(a)Rebbi Yochanan asked Shmuel whether Avelus applies on Shabbos or not. What did he reply?
(b)What did Rav Papa comment when the Rabanan, citing Shmuel, declared 'Avel she'Shimesh Mitaso, Chayav Misah'?
(c)Shmuel learned this from a Pasuk in Shemini. What does the Pasuk say there?
(d)What does Rafram bar Papa quoting Maseches Semachos, say happened to a man who could not restrain himself from Tashmish ha'Mitah during Avelus?
1)
(a)Rebbi Yochanan asked Shmuel whether Avelus applies on Shabbos or not - he replied in the negative.
(b)When the Rabanan, citing Shmuel, declared 'Avel she'Shimesh Mitaso, Chayav Misah' - Rav Papa commented that they should re-place the 'Chayav Misah' with 'Asur', and quote the author as Rebbi Yochanan (who did not accept Shmuel's previous ruling). Should they decline to do so, they should replace Shimeish Mitaso with she'Lo Para v'she'Lo Pireim (who did not let his hair grow or who did not tear his clothes), Chayav Misah'.
(c)Shmuel learned this from the Pasuk in Shemini (following the death of Nadav and Avihu) - "Rosheichem Al Tifra'u, u'Vigdeichem Lo Sifromu v'Lo Samusu".
(d)Rafram bar Papa quoting Maseches Semachos, related that when a certain man, who could not restrain himself from Tashmish ha'Mitah during Avelus, died - pigs snatched his body (some say his Ever Milah).
2)
(a)What did Shmuel mean when he said (in connection with Avelus on Shabbos) 'Pe.Cha.Z. Chovah'
(b)He then added 'Ne.Se.R.' ('Ne'ilas ha'Sandal, Tashmish ha'Mitah and Rechitzas Yadayim v'Raglayim b'Chamin Arvis') Reshus. Why are these too not obligatory on Shabbos, like the first set?
(c)According to Rav, Peri'as ha'Rosh is not obligatory on Shabbos, since some people cover their heads anyway, even when they are not Avelim. On what grounds does Shmuel hold that it is? Why should it be any different than wearing shoes, which not everybody does on Shabbos (and which is therefore not obligatory for an Avel)?
(d)Under which condition does Rebbi Yochanan permit an Avel to cover his head on Shabbos, even according to Shmuel, who normally requires uncovering it?
2)
(a)Shmuel said 'Pe.Cha.Z. Chovah, Ne.Se.R. Reshus', which stands for stands for Pe'ri'as ha'Rosh, Chazaras K'ra la'Achorav and Zekifas ha'Mitah, respectively (meaning that an Avel is obligated to uncover his head, fold the tear back [so that it should not be visible] and turn the bed the right way. The reason for all these is because it would otherwise constitute Avelus b'Farhesya (public Avelus), which everyone agrees, is Asur on Shabbos (see Ritva).
(b)He then added 'Ne.Se.R.' ('Ne'ilas ha'Sandal, Tashmish ha'Mitah and Rechitzas Yadayim v'Raglayim b'Chamin Arvis') Reshus. These are not obligatory like the first set - because not everyone wears shoes, washes with warm water or indulges in Tashmish ha'Mitah, in which case refraining from performing them does not constitute an act of Avelus.
(c)According to Rav, Peri'as ha'Rosh is not obligatory on Shabbos, since some people cover their heads anyway, even when they are not Avelim. Shmuel maintains however - that Atifas ha'Rosh constitutes covering the entire head and face, right down to the crevices in the chin (like the Arabs wear their head-dress, something that nobody but an Avel would normally do.
(d)Rebbi Yochanan permits an Avel to cover his head on Shabbos, even according to Shmuel, who normally requires uncovering it - if he is wearing shoes, a clear indication that he is not practicing Avelus on Shabbos.
3)
(a)When is the time to tear Keri'ah, according to Shmuel?
(b)For whom did Shmuel tear twelve garments?
