web analytics
December 26, 2014 / 4 Tevet, 5775
 
At a Glance
Judaism
Sponsored Post
8000 meals Celebrate Eight Days of Chanukah – With 8,000 Free Meals Daily to Israel’s Poor

Join Meir Panim’s campaign to “light up” Chanukah for families in need.



Celebration, Serenity, And Mourning (Moed Katan 19a)

Grunfeld-Raphael-logo

She returned from the cemetery on Friday afternoon, Erev Sukkot, just before sundown, after bidding him a final farewell. She took off her shoes and sat down on the living room floor. Then she got right back up again. She went to the table and lit the yahrzeit candle, the Yom Tov candles, and the Shabbat candles. She welcomed Yom Tov and Shabbat. On Monday, Chol HaMoed Sukkot, she dragged herself to work. She missed him terribly. And she missed the shiva.

Shiva is the seven-day mourning period immediately following the burial of a relative, during which one stays at home, sits on a low chair, wears no shoes, and is comforted by a stream of visitors. After the shiva one goes to work. A second period of mourning sets in for 23 days. This period is called the shloshim, during which time certain restrictions observed during the shiva continue to apply, including not shaving, not cutting one’s hair, and not attending celebrations.

The arrival of Yom Tov terminates the shiva a relative had begun observing before Yom Tov. Similarly, the arrival of Yom Tov terminates the period of shloshim a relative had begun observing before Yom Tov. In a situation where the deceased died on Erev Yom Tov, shiva may last for only a few short moments before Yom Tov and there will be no continuation of the shiva following Yom Tov. Similarly, if Yom Tov arrives after the relative began to observe the shloshim, there is no continuation of the shloshim after Yom Tov unless the deceased was a parent.

The arrival of Shabbat however, does not cancel the shiva or the shloshim. If Shabbat could cancel the shiva, there would never be a shiva. On Shabbat the mourner may leave his house to attend synagogue and mourning is conducted in private. Although Yom Tov has the power to cut short the shiva and the shloshim, it does not have the power to cancelthem entirely so that they are never experienced at all. One must have observed shiva or shloshim even for only a moment in order for Yom Tov to cut them short. If, however, there was no opportunity to observe even a moment of shiva or shloshim before the arrival of Yom Tov (for example, if the relative died during Yom Tov), the full shiva and shloshim are observed after Yom Tov and the shloshim is counted from the day of the burial.

Why does Yom Tov cut short shiva and shloshim?

According to Rabbi Eliezer, it is because the eight days of Sukkot and Pesach overlap the days of the shiva. Where, however, Yom Tov lasts for fewer than seven days, as in the case of Shavuot, Rosh Hashanah, and Yom Kippur, Rabbi Eliezer rules the shiva is not cut short but resumes after Yom Tov.

Rabbi Gamliel disagrees. The power of Yom Tov to cut short the shiva has nothing to do with the overlap of days. It is more fundamental. On Yom Tov, explains Rabbi Gamliel, we are commanded to celebrate – vesamachta bechagecha.” Celebration and mourning are incompatible. Although people have been known to laugh and cry at the same time, one cannot be commanded to do so. Not only would this be an impossible task, it would also be disrespectful to the deceased. Therefore, since we are required to celebrate all the Yamim Tovim and since all the Jewish festivals are called “moadim,” they all have the power to cut short the shiva, irrespective of whether they are seven-day or one-day festivals. Accordingly, the arrival of Pesach, Shavuot, Rosh Hashanah, Yom Kippur, and Sukkot cut short the shiva.

About the Author: Raphael Grunfeld’s book, “Ner Eyal on Seder Moed” (distributed by Mesorah) is available at OU.org and your local Jewish bookstore. His new book, “Ner Eyal on Seder Nashim & Nezikin,” will be available shortly.


If you don't see your comment after publishing it, refresh the page.

Our comments section is intended for meaningful responses and debates in a civilized manner. We ask that you respect the fact that we are a religious Jewish website and avoid inappropriate language at all cost.

If you promote any foreign religions, gods or messiahs, lies about Israel, anti-Semitism, or advocate violence (except against terrorists), your permission to comment may be revoked.

One Response to “Celebration, Serenity, And Mourning (Moed Katan 19a)”

Comments are closed.

SocialTwist Tell-a-Friend

Current Top Story
Ayala Shapira, 11, is fighting for her life after suffering burn wounds when an Arab terrorist threw a Molotov cocktail at the car in which she was riding.
‘Slight Improvement’ in Life-threatening Condition of Firebomb Victim
Latest Judaism Stories
Grunfeld-Raphael-logo

The court cannot solely rely on death certificates issued by non-Jewish institutions without conducting its own investigation into the facts of the case.

Business-Halacha-logo

“I’m still not sure we have a right to damage his property,” said Mrs. Schloss. “Can you ask someone?”

Rabbi Sacks

Jacob’s blessing of Ephraim over Manasseh had nothing to do with age and everything to do with names

The Glory of Joseph

Slavery was universal; So, why was Egypt targeted in this object lesson?

Rav Akiva Eiger is assuming that the logic of the halacha that both the son and his mother are obligated to honor his father and therefore he must honor his fathers wishes first, is a mathematical equation.

The first requirement is a king must admit when he is wrong.

Reward And Punishment
‘Masser Rishon For The levi’im’
(Yevamos 86a)

Question: If Abraham was commanded to circumcise his descendants on the eighth day, why do Arabs – who claim to descend from Abraham through Yishmael – wait until their children are 13 to circumcise them? I am aware that this is a matter of little consequence to our people. Nevertheless, this inconsistency is one that piques my curiosity.

M. Goldman
(Via E-mail)

Reb Shlomo Zalman could not endure honorifics applied to him because of his enormous humility

Because we see these events as world changing, as moments in history, they become part of us forever.

They stammer “I’m not Orthodox,” as if that absolves them from the responsibility of calling to G-d

It’s fascinating how sources attain the status “traditional,” or its equivalent level of kashrus.

She was determined that the Law class was Dina’s best chance of finding a husband, and that was the real reason she wanted her to go to college.

But who would have ever guessed that Hashem would unlock the key to the birth on same day as the English anniversary of our wedding.

Rabbi Fohrman explores the question of how God communicates with us today.

More Articles from Raphael Grunfeld
Grunfeld-Raphael-logo

The court cannot solely rely on death certificates issued by non-Jewish institutions without conducting its own investigation into the facts of the case.

Grunfeld-Raphael-logo

When the inability cannot be clearly attributed to either spouse, the halacha is the subject of debate among the Rishonim.

The child of a Jewish mother from a union with a non-Jewish father is not a mamzer.

Although the conversion ceremony involves more than circumcision and immersion, these are the two essential requirements, without which the conversion is ineffective.

If a man dies childless, the Torah commands the deceased’s brother to marry his brother’s widow in a ceremony known as yibum, or to perform a special form of divorce ceremony with her known as chalitzah.

What if, at the moment of the late brother’s death, the surviving brother cannot effect yibum because the widow is a niddah?

The Torah lists twenty-one close relatives a man may not marry.

In the same way as a married woman is precluded from marrying another man without a get, so too is this widow prohibited from marrying another man without chalitzah.

Printed from: http://www.jewishpress.com/judaism/halacha-hashkafa/celebration-serenity-and-mourning-moed-katan-19a/2014/09/04/

Scan this QR code to visit this page online: