would allow and they would forbid, as we have stated: “At a place where it is customary to bathe after a funeral, one may bathe; in the South one bathes.” Rebbi Yose ben Rebbi Abun said: He who permits that bath makes it like eating and drinking. That means, about a bath for pleasure. But a bath that is not for pleasure is permitted. Samuel bar Abba developed scab. They came and asked Rebbi Yasa, what is the rule, may he bathe? He said to them: If he does not bathe, would he not die? If he needs it, even on the Ninth of Av. If he needs it, even on Yom Kippur. They saw Rebbi Yose, son of Rebbi Ḥanina, immersing himself. They did not know whether it was for his emission, they did not know whether it was to cool down because bathing in cold water is not called bathing. Rebbi Abba bar Cohen instructed following this statement.

It was stated: The following are forbidden to the mourner all Seven {days}: Washing, anointing, wearing shoes, sexual relations, grooming, washing clothes, reading in the Torah, studying Midrash, practices, and homiletics, greeting, and working. Who stated that the mourner is forbidden to take a bath during the entire Seven? Rebbi Nathan. Something happened to Rebbi Immi; he asked Rebbi Ḥiyya bar Abba who instructed him “all Seven days following Rebbi Nathan”. Something happened to Rebbi Yose; he sent to Rebbi Abba bar Cohen who said to him: Rebbi, did you not so teach us that something happened to Rebbi Immi, he asked Rebbi Simeon ben Laqish who instructed him “all Seven following Rebbi Nathan”. He said to him, maybe these were two separate incidents, we say it in the name of Rebbi Ḥiyya bar Abba, you say it in the name of Rebbi Simeon ben Laqish. And also from the following: Something happened to Rebbi Ḥama, father of Rav Hoshaya, he asked the rabbis and they forbade it. Rebbi Yose asked, which rabbis? The rabbis here or the rabbis in the South? If you say the rabbis of here, it is fine. If you would say the rabbis from the South, would he have asked minor authorities when greater ones were available to him? If you say the rabbis of the South, we would allow and they would forbid, as we have stated: “At a place where it is customary to bathe after a funeral, one may bathe; in the South one bathes.” Rebbi Yose ben Rebbi Abun said: He who permits that bath makes it like eating and drinking. That means, about a bath for pleasure. But a bath that is not for pleasure is permitted. Samuel bar Abba developed scab. They came and asked Rebbi Yasa, what is the rule, may he bathe? He said to them: If he does not bathe, would he not die? If he needs it, even on the Ninth of Av. If he needs it, even on Yom Kippur. They saw Rebbi Yose, son of Rebbi Ḥanina, immersing himself. They did not know whether it was for his emission, they did not know whether it was to cool down because bathing in cold water is not called bathing. Rebbi Abba bar Cohen instructed following this statement.

It was stated: The following are forbidden to the mourner all Seven {days}: Washing, anointing, wearing shoes, sexual relations, grooming, washing clothes, reading in the Torah, studying Midrash, practices, and homiletics, greeting, and working. Who stated that the mourner is forbidden to take a bath during the entire Seven? Rebbi Nathan. Something happened to Rebbi Immi; he asked Rebbi Ḥiyya bar Abba who instructed him “all Seven days following Rebbi Nathan”. Something happened to Rebbi Yose; he sent to Rebbi Abba bar Cohen who said to him: Rebbi, did you not so teach us that something happened to Rebbi Immi, he asked Rebbi Simeon ben Laqish who instructed him “all Seven following Rebbi Nathan”. He said to him, maybe these were two separate incidents, we say it in the name of Rebbi Ḥiyya bar Abba, you say it in the name of Rebbi Simeon ben Laqish. And also from the following: Something happened to Rebbi Ḥama, father of Rav Hoshaya, he asked the rabbis and they forbade it. Rebbi Yose asked, which rabbis? The rabbis here or the rabbis in the South? If you say the rabbis of here, it is fine. If you would say the rabbis from the South, would he have asked minor authorities when greater ones were available to him? If you say the rabbis of the South, we would allow and they would forbid, as we have stated: “At a place where it is customary to bathe after a funeral, one may bathe; in the South one bathes.” Rebbi Yose ben Rebbi Abun said: He who permits that bath makes it like eating and drinking. That means, about a bath for pleasure. But a bath that is not for pleasure is permitted. Samuel bar Abba developed scab. They came and asked Rebbi Yasa, what is the rule, may he bathe? He said to them: If he does not bathe, would he not die? If he needs it, even on the Ninth of Av. If he needs it, even on Yom Kippur. They saw Rebbi Yose, son of Rebbi Ḥanina, immersing himself. They did not know whether it was for his emission, they did not know whether it was to cool down because bathing in cold water is not called bathing. Rebbi Abba bar Cohen instructed following this statement.

It was stated: The following are forbidden to the mourner all Seven {days}: Washing, anointing, wearing shoes, sexual relations, grooming, washing clothes, reading in the Torah, studying Midrash, practices, and homiletics, greeting, and working. Who stated that the mourner is forbidden to take a bath during the entire Seven? Rebbi Nathan. Something happened to Rebbi Immi; he asked Rebbi Ḥiyya bar Abba who instructed him “all Seven days following Rebbi Nathan”. Something happened to Rebbi Yose; he sent to Rebbi Abba bar Cohen who said to him: Rebbi, did you not so teach us that something happened to Rebbi Immi, he asked Rebbi Simeon ben Laqish who instructed him “all Seven following Rebbi Nathan”. He said to him, maybe these were two separate incidents, we say it in the name of Rebbi Ḥiyya bar Abba, you say it in the name of Rebbi Simeon ben Laqish. And also from the following: Something happened to Rebbi Ḥama, father of Rav Hoshaya, he asked the rabbis and they forbade it. Rebbi Yose asked, which rabbis? The rabbis here or the rabbis in the South? If you say the rabbis of here, it is fine. If you would say the rabbis from the South, would he have asked minor authorities when greater ones were available to him? If you say the rabbis of the South, we would allow and they would forbid, as we have stated: “At a place where it is customary to bathe after a funeral, one may bathe; in the South one bathes.” Rebbi Yose ben Rebbi Abun said: He who permits that bath makes it like eating and drinking. That means, about a bath for pleasure. But a bath that is not for pleasure is permitted. Samuel bar Abba developed scab. They came and asked Rebbi Yasa, what is the rule, may he bathe? He said to them: If he does not bathe, would he not die? If he needs it, even on the Ninth of Av. If he needs it, even on Yom Kippur. They saw Rebbi Yose, son of Rebbi Ḥanina, immersing himself. They did not know whether it was for his emission, they did not know whether it was to cool down because bathing in cold water is not called bathing. Rebbi Abba bar Cohen instructed following this statement.

It was stated: The following are forbidden to the mourner all Seven {days}: Washing, anointing, wearing shoes, sexual relations, grooming, washing clothes, reading in the Torah, studying Midrash, practices, and homiletics, greeting, and working. Who stated that the mourner is forbidden to take a bath during the entire Seven? Rebbi Nathan. Something happened to Rebbi Immi; he asked Rebbi Ḥiyya bar Abba who instructed him “all Seven days following Rebbi Nathan”. Something happened to Rebbi Yose; he sent to Rebbi Abba bar Cohen who said to him: Rebbi, did you not so teach us that something happened to Rebbi Immi, he asked Rebbi Simeon ben Laqish who instructed him “all Seven following Rebbi Nathan”. He said to him, maybe these were two separate incidents, we say it in the name of Rebbi Ḥiyya bar Abba, you say it in the name of Rebbi Simeon ben Laqish. And also from the following: Something happened to Rebbi Ḥama, father of Rav Hoshaya, he asked the rabbis and they forbade it. Rebbi Yose asked, which rabbis? The rabbis here or the rabbis in the South? If you say the rabbis of here, it is fine. If you would say the rabbis from the South, would he have asked minor authorities when greater ones were available to him? If you say the rabbis of the South, we would allow and they would forbid, as we have stated: “At a place where it is customary to bathe after a funeral, one may bathe; in the South one bathes.” Rebbi Yose ben Rebbi Abun said: He who permits that bath makes it like eating and drinking. That means, about a bath for pleasure. But a bath that is not for pleasure is permitted. Samuel bar Abba developed scab. They came and asked Rebbi Yasa, what is the rule, may he bathe? He said to them: If he does not bathe, would he not die? If he needs it, even on the Ninth of Av. If he needs it, even on Yom Kippur. They saw Rebbi Yose, son of Rebbi Ḥanina, immersing himself. They did not know whether it was for his emission, they did not know whether it was to cool down because bathing in cold water is not called bathing. Rebbi Abba bar Cohen instructed following this statement.

It was stated: The following are forbidden to the mourner all Seven {days}: Washing, anointing, wearing shoes, sexual relations, grooming, washing clothes, reading in the Torah, studying Midrash, practices, and homiletics, greeting, and working. Who stated that the mourner is forbidden to take a bath during the entire Seven? Rebbi Nathan. Something happened to Rebbi Immi; he asked Rebbi Ḥiyya bar Abba who instructed him “all Seven days following Rebbi Nathan”. Something happened to Rebbi Yose; he sent to Rebbi Abba bar Cohen who said to him: Rebbi, did you not so teach us that something happened to Rebbi Immi, he asked Rebbi Simeon ben Laqish who instructed him “all Seven following Rebbi Nathan”. He said to him, maybe these were two separate incidents, we say it in the name of Rebbi Ḥiyya bar Abba, you say it in the name of Rebbi Simeon ben Laqish. And also from the following: Something happened to Rebbi Ḥama, father of Rav Hoshaya, he asked the rabbis and they forbade it. Rebbi Yose asked, which rabbis? The rabbis here or the rabbis in the South? If you say the rabbis of here, it is fine. If you would say the rabbis from the South, would he have asked minor authorities when greater ones were available to him? If you say the rabbis of the South, we would allow and they would forbid, as we have stated: “At a place where it is customary to bathe after a funeral, one may bathe; in the South one bathes.” Rebbi Yose ben Rebbi Abun said: He who permits that bath makes it like eating and drinking. That means, about a bath for pleasure. But a bath that is not for pleasure is permitted. Samuel bar Abba developed scab. They came and asked Rebbi Yasa, what is the rule, may he bathe? He said to them: If he does not bathe, would he not die? If he needs it, even on the Ninth of Av. If he needs it, even on Yom Kippur. They saw Rebbi Yose, son of Rebbi Ḥanina, immersing himself. They did not know whether it was for his emission, they did not know whether it was to cool down because bathing in cold water is not called bathing. Rebbi Abba bar Cohen instructed following this statement.

It was stated: The following are forbidden to the mourner all Seven {days}: Washing, anointing, wearing shoes, sexual relations, grooming, washing clothes, reading in the Torah, studying Midrash, practices, and homiletics, greeting, and working. Who stated that the mourner is forbidden to take a bath during the entire Seven? Rebbi Nathan. Something happened to Rebbi Immi; he asked Rebbi Ḥiyya bar Abba who instructed him “all Seven days following Rebbi Nathan”. Something happened to Rebbi Yose; he sent to Rebbi Abba bar Cohen who said to him: Rebbi, did you not so teach us that something happened to Rebbi Immi, he asked Rebbi Simeon ben Laqish who instructed him “all Seven following Rebbi Nathan”. He said to him, maybe these were two separate incidents, we say it in the name of Rebbi Ḥiyya bar Abba, you say it in the name of Rebbi Simeon ben Laqish. And also from the following: Something happened to Rebbi Ḥama, father of Rav Hoshaya, he asked the rabbis and they forbade it. Rebbi Yose asked, which rabbis? The rabbis here or the rabbis in the South? If you say the rabbis of here, it is fine. If you would say the rabbis from the South, would he have asked minor authorities when greater ones were available to him? If you say the rabbis of the South, we would allow and they would forbid, as we have stated: “At a place where it is customary to bathe after a funeral, one may bathe; in the South one bathes.” Rebbi Yose ben Rebbi Abun said: He who permits that bath makes it like eating and drinking. That means, about a bath for pleasure. But a bath that is not for pleasure is permitted. Samuel bar Abba developed scab. They came and asked Rebbi Yasa, what is the rule, may he bathe? He said to them: If he does not bathe, would he not die? If he needs it, even on the Ninth of Av. If he needs it, even on Yom Kippur. They saw Rebbi Yose, son of Rebbi Ḥanina, immersing himself. They did not know whether it was for his emission, they did not know whether it was to cool down because bathing in cold water is not called bathing. Rebbi Abba bar Cohen instructed following this statement.

It was stated: The following are forbidden to the mourner all Seven {days}: Washing, anointing, wearing shoes, sexual relations, grooming, washing clothes, reading in the Torah, studying Midrash, practices, and homiletics, greeting, and working. Who stated that the mourner is forbidden to take a bath during the entire Seven? Rebbi Nathan. Something happened to Rebbi Immi; he asked Rebbi Ḥiyya bar Abba who instructed him “all Seven days following Rebbi Nathan”. Something happened to Rebbi Yose; he sent to Rebbi Abba bar Cohen who said to him: Rebbi, did you not so teach us that something happened to Rebbi Immi, he asked Rebbi Simeon ben Laqish who instructed him “all Seven following Rebbi Nathan”. He said to him, maybe these were two separate incidents, we say it in the name of Rebbi Ḥiyya bar Abba, you say it in the name of Rebbi Simeon ben Laqish. And also from the following: Something happened to Rebbi Ḥama, father of Rav Hoshaya, he asked the rabbis and they forbade it. Rebbi Yose asked, which rabbis? The rabbis here or the rabbis in the South? If you say the rabbis of here, it is fine. If you would say the rabbis from the South, would he have asked minor authorities when greater ones were available to him? If you say the rabbis of the South, we would allow and they would forbid, as we have stated: “At a place where it is customary to bathe after a funeral, one may bathe; in the South one bathes.” Rebbi Yose ben Rebbi Abun said: He who permits that bath makes it like eating and drinking. That means, about a bath for pleasure. But a bath that is not for pleasure is permitted. Samuel bar Abba developed scab. They came and asked Rebbi Yasa, what is the rule, may he bathe? He said to them: If he does not bathe, would he not die? If he needs it, even on the Ninth of Av. If he needs it, even on Yom Kippur. They saw Rebbi Yose, son of Rebbi Ḥanina, immersing himself. They did not know whether it was for his emission, they did not know whether it was to cool down because bathing in cold water is not called bathing. Rebbi Abba bar Cohen instructed following this statement.

It was stated: The following are forbidden to the mourner all Seven {days}: Washing, anointing, wearing shoes, sexual relations, grooming, washing clothes, reading in the Torah, studying Midrash, practices, and homiletics, greeting, and working. Who stated that the mourner is forbidden to take a bath during the entire Seven? Rebbi Nathan. Something happened to Rebbi Immi; he asked Rebbi Ḥiyya bar Abba who instructed him “all Seven days following Rebbi Nathan”. Something happened to Rebbi Yose; he sent to Rebbi Abba bar Cohen who said to him: Rebbi, did you not so teach us that something happened to Rebbi Immi, he asked Rebbi Simeon ben Laqish who instructed him “all Seven following Rebbi Nathan”. He said to him, maybe these were two separate incidents, we say it in the name of Rebbi Ḥiyya bar Abba, you say it in the name of Rebbi Simeon ben Laqish. And also from the following: Something happened to Rebbi Ḥama, father of Rav Hoshaya, he asked the rabbis and they forbade it. Rebbi Yose asked, which rabbis? The rabbis here or the rabbis in the South? If you say the rabbis of here, it is fine. If you would say the rabbis from the South, would he have asked minor authorities when greater ones were available to him? If you say the rabbis of the South, we would allow and they would forbid, as we have stated: “At a place where it is customary to bathe after a funeral, one may bathe; in the South one bathes.” Rebbi Yose ben Rebbi Abun said: He who permits that bath makes it like eating and drinking. That means, about a bath for pleasure. But a bath that is not for pleasure is permitted. Samuel bar Abba developed scab. They came and asked Rebbi Yasa, what is the rule, may he bathe? He said to them: If he does not bathe, would he not die? If he needs it, even on the Ninth of Av. If he needs it, even on Yom Kippur. They saw Rebbi Yose, son of Rebbi Ḥanina, immersing himself. They did not know whether it was for his emission, they did not know whether it was to cool down because bathing in cold water is not called bathing. Rebbi Abba bar Cohen instructed following this statement.