(c)How many garments did Rebbi Yochanan tear when he heard that Rebbi Chanina had died?
(d)How do we reconcile this with Shmuel's current statement?
3)
(a)According to Shmuel - the time to tear Keri'ah is the moment the relative dies, when the pain is the most intense.
(b)Shmuel tore twelve garments, when he heard - that Rav had died.
(c)When Rebbi Yochanan heard that Rebbi Chanina had died, he tore - thirteen fine woolen garments.
(d)To reconcile this with Shmuel's current statement, we distinguish between relatives and Talmidei-Chachamim, whose sayings one remembers constantly. Consequently - the news of a Talmid-Chacham's death, is always considered like the time of death.
4)
(a)Ravin bar Ada, queried Shmuel from a Beraisa cited by Rava's Talmid Rav Amram. What distinction does the Tana draw between wearing ...
1. ... the garment on which one tore Keri'ah during the week and wearing it on Shabbos?
2. ...a fresh garment during the week and doing so on Shabbos?
(b)What is the Kashya on Shmuel?
(c)How did Rava answer the Kashya?
4)
(a)Ravin bar Ada, queried Shmuel from a Beraisa cited by Rava's Talmid Rav Amram, which draws between wearing ...
1. ... the garment on which one tore Keri'ah during the week - where the tear should always be in front (so that it is easily visible) and wearing it on Shabbos - when one may move it to the back.
2. ...a fresh garment during the week - which the Avel must subsequently tear, and doing so on Shabbos - which is permitted without tearing them.
(b)The Kashya on Shmuel is - from the latter case, when he tears during the week, even though it is after the actual time of death.
(c)To which Rava answered - that the Tana is talking about an Avel for his parents, who is obligated to tear in their honor, even after the time of death if necessary.
5)
(a)Rav Oshaya's father and Bar Kapara argue over the Din with regard to the additional tears that he makes later for his parents. What is their Machlokes?
(b)Rav Oshaya holds that the garment may not be re-sewn. What do we try to prove from there (regarding the above Machlokes)?
(c)How do we refute this proof?
5)
(a)Rav Oshaya's father and Bar Kapara argue over - whether the additional tears that an Avel makes later for his parents may be professionally re-sewn or not.
(b)Rav Oshaya holds that the garment may not be re-sewn, a proof, we suggest - that he is the one who is stringent in the previous Machlokes.
(c)We refute this proof however, on the grounds that Rav Oshaya could equally-well have learned it from Bar Kapara, who was his Rebbe (leaving the matter of who says what open to debate).
6)
(a)What is the significance of Rava's statement, that an Avel may wear a torn garment in the house on Shabbos?
(b)Abaye asked Rav Yosef why, as an Avel, he covered his head with a Sudar in the house on Shabbos. What did he reply?
6)
(a)By permitting an Avel to wear a torn garment in the house on Shabbos - Rava has demonstrated that he holds like Rebbi Yochanan (that Avelus she'be'Tzin'ah does apply on Shabbos).
(b)When Abaye asked Rav Yosef why, as an Avel, he covered his head with a Sudar in the house on Shabbos - he replied that he held like Rebbi Yochanan.
7)
(a)Rav Gidal bar Menashyah Amar Shmuel rules like Raban Gamliel in our Mishnah with regard to Rosh Hashanah and Yom Kippur. What did Raban Gamliel say?
(b)Others quote Rav Gidal bar Menashyah with regard to the Beraisa in Semachos, which deals with the burial of a little baby. How is a baby of less than thirty days that dies, carried to the Beis Olam?
(c)According to the Tana Kama, he is buried with one woman and two men. Why not two women and one man?
(d)What does Aba Shaul say in this regard? On what grounds does he argue with the Tana Kama (See Tosfos DH 'Aba Shaul').
7)
(a)Rav Gidal bar Menashyah Amar Shmuel rules like Raban Gamliel in our Mishnah - who said that (regarding Avelus) Rosh Hashanah and Yom Kippur have the same Din as Yom Tov.
(b)Others