It was stated: The following are forbidden to the mourner all Seven {days}: Washing, anointing, wearing shoes, sexual relations, grooming, washing clothes, reading in the Torah, studying Midrash, practices, and homiletics, greeting, and working. Who stated that the mourner is forbidden to take a bath during the entire Seven? Rebbi Nathan. Something happened to Rebbi Immi; he asked Rebbi Ḥiyya bar Abba who instructed him “all Seven days following Rebbi Nathan”. Something happened to Rebbi Yose; he sent to Rebbi Abba bar Cohen who said to him: Rebbi, did you not so teach us that something happened to Rebbi Immi, he asked Rebbi Simeon ben Laqish who instructed him “all Seven following Rebbi Nathan”. He said to him, maybe these were two separate incidents, we say it in the name of Rebbi Ḥiyya bar Abba, you say it in the name of Rebbi Simeon ben Laqish. And also from the following: Something happened to Rebbi Ḥama, father of Rav Hoshaya, he asked the rabbis and they forbade it. Rebbi Yose asked, which rabbis? The rabbis here or the rabbis in the South? If you say the rabbis of here, it is fine. If you would say the rabbis from the South, would he have asked minor authorities when greater ones were available to him? If you say the rabbis of the South, we would allow and they would forbid, as we have stated: “At a place where it is customary to bathe after a funeral, one may bathe; in the South one bathes.” Rebbi Yose ben Rebbi Abun said: He who permits that bath makes it like eating and drinking. That means, about a bath for pleasure. But a bath that is not for pleasure is permitted. Samuel bar Abba developed scab. They came and asked Rebbi Yasa, what is the rule, may he bathe? He said to them: If he does not bathe, would he not die? If he needs it, even on the Ninth of Av. If he needs it, even on Yom Kippur. They saw Rebbi Yose, son of Rebbi Ḥanina, immersing himself. They did not know whether it was for his emission, they did not know whether it was to cool down because bathing in cold water is not called bathing. Rebbi Abba bar Cohen instructed following this statement.

It was stated: The following are forbidden to the mourner all Seven {days}: Washing, anointing, wearing shoes, sexual relations, grooming, washing clothes, reading in the Torah, studying Midrash, practices, and homiletics, greeting, and working. Who stated that the mourner is forbidden to take a bath during the entire Seven? Rebbi Nathan. Something happened to Rebbi Immi; he asked Rebbi Ḥiyya bar Abba who instructed him “all Seven days following Rebbi Nathan”. Something happened to Rebbi Yose; he sent to Rebbi Abba bar Cohen who said to him: Rebbi, did you not so teach us that something happened to Rebbi Immi, he asked Rebbi Simeon ben Laqish who instructed him “all Seven following Rebbi Nathan”. He said to him, maybe these were two separate incidents, we say it in the name of Rebbi Ḥiyya bar Abba, you say it in the name of Rebbi Simeon ben Laqish. And also from the following: Something happened to Rebbi Ḥama, father of Rav Hoshaya, he asked the rabbis and they forbade it. Rebbi Yose asked, which rabbis? The rabbis here or the rabbis in the South? If you say the rabbis of here, it is fine. If you would say the rabbis from the South, would he have asked minor authorities when greater ones were available to him? If you say the rabbis of the South, we would allow and they would forbid, as we have stated: “At a place where it is customary to bathe after a funeral, one may bathe; in the South one bathes.” Rebbi Yose ben Rebbi Abun said: He who permits that bath makes it like eating and drinking. That means, about a bath for pleasure. But a bath that is not for pleasure is permitted. Samuel bar Abba developed scab. They came and asked Rebbi Yasa, what is the rule, may he bathe? He said to them: If he does not bathe, would he not die? If he needs it, even on the Ninth of Av. If he needs it, even on Yom Kippur. They saw Rebbi Yose, son of Rebbi Ḥanina, immersing himself. They did not know whether it was for his emission, they did not know whether it was to cool down because bathing in cold water is not called bathing. Rebbi Abba bar Cohen instructed following this statement.

It was stated: The following are forbidden to the mourner all Seven {days}: Washing, anointing, wearing shoes, sexual relations, grooming, washing clothes, reading in the Torah, studying Midrash, practices, and homiletics, greeting, and working. Who stated that the mourner is forbidden to take a bath during the entire Seven? Rebbi Nathan. Something happened to Rebbi Immi; he asked Rebbi Ḥiyya bar Abba who instructed him “all Seven days following Rebbi Nathan”. Something happened to Rebbi Yose; he sent to Rebbi Abba bar Cohen who said to him: Rebbi, did you not so teach us that something happened to Rebbi Immi, he asked Rebbi Simeon ben Laqish who instructed him “all Seven following Rebbi Nathan”. He said to him, maybe these were two separate incidents, we say it in the name of Rebbi Ḥiyya bar Abba, you say it in the name of Rebbi Simeon ben Laqish. And also from the following: Something happened to Rebbi Ḥama, father of Rav Hoshaya, he asked the rabbis and they forbade it. Rebbi Yose asked, which rabbis? The rabbis here or the rabbis in the South? If you say the rabbis of here, it is fine. If you would say the rabbis from the South, would he have asked minor authorities when greater ones were available to him? If you say the rabbis of the South, we would allow and they would forbid, as we have stated: “At a place where it is customary to bathe after a funeral, one may bathe; in the South one bathes.” Rebbi Yose ben Rebbi Abun said: He who permits that bath makes it like eating and drinking. That means, about a bath for pleasure. But a bath that is not for pleasure is permitted. Samuel bar Abba developed scab. They came and asked Rebbi Yasa, what is the rule, may he bathe? He said to them: If he does not bathe, would he not die? If he needs it, even on the Ninth of Av. If he needs it, even on Yom Kippur. They saw Rebbi Yose, son of Rebbi Ḥanina, immersing himself. They did not know whether it was for his emission, they did not know whether it was to cool down because bathing in cold water is not called bathing. Rebbi Abba bar Cohen instructed following this statement.

It was stated: The following are forbidden to the mourner all Seven {days}: Washing, anointing, wearing shoes, sexual relations, grooming, washing clothes, reading in the Torah, studying Midrash, practices, and homiletics, greeting, and working. Who stated that the mourner is forbidden to take a bath during the entire Seven? Rebbi Nathan. Something happened to Rebbi Immi; he asked Rebbi Ḥiyya bar Abba who instructed him “all Seven days following Rebbi Nathan”. Something happened to Rebbi Yose; he sent to Rebbi Abba bar Cohen who said to him: Rebbi, did you not so teach us that something happened to Rebbi Immi, he asked Rebbi Simeon ben Laqish who instructed him “all Seven following Rebbi Nathan”. He said to him, maybe these were two separate incidents, we say it in the name of Rebbi Ḥiyya bar Abba, you say it in the name of Rebbi Simeon ben Laqish. And also from the following: Something happened to Rebbi Ḥama, father of Rav Hoshaya, he asked the rabbis and they forbade it. Rebbi Yose asked, which rabbis? The rabbis here or the rabbis in the South? If you say the rabbis of here, it is fine. If you would say the rabbis from the South, would he have asked minor authorities when greater ones were available to him? If you say the rabbis of the South, we would allow and they would forbid, as we have stated: “At a place where it is customary to bathe after a funeral, one may bathe; in the South one bathes.” Rebbi Yose ben Rebbi Abun said: He who permits that bath makes it like eating and drinking. That means, about a bath for pleasure. But a bath that is not for pleasure is permitted. Samuel bar Abba developed scab. They came and asked Rebbi Yasa, what is the rule, may he bathe? He said to them: If he does not bathe, would he not die? If he needs it, even on the Ninth of Av. If he needs it, even on Yom Kippur. They saw Rebbi Yose, son of Rebbi Ḥanina, immersing himself. They did not know whether it was for his emission, they did not know whether it was to cool down because bathing in cold water is not called bathing. Rebbi Abba bar Cohen instructed following this statement.

It was stated: The following are forbidden to the mourner all Seven {days}: Washing, anointing, wearing shoes, sexual relations, grooming, washing clothes, reading in the Torah, studying Midrash, practices, and homiletics, greeting, and working. Who stated that the mourner is forbidden to take a bath during the entire Seven? Rebbi Nathan. Something happened to Rebbi Immi; he asked Rebbi Ḥiyya bar Abba who instructed him “all Seven days following Rebbi Nathan”. Something happened to Rebbi Yose; he sent to Rebbi Abba bar Cohen who said to him: Rebbi, did you not so teach us that something happened to Rebbi Immi, he asked Rebbi Simeon ben Laqish who instructed him “all Seven following Rebbi Nathan”. He said to him, maybe these were two separate incidents, we say it in the name of Rebbi Ḥiyya bar Abba, you say it in the name of Rebbi Simeon ben Laqish. And also from the following: Something happened to Rebbi Ḥama, father of Rav Hoshaya, he asked the rabbis and they forbade it. Rebbi Yose asked, which rabbis? The rabbis here or the rabbis in the South? If you say the rabbis of here, it is fine. If you would say the rabbis from the South, would he have asked minor authorities when greater ones were available to him? If you say the rabbis of the South, we would allow and they would forbid, as we have stated: “At a place where it is customary to bathe after a funeral, one may bathe; in the South one bathes.” Rebbi Yose ben Rebbi Abun said: He who permits that bath makes it like eating and drinking. That means, about a bath for pleasure. But a bath that is not for pleasure is permitted. Samuel bar Abba developed scab. They came and asked Rebbi Yasa, what is the rule, may he bathe? He said to them: If he does not bathe, would he not die? If he needs it, even on the Ninth of Av. If he needs it, even on Yom Kippur. They saw Rebbi Yose, son of Rebbi Ḥanina, immersing himself. They did not know whether it was for his emission, they did not know whether it was to cool down because bathing in cold water is not called bathing. Rebbi Abba bar Cohen instructed following this statement.

It was stated: The following are forbidden to the mourner all Seven {days}: Washing, anointing, wearing shoes, sexual relations, grooming, washing clothes, reading in the Torah, studying Midrash, practices, and homiletics, greeting, and working. Who stated that the mourner is forbidden to take a bath during the entire Seven? Rebbi Nathan. Something happened to Rebbi Immi; he asked Rebbi Ḥiyya bar Abba who instructed him “all Seven days following Rebbi Nathan”. Something happened to Rebbi Yose; he sent to Rebbi Abba bar Cohen who said to him: Rebbi, did you not so teach us that something happened to Rebbi Immi, he asked Rebbi Simeon ben Laqish who instructed him “all Seven following Rebbi Nathan”. He said to him, maybe these were two separate incidents, we say it in the name of Rebbi Ḥiyya bar Abba, you say it in the name of Rebbi Simeon ben Laqish. And also from the following: Something happened to Rebbi Ḥama, father of Rav Hoshaya, he asked the rabbis and they forbade it. Rebbi Yose asked, which rabbis? The rabbis here or the rabbis in the South? If you say the rabbis of here, it is fine. If you would say the rabbis from the South, would he have asked minor authorities when greater ones were available to him? If you say the rabbis of the South, we would allow and they would forbid, as we have stated: “At a place where it is customary to bathe after a funeral, one may bathe; in the South one bathes.” Rebbi Yose ben Rebbi Abun said: He who permits that bath makes it like eating and drinking. That means, about a bath for pleasure. But a bath that is not for pleasure is permitted. Samuel bar Abba developed scab. They came and asked Rebbi Yasa, what is the rule, may he bathe? He said to them: If he does not bathe, would he not die? If he needs it, even on the Ninth of Av. If he needs it, even on Yom Kippur. They saw Rebbi Yose, son of Rebbi Ḥanina, immersing himself. They did not know whether it was for his emission, they did not know whether it was to cool down because bathing in cold water is not called bathing. Rebbi Abba bar Cohen instructed following this statement.

It was stated: The following are forbidden to the mourner all Seven {days}: Washing, anointing, wearing shoes, sexual relations, grooming, washing clothes, reading in the Torah, studying Midrash, practices, and homiletics, greeting, and working. Who stated that the mourner is forbidden to take a bath during the entire Seven? Rebbi Nathan. Something happened to Rebbi Immi; he asked Rebbi Ḥiyya bar Abba who instructed him “all Seven days following Rebbi Nathan”. Something happened to Rebbi Yose; he sent to Rebbi Abba bar Cohen who said to him: Rebbi, did you not so teach us that something happened to Rebbi Immi, he asked Rebbi Simeon ben Laqish who instructed him “all Seven following Rebbi Nathan”. He said to him, maybe these were two separate incidents, we say it in the name of Rebbi Ḥiyya bar Abba, you say it in the name of Rebbi Simeon ben Laqish. And also from the following: Something happened to Rebbi Ḥama, father of Rav Hoshaya, he asked the rabbis and they forbade it. Rebbi Yose asked, which rabbis? The rabbis here or the rabbis in the South? If you say the rabbis of here, it is fine. If you would say the rabbis from the South, would he have asked minor authorities when greater ones were available to him? If you say the rabbis of the South, we would allow and they would forbid, as we have stated: “At a place where it is customary to bathe after a funeral, one may bathe; in the South one bathes.” Rebbi Yose ben Rebbi Abun said: He who permits that bath makes it like eating and drinking. That means, about a bath for pleasure. But a bath that is not for pleasure is permitted. Samuel bar Abba developed scab. They came and asked Rebbi Yasa, what is the rule, may he bathe? He said to them: If he does not bathe, would he not die? If he needs it, even on the Ninth of Av. If he needs it, even on Yom Kippur. They saw Rebbi Yose, son of Rebbi Ḥanina, immersing himself. They did not know whether it was for his emission, they did not know whether it was to cool down because bathing in cold water is not called bathing. Rebbi Abba bar Cohen instructed following this statement.

It was stated: The following are forbidden to the mourner all Seven {days}: Washing, anointing, wearing shoes, sexual relations, grooming, washing clothes, reading in the Torah, studying Midrash, practices, and homiletics, greeting, and working. Who stated that the mourner is forbidden to take a bath during the entire Seven? Rebbi Nathan. Something happened to Rebbi Immi; he asked Rebbi Ḥiyya bar Abba who instructed him “all Seven days following Rebbi Nathan”. Something happened to Rebbi Yose; he sent to Rebbi Abba bar Cohen who said to him: Rebbi, did you not so teach us that something happened to Rebbi Immi, he asked Rebbi Simeon ben Laqish who instructed him “all Seven following Rebbi Nathan”. He said to him, maybe these were two separate incidents, we say it in the name of Rebbi Ḥiyya bar Abba, you say it in the name of Rebbi Simeon ben Laqish. And also from the following: Something happened to Rebbi Ḥama, father of Rav Hoshaya, he asked the rabbis and they forbade it. Rebbi Yose asked, which rabbis? The rabbis here or the rabbis in the South? If you say the rabbis of here, it is fine. If you would say the rabbis from the South, would he have asked minor authorities when greater ones were available to him? If you say the rabbis of the South, we would allow and they would forbid, as we have stated: “At a place where it is customary to bathe after a funeral, one may bathe; in the South one bathes.” Rebbi Yose ben Rebbi Abun said: He who permits that bath makes it like eating and drinking. That means, about a bath for pleasure. But a bath that is not for pleasure is permitted. Samuel bar Abba developed scab. They came and asked Rebbi Yasa, what is the rule, may he bathe? He said to them: If he does not bathe, would he not die? If he needs it, even on the Ninth of Av. If he needs it, even on Yom Kippur. They saw Rebbi Yose, son of Rebbi Ḥanina, immersing himself. They did not know whether it was for his emission, they did not know whether it was to cool down because bathing in cold water is not called bathing. Rebbi Abba bar Cohen instructed following this statement.

It was stated: The following are forbidden to the mourner all Seven {days}: Washing, anointing, wearing shoes, sexual relations, grooming, washing clothes, reading in the Torah, studying Midrash, practices, and homiletics, greeting, and working. Who stated that the mourner is forbidden to take a bath during the entire Seven? Rebbi Nathan. Something happened to Rebbi Immi; he asked Rebbi Ḥiyya bar Abba who instructed him “all Seven days following Rebbi Nathan”. Something happened to Rebbi Yose; he sent to Rebbi Abba bar Cohen who said to him: Rebbi, did you not so teach us that something happened to Rebbi Immi, he asked Rebbi Simeon ben Laqish who instructed him “all Seven following Rebbi Nathan”. He said to him, maybe these were two separate incidents, we say it in the name of Rebbi Ḥiyya bar Abba, you say it in the name of Rebbi Simeon ben Laqish. And also from the following: Something happened to Rebbi Ḥama, father of Rav Hoshaya, he asked the rabbis and they forbade it. Rebbi Yose asked, which rabbis? The rabbis here or the rabbis in the South? If you say the rabbis of here, it is fine. If you would say the rabbis from the South, would he have asked minor authorities when greater ones were available to him? If you say the rabbis of the South, we would allow and they would forbid, as we have stated: “At a place where it is customary to bathe after a funeral, one may bathe; in the South one bathes.” Rebbi Yose ben Rebbi Abun said: He who permits that bath makes it like eating and drinking. That means, about a bath for pleasure. But a bath that is not for pleasure is permitted. Samuel bar Abba developed scab. They came and asked Rebbi Yasa, what is the rule, may he bathe? He said to them: If he does not bathe, would he not die? If he needs it, even on the Ninth of Av. If he needs it, even on Yom Kippur. They saw Rebbi Yose, son of Rebbi Ḥanina, immersing himself. They did not know whether it was for his emission, they did not know whether it was to cool down because bathing in cold water is not called bathing. Rebbi Abba bar Cohen instructed following this statement.

Rebbi Aḥa instructed about him who comes from the road and his feet ache that he is permitted to wash them with water. It has been stated: “A mourner and one excommunicated are permitted to wear sandals on a trip. When they come to town they should remove them. The same holds for the Ninth of Av and public fasts.” It is stated: “At a place where one is used to greet mourners on the Sabbath one may do so. In the South one does greet.” The great Rebbi Hoshaya went to some place, saw there mourners on the Sabbath and greeted them. He said to them: “I do not know the custom of your place, but be greeted according the custom of our place.” Rebbi Yose, son of Rebbi Ḥalaphta, praised Rebbi Meïr before the people of Sepphoris: A great, holy, and meek man. At some time, he saw mourners on the Sabbath and greeted them. They said to him: Is that the one whose praise you proclaim? He said to them, what did he do? They said to him, he saw mourners on the Sabbath and greeted them. He said to them: you have to recognize his strength; he comes to make you aware that there is no mourning on the Sabbath. That is what is written: The Eternal’s blessing makes rich, that is the blessing of Sabbath, He will not add grief to it, that is mourning, as it is said: The king is grieving about his son.

Rebbi Aḥa instructed about him who comes from the road and his feet ache that he is permitted to wash them with water. It has been stated: “A mourner and one excommunicated are permitted to wear sandals on a trip. When they come to town they should remove them. The same holds for the Ninth of Av and public fasts.” It is stated: “At a place where one is used to greet mourners on the Sabbath one may do so. In the South one does greet.” The great Rebbi Hoshaya went to some place, saw there mourners on the Sabbath and greeted them. He said to them: “I do not know the custom of your place, but be greeted according the custom of our place.” Rebbi Yose, son of Rebbi Ḥalaphta, praised Rebbi Meïr before the people of Sepphoris: A great, holy, and meek man. At some time, he saw mourners on the Sabbath and greeted them. They said to him: Is that the one whose praise you proclaim? He said to them, what did he do? They said to him, he saw mourners on the Sabbath and greeted them. He said to them: you have to recognize his strength; he comes to make you aware that there is no mourning on the Sabbath. That is what is written: The Eternal’s blessing makes rich, that is the blessing of Sabbath, He will not add grief to it, that is mourning, as it is said: The king is grieving about his son.

Rebbi Aḥa instructed about him who comes from the road and his feet ache that he is permitted to wash them with water. It has been stated: “A mourner and one excommunicated are permitted to wear sandals on a trip. When they come to town they should remove them. The same holds for the Ninth of Av and public fasts.” It is stated: “At a place where one is used to greet mourners on the Sabbath one may do so. In the South one does greet.” The great Rebbi Hoshaya went to some place, saw there mourners on the Sabbath and greeted them. He said to them: “I do not know the custom of your place, but be greeted according the custom of our place.” Rebbi Yose, son of Rebbi Ḥalaphta, praised Rebbi Meïr before the people of Sepphoris: A great, holy, and meek man. At some time, he saw mourners on the Sabbath and greeted them. They said to him: Is that the one whose praise you proclaim? He said to them, what did he do? They said to him, he saw mourners on the Sabbath and greeted them. He said to them: you have to recognize his strength; he comes to make you aware that there is no mourning on the Sabbath. That is what is written: The Eternal’s blessing makes rich, that is the blessing of Sabbath, He will not add grief to it, that is mourning, as it is said: The king is grieving about his son.

Rebbi Aḥa instructed about him who comes from the road and his feet ache that he is permitted to wash them with water. It has been stated: “A mourner and one excommunicated are permitted to wear sandals on a trip. When they come to town they should remove them. The same holds for the Ninth of Av and public fasts.” It is stated: “At a place where one is used to greet mourners on the Sabbath one may do so. In the South one does greet.” The great Rebbi Hoshaya went to some place, saw there mourners on the Sabbath and greeted them. He said to them: “I do not know the custom of your place, but be greeted according the custom of our place.” Rebbi Yose, son of Rebbi Ḥalaphta, praised Rebbi Meïr before the people of Sepphoris: A great, holy, and meek man. At some time, he saw mourners on the Sabbath and greeted them. They said to him: Is that the one whose praise you proclaim? He said to them, what did he do? They said to him, he saw mourners on the Sabbath and greeted them. He said to them: you have to recognize his strength; he comes to make you aware that there is no mourning on the Sabbath. That is what is written: The Eternal’s blessing makes rich, that is the blessing of Sabbath, He will not add grief to it, that is mourning, as it is said: The king is grieving about his son.

Rebbi Aḥa instructed about him who comes from the road and his feet ache that he is permitted to wash them with water. It has been stated: “A mourner and one excommunicated are permitted to wear sandals on a trip. When they come to town they should remove them. The same holds for the Ninth of Av and public fasts.” It is stated: “At a place where one is used to greet mourners on the Sabbath one may do so. In the South one does greet.” The great Rebbi Hoshaya went to some place, saw there mourners on the Sabbath and greeted them. He said to them: “I do not know the custom of your place, but be greeted according the custom of our place.” Rebbi Yose, son of Rebbi Ḥalaphta, praised Rebbi Meïr before the people of Sepphoris: A great, holy, and meek man. At some time, he saw mourners on the Sabbath and greeted them. They said to him: Is that the one whose praise you proclaim? He said to them, what did he do? They said to him, he saw mourners on the Sabbath and greeted them. He said to them: you have to recognize his strength; he comes to make you aware that there is no mourning on the Sabbath. That is what is written: The Eternal’s blessing makes rich, that is the blessing of Sabbath, He will not add grief to it, that is mourning, as it is said: The king is grieving about his son.

Samuel said, PḤZ are obligatory, NTR meritorious. Uncovering the head, turning around the tear, turning the couch upright, are obligatory. Wearing shoes, sexual relations, washing, are meritorious. A student of Samuel had sexual relations. Samuel heard, was offended by him, and he died. He said, this was said as legal rule; maybe to be acted on? Rav said, ḤZ are obligatory, PN meritorious. Turning around the tear, turning the bed upright, are obligatory; uncovering the head, wearing shoes, are meritorious. Two of Rebbi’s sons went out, one with his head uncovered having taken off his shoes; the other with his head covered wearing shoes. Rebbi Jonah went up to Rebbi Gorion, who came out to him wearing shoes. He said to him, what are you thinking? That one will adopt action from you? One does not learn action from an unimportant personality.

Samuel said, PḤZ are obligatory, NTR meritorious. Uncovering the head, turning around the tear, turning the couch upright, are obligatory. Wearing shoes, sexual relations, washing, are meritorious. A student of Samuel had sexual relations. Samuel heard, was offended by him, and he died. He said, this was said as legal rule; maybe to be acted on? Rav said, ḤZ are obligatory, PN meritorious. Turning around the tear, turning the bed upright, are obligatory; uncovering the head, wearing shoes, are meritorious. Two of Rebbi’s sons went out, one with his head uncovered having taken off his shoes; the other with his head covered wearing shoes. Rebbi Jonah went up to Rebbi Gorion, who came out to him wearing shoes. He said to him, what are you thinking? That one will adopt action from you? One does not learn action from an unimportant personality.

Samuel said, PḤZ are obligatory, NTR meritorious. Uncovering the head, turning around the tear, turning the couch upright, are obligatory. Wearing shoes, sexual relations, washing, are meritorious. A student of Samuel had sexual relations. Samuel heard, was offended by him, and he died. He said, this was said as legal rule; maybe to be acted on? Rav said, ḤZ are obligatory, PN meritorious. Turning around the tear, turning the bed upright, are obligatory; uncovering the head, wearing shoes, are meritorious. Two of Rebbi’s sons went out, one with his head uncovered having taken off his shoes; the other with his head covered wearing shoes. Rebbi Jonah went up to Rebbi Gorion, who came out to him wearing shoes. He said to him, what are you thinking? That one will adopt action from you? One does not learn action from an unimportant personality.

“Reading in the Torah.” Rebbi Joḥanan said, nobody was saying anything to him, not even a word from the Torah. Rebbi Simeon ben Laqish said to him, he himself would not have died if he had stated. What about it? As Rebbi Jehudah bar Pazi said in the name of Rebbi Joḥanan, because they were at a loss how to start with him, whether about his body, or his money, or the souls of his sons and daughters. A student of Rav Ḥisda became sick. He sent him two students to study with him. He turned before them into a kind of snake; they interrupted and he died. A student of Bar Pedaya became sick. He sent him two students to study with him. He turned before them into a kind of (oil cake) [a star]; they interrupted and he died. It was stated: But he may study a subject not familiar to him. As the following: Something happened to Rebbi Yasa. Rebbi Joḥanan sent him two students to study with him. If because it is permitted we do not know; or if because it was a subject not familiar to him we do not know. What was not familiar to Rebbi Yasa? But for example rabbinic decisions people are asked about and it is for him as if not familiar. Something happened to Rebbi Yose bar Petrus the first father-in-law of Rebbi Joshua ben Levi. Bar Qappara sent him two students to study with him. If because it is permitted we do not know; or if because he was ardent for words of the Torah we do not know. And it was stated thus: If he was ardent for words of the Torah it is permitted.

“Reading in the Torah.” Rebbi Joḥanan said, nobody was saying anything to him, not even a word from the Torah. Rebbi Simeon ben Laqish said to him, he himself would not have died if he had stated. What about it? As Rebbi Jehudah bar Pazi said in the name of Rebbi Joḥanan, because they were at a loss how to start with him, whether about his body, or his money, or the souls of his sons and daughters. A student of Rav Ḥisda became sick. He sent him two students to study with him. He turned before them into a kind of snake; they interrupted and he died. A student of Bar Pedaya became sick. He sent him two students to study with him. He turned before them into a kind of (oil cake) [a star]; they interrupted and he died. It was stated: But he may study a subject not familiar to him. As the following: Something happened to Rebbi Yasa. Rebbi Joḥanan sent him two students to study with him. If because it is permitted we do not know; or if because it was a subject not familiar to him we do not know. What was not familiar to Rebbi Yasa? But for example rabbinic decisions people are asked about and it is for him as if not familiar. Something happened to Rebbi Yose bar Petrus the first father-in-law of Rebbi Joshua ben Levi. Bar Qappara sent him two students to study with him. If because it is permitted we do not know; or if because he was ardent for words of the Torah we do not know. And it was stated thus: If he was ardent for words of the Torah it is permitted.

“Reading in the Torah.” Rebbi Joḥanan said, nobody was saying anything to him, not even a word from the Torah. Rebbi Simeon ben Laqish said to him, he himself would not have died if he had stated. What about it? As Rebbi Jehudah bar Pazi said in the name of Rebbi Joḥanan, because they were at a loss how to start with him, whether about his body, or his money, or the souls of his sons and daughters. A student of Rav Ḥisda became sick. He sent him two students to study with him. He turned before them into a kind of snake; they interrupted and he died. A student of Bar Pedaya became sick. He sent him two students to study with him. He turned before them into a kind of (oil cake) [a star]; they interrupted and he died. It was stated: But he may study a subject not familiar to him. As the following: Something happened to Rebbi Yasa. Rebbi Joḥanan sent him two students to study with him. If because it is permitted we do not know; or if because it was a subject not familiar to him we do not know. What was not familiar to Rebbi Yasa? But for example rabbinic decisions people are asked about and it is for him as if not familiar. Something happened to Rebbi Yose bar Petrus the first father-in-law of Rebbi Joshua ben Levi. Bar Qappara sent him two students to study with him. If because it is permitted we do not know; or if because he was ardent for words of the Torah we do not know. And it was stated thus: If he was ardent for words of the Torah it is permitted.

“Reading in the Torah.” Rebbi Joḥanan said, nobody was saying anything to him, not even a word from the Torah. Rebbi Simeon ben Laqish said to him, he himself would not have died if he had stated. What about it? As Rebbi Jehudah bar Pazi said in the name of Rebbi Joḥanan, because they were at a loss how to start with him, whether about his body, or his money, or the souls of his sons and daughters. A student of Rav Ḥisda became sick. He sent him two students to study with him. He turned before them into a kind of snake; they interrupted and he died. A student of Bar Pedaya became sick. He sent him two students to study with him. He turned before them into a kind of (oil cake) [a star]; they interrupted and he died. It was stated: But he may study a subject not familiar to him. As the following: Something happened to Rebbi Yasa. Rebbi Joḥanan sent him two students to study with him. If because it is permitted we do not know; or if because it was a subject not familiar to him we do not know. What was not familiar to Rebbi Yasa? But for example rabbinic decisions people are asked about and it is for him as if not familiar. Something happened to Rebbi Yose bar Petrus the first father-in-law of Rebbi Joshua ben Levi. Bar Qappara sent him two students to study with him. If because it is permitted we do not know; or if because he was ardent for words of the Torah we do not know. And it was stated thus: If he was ardent for words of the Torah it is permitted.

“Reading in the Torah.” Rebbi Joḥanan said, nobody was saying anything to him, not even a word from the Torah. Rebbi Simeon ben Laqish said to him, he himself would not have died if he had stated. What about it? As Rebbi Jehudah bar Pazi said in the name of Rebbi Joḥanan, because they were at a loss how to start with him, whether about his body, or his money, or the souls of his sons and daughters. A student of Rav Ḥisda became sick. He sent him two students to study with him. He turned before them into a kind of snake; they interrupted and he died. A student of Bar Pedaya became sick. He sent him two students to study with him. He turned before them into a kind of (oil cake) [a star]; they interrupted and he died. It was stated: But he may study a subject not familiar to him. As the following: Something happened to Rebbi Yasa. Rebbi Joḥanan sent him two students to study with him. If because it is permitted we do not know; or if because it was a subject not familiar to him we do not know. What was not familiar to Rebbi Yasa? But for example rabbinic decisions people are asked about and it is for him as if not familiar. Something happened to Rebbi Yose bar Petrus the first father-in-law of Rebbi Joshua ben Levi. Bar Qappara sent him two students to study with him. If because it is permitted we do not know; or if because he was ardent for words of the Torah we do not know. And it was stated thus: If he was ardent for words of the Torah it is permitted.

“Reading in the Torah.” Rebbi Joḥanan said, nobody was saying anything to him, not even a word from the Torah. Rebbi Simeon ben Laqish said to him, he himself would not have died if he had stated. What about it? As Rebbi Jehudah bar Pazi said in the name of Rebbi Joḥanan, because they were at a loss how to start with him, whether about his body, or his money, or the souls of his sons and daughters. A student of Rav Ḥisda became sick. He sent him two students to study with him. He turned before them into a kind of snake; they interrupted and he died. A student of Bar Pedaya became sick. He sent him two students to study with him. He turned before them into a kind of (oil cake) [a star]; they interrupted and he died. It was stated: But he may study a subject not familiar to him. As the following: Something happened to Rebbi Yasa. Rebbi Joḥanan sent him two students to study with him. If because it is permitted we do not know; or if because it was a subject not familiar to him we do not know. What was not familiar to Rebbi Yasa? But for example rabbinic decisions people are asked about and it is for him as if not familiar. Something happened to Rebbi Yose bar Petrus the first father-in-law of Rebbi Joshua ben Levi. Bar Qappara sent him two students to study with him. If because it is permitted we do not know; or if because he was ardent for words of the Torah we do not know. And it was stated thus: If he was ardent for words of the Torah it is permitted.

“Reading in the Torah.” Rebbi Joḥanan said, nobody was saying anything to him, not even a word from the Torah. Rebbi Simeon ben Laqish said to him, he himself would not have died if he had stated. What about it? As Rebbi Jehudah bar Pazi said in the name of Rebbi Joḥanan, because they were at a loss how to start with him, whether about his body, or his money, or the souls of his sons and daughters. A student of Rav Ḥisda became sick. He sent him two students to study with him. He turned before them into a kind of snake; they interrupted and he died. A student of Bar Pedaya became sick. He sent him two students to study with him. He turned before them into a kind of (oil cake) [a star]; they interrupted and he died. It was stated: But he may study a subject not familiar to him. As the following: Something happened to Rebbi Yasa. Rebbi Joḥanan sent him two students to study with him. If because it is permitted we do not know; or if because it was a subject not familiar to him we do not know. What was not familiar to Rebbi Yasa? But for example rabbinic decisions people are asked about and it is for him as if not familiar. Something happened to Rebbi Yose bar Petrus the first father-in-law of Rebbi Joshua ben Levi. Bar Qappara sent him two students to study with him. If because it is permitted we do not know; or if because he was ardent for words of the Torah we do not know. And it was stated thus: If he was ardent for words of the Torah it is permitted.

“Reading in the Torah.” Rebbi Joḥanan said, nobody was saying anything to him, not even a word from the Torah. Rebbi Simeon ben Laqish said to him, he himself would not have died if he had stated. What about it? As Rebbi Jehudah bar Pazi said in the name of Rebbi Joḥanan, because they were at a loss how to start with him, whether about his body, or his money, or the souls of his sons and daughters. A student of Rav Ḥisda became sick. He sent him two students to study with him. He turned before them into a kind of snake; they interrupted and he died. A student of Bar Pedaya became sick. He sent him two students to study with him. He turned before them into a kind of (oil cake) [a star]; they interrupted and he died. It was stated: But he may study a subject not familiar to him. As the following: Something happened to Rebbi Yasa. Rebbi Joḥanan sent him two students to study with him. If because it is permitted we do not know; or if because it was a subject not familiar to him we do not know. What was not familiar to Rebbi Yasa? But for example rabbinic decisions people are asked about and it is for him as if not familiar. Something happened to Rebbi Yose bar Petrus the first father-in-law of Rebbi Joshua ben Levi. Bar Qappara sent him two students to study with him. If because it is permitted we do not know; or if because he was ardent for words of the Torah we do not know. And it was stated thus: If he was ardent for words of the Torah it is permitted.

“Reading in the Torah.” Rebbi Joḥanan said, nobody was saying anything to him, not even a word from the Torah. Rebbi Simeon ben Laqish said to him, he himself would not have died if he had stated. What about it? As Rebbi Jehudah bar Pazi said in the name of Rebbi Joḥanan, because they were at a loss how to start with him, whether about his body, or his money, or the souls of his sons and daughters. A student of Rav Ḥisda became sick. He sent him two students to study with him. He turned before them into a kind of snake; they interrupted and he died. A student of Bar Pedaya became sick. He sent him two students to study with him. He turned before them into a kind of (oil cake) [a star]; they interrupted and he died. It was stated: But he may study a subject not familiar to him. As the following: Something happened to Rebbi Yasa. Rebbi Joḥanan sent him two students to study with him. If because it is permitted we do not know; or if because it was a subject not familiar to him we do not know. What was not familiar to Rebbi Yasa? But for example rabbinic decisions people are asked about and it is for him as if not familiar. Something happened to Rebbi Yose bar Petrus the first father-in-law of Rebbi Joshua ben Levi. Bar Qappara sent him two students to study with him. If because it is permitted we do not know; or if because he was ardent for words of the Torah we do not know. And it was stated thus: If he was ardent for words of the Torah it is permitted.

In any case mentioned in the Torah for whom a Cohen defiles himself an Israel mourns. They added to these his maternal brother and sister and his married sister; he mourns and is in deep mourning but would not defile himself. For his preliminarily wedded wife he neither mourns nor is a deep mourner nor defiles himself. It was stated: About any one would mourn one joins in the mourning. Rav’s sister died. He commanded to his son Ḥiyya, when you will visit us, take off your shoes. The sons of Rebbi Ḥanina the brother of Rebbi Mana, died. They came and asked Rebbi Yose, does one have to overturn the bed? He told them, it is unnecessary. Does one have to sleep on an overturned bed? He told them, it is unnecessary. What about reading the Shema` and praying? He told them, let us understand from the following: If he was occupied for corpse digging a grave and the time for reading the Shema` and praying arrived, he moves to a place of purity, puts on his tefillin, reads the Shema` and prays.

In any case mentioned in the Torah for whom a Cohen defiles himself an Israel mourns. They added to these his maternal brother and sister and his married sister; he mourns and is in deep mourning but would not defile himself. For his preliminarily wedded wife he neither mourns nor is a deep mourner nor defiles himself. It was stated: About any one would mourn one joins in the mourning. Rav’s sister died. He commanded to his son Ḥiyya, when you will visit us, take off your shoes. The sons of Rebbi Ḥanina the brother of Rebbi Mana, died. They came and asked Rebbi Yose, does one have to overturn the bed? He told them, it is unnecessary. Does one have to sleep on an overturned bed? He told them, it is unnecessary. What about reading the Shema` and praying? He told them, let us understand from the following: If he was occupied for corpse digging a grave and the time for reading the Shema` and praying arrived, he moves to a place of purity, puts on his tefillin, reads the Shema` and prays.

In any case mentioned in the Torah for whom a Cohen defiles himself an Israel mourns. They added to these his maternal brother and sister and his married sister; he mourns and is in deep mourning but would not defile himself. For his preliminarily wedded wife he neither mourns nor is a deep mourner nor defiles himself. It was stated: About any one would mourn one joins in the mourning. Rav’s sister died. He commanded to his son Ḥiyya, when you will visit us, take off your shoes. The sons of Rebbi Ḥanina the brother of Rebbi Mana, died. They came and asked Rebbi Yose, does one have to overturn the bed? He told them, it is unnecessary. Does one have to sleep on an overturned bed? He told them, it is unnecessary. What about reading the Shema` and praying? He told them, let us understand from the following: If he was occupied for corpse digging a grave and the time for reading the Shema` and praying arrived, he moves to a place of purity, puts on his tefillin, reads the Shema` and prays.

When does one overturn the couches? From the moment when the dead left the gate of the courtyard, the words of Rebbi Eliezer. But Rebbi Joshua says, from when the cover plate was laid on the grave. And when Rabban Gamliel died, after he left the gate of the courtyard, Rebbi Eliezer said to the students: Overturn the couches. And when the cover plate was laid on the grave, Rebbi Joshua said to the students: Overturn the couches. They said to him: We already did turn them over on the orders of the old man. Friday evening he rights his couch, at the end of Sabbat he overturns them. It was stated: A dargesh is put upright and is not turned over. Rebbi Simeon ben Eleazar says, he removes its qlmnṭryn and that is enough. Rebbi Yose in the name of Rebbi Joshua ben Levi: practice follows Rebbi Simeon ben Eleazar. Rebbi Jacob bar Aḥa in the name of Rebbi Yasa, a couch whose posts are upright and removed together with it, he takes them off and that is enough.

When does one overturn the couches? From the moment when the dead left the gate of the courtyard, the words of Rebbi Eliezer. But Rebbi Joshua says, from when the cover plate was laid on the grave. And when Rabban Gamliel died, after he left the gate of the courtyard, Rebbi Eliezer said to the students: Overturn the couches. And when the cover plate was laid on the grave, Rebbi Joshua said to the students: Overturn the couches. They said to him: We already did turn them over on the orders of the old man. Friday evening he rights his couch, at the end of Sabbat he overturns them. It was stated: A dargesh is put upright and is not turned over. Rebbi Simeon ben Eleazar says, he removes its qlmnṭryn and that is enough. Rebbi Yose in the name of Rebbi Joshua ben Levi: practice follows Rebbi Simeon ben Eleazar. Rebbi Jacob bar Aḥa in the name of Rebbi Yasa, a couch whose posts are upright and removed together with it, he takes them off and that is enough.

When does one overturn the couches? From the moment when the dead left the gate of the courtyard, the words of Rebbi Eliezer. But Rebbi Joshua says, from when the cover plate was laid on the grave. And when Rabban Gamliel died, after he left the gate of the courtyard, Rebbi Eliezer said to the students: Overturn the couches. And when the cover plate was laid on the grave, Rebbi Joshua said to the students: Overturn the couches. They said to him: We already did turn them over on the orders of the old man. Friday evening he rights his couch, at the end of Sabbat he overturns them. It was stated: A dargesh is put upright and is not turned over. Rebbi Simeon ben Eleazar says, he removes its qlmnṭryn and that is enough. Rebbi Yose in the name of Rebbi Joshua ben Levi: practice follows Rebbi Simeon ben Eleazar. Rebbi Jacob bar Aḥa in the name of Rebbi Yasa, a couch whose posts are upright and removed together with it, he takes them off and that is enough.

When does one overturn the couches? From the moment when the dead left the gate of the courtyard, the words of Rebbi Eliezer. But Rebbi Joshua says, from when the cover plate was laid on the grave. And when Rabban Gamliel died, after he left the gate of the courtyard, Rebbi Eliezer said to the students: Overturn the couches. And when the cover plate was laid on the grave, Rebbi Joshua said to the students: Overturn the couches. They said to him: We already did turn them over on the orders of the old man. Friday evening he rights his couch, at the end of Sabbat he overturns them. It was stated: A dargesh is put upright and is not turned over. Rebbi Simeon ben Eleazar says, he removes its qlmnṭryn and that is enough. Rebbi Yose in the name of Rebbi Joshua ben Levi: practice follows Rebbi Simeon ben Eleazar. Rebbi Jacob bar Aḥa in the name of Rebbi Yasa, a couch whose posts are upright and removed together with it, he takes them off and that is enough.

When does one overturn the couches? From the moment when the dead left the gate of the courtyard, the words of Rebbi Eliezer. But Rebbi Joshua says, from when the cover plate was laid on the grave. And when Rabban Gamliel died, after he left the gate of the courtyard, Rebbi Eliezer said to the students: Overturn the couches. And when the cover plate was laid on the grave, Rebbi Joshua said to the students: Overturn the couches. They said to him: We already did turn them over on the orders of the old man. Friday evening he rights his couch, at the end of Sabbat he overturns them. It was stated: A dargesh is put upright and is not turned over. Rebbi Simeon ben Eleazar says, he removes its qlmnṭryn and that is enough. Rebbi Yose in the name of Rebbi Joshua ben Levi: practice follows Rebbi Simeon ben Eleazar. Rebbi Jacob bar Aḥa in the name of Rebbi Yasa, a couch whose posts are upright and removed together with it, he takes them off and that is enough.

When does one overturn the couches? From the moment when the dead left the gate of the courtyard, the words of Rebbi Eliezer. But Rebbi Joshua says, from when the cover plate was laid on the grave. And when Rabban Gamliel died, after he left the gate of the courtyard, Rebbi Eliezer said to the students: Overturn the couches. And when the cover plate was laid on the grave, Rebbi Joshua said to the students: Overturn the couches. They said to him: We already did turn them over on the orders of the old man. Friday evening he rights his couch, at the end of Sabbat he overturns them. It was stated: A dargesh is put upright and is not turned over. Rebbi Simeon ben Eleazar says, he removes its qlmnṭryn and that is enough. Rebbi Yose in the name of Rebbi Joshua ben Levi: practice follows Rebbi Simeon ben Eleazar. Rebbi Jacob bar Aḥa in the name of Rebbi Yasa, a couch whose posts are upright and removed together with it, he takes them off and that is enough.

When does one overturn the couches? From the moment when the dead left the gate of the courtyard, the words of Rebbi Eliezer. But Rebbi Joshua says, from when the cover plate was laid on the grave. And when Rabban Gamliel died, after he left the gate of the courtyard, Rebbi Eliezer said to the students: Overturn the couches. And when the cover plate was laid on the grave, Rebbi Joshua said to the students: Overturn the couches. They said to him: We already did turn them over on the orders of the old man. Friday evening he rights his couch, at the end of Sabbat he overturns them. It was stated: A dargesh is put upright and is not turned over. Rebbi Simeon ben Eleazar says, he removes its qlmnṭryn and that is enough. Rebbi Yose in the name of Rebbi Joshua ben Levi: practice follows Rebbi Simeon ben Eleazar. Rebbi Jacob bar Aḥa in the name of Rebbi Yasa, a couch whose posts are upright and removed together with it, he takes them off and that is enough.

When does one overturn the couches? From the moment when the dead left the gate of the courtyard, the words of Rebbi Eliezer. But Rebbi Joshua says, from when the cover plate was laid on the grave. And when Rabban Gamliel died, after he left the gate of the courtyard, Rebbi Eliezer said to the students: Overturn the couches. And when the cover plate was laid on the grave, Rebbi Joshua said to the students: Overturn the couches. They said to him: We already did turn them over on the orders of the old man. Friday evening he rights his couch, at the end of Sabbat he overturns them. It was stated: A dargesh is put upright and is not turned over. Rebbi Simeon ben Eleazar says, he removes its qlmnṭryn and that is enough. Rebbi Yose in the name of Rebbi Joshua ben Levi: practice follows Rebbi Simeon ben Eleazar. Rebbi Jacob bar Aḥa in the name of Rebbi Yasa, a couch whose posts are upright and removed together with it, he takes them off and that is enough.

When does one overturn the couches? From the moment when the dead left the gate of the courtyard, the words of Rebbi Eliezer. But Rebbi Joshua says, from when the cover plate was laid on the grave. And when Rabban Gamliel died, after he left the gate of the courtyard, Rebbi Eliezer said to the students: Overturn the couches. And when the cover plate was laid on the grave, Rebbi Joshua said to the students: Overturn the couches. They said to him: We already did turn them over on the orders of the old man. Friday evening he rights his couch, at the end of Sabbat he overturns them. It was stated: A dargesh is put upright and is not turned over. Rebbi Simeon ben Eleazar says, he removes its qlmnṭryn and that is enough. Rebbi Yose in the name of Rebbi Joshua ben Levi: practice follows Rebbi Simeon ben Eleazar. Rebbi Jacob bar Aḥa in the name of Rebbi Yasa, a couch whose posts are upright and removed together with it, he takes them off and that is enough.

When does one overturn the couches? From the moment when the dead left the gate of the courtyard, the words of Rebbi Eliezer. But Rebbi Joshua says, from when the cover plate was laid on the grave. And when Rabban Gamliel died, after he left the gate of the courtyard, Rebbi Eliezer said to the students: Overturn the couches. And when the cover plate was laid on the grave, Rebbi Joshua said to the students: Overturn the couches. They said to him: We already did turn them over on the orders of the old man. Friday evening he rights his couch, at the end of Sabbat he overturns them. It was stated: A dargesh is put upright and is not turned over. Rebbi Simeon ben Eleazar says, he removes its qlmnṭryn and that is enough. Rebbi Yose in the name of Rebbi Joshua ben Levi: practice follows Rebbi Simeon ben Eleazar. Rebbi Jacob bar Aḥa in the name of Rebbi Yasa, a couch whose posts are upright and removed together with it, he takes them off and that is enough.

What is a couch and what is a dargesh? Rebbi Jeremiah said, one that one plaits on its body is a couch and one that one does not plait on its body is a dargesh. But have we not stated “Bed and crib after he rubs them with fish skin” If he plaits on its body, why does he rub? Rebbi Eleazar said, explain it with those Caesarean cribs that have holes.

What is a couch and what is a dargesh? Rebbi Jeremiah said, one that one plaits on its body is a couch and one that one does not plait on its body is a dargesh. But have we not stated “Bed and crib after he rubs them with fish skin” If he plaits on its body, why does he rub? Rebbi Eleazar said, explain it with those Caesarean cribs that have holes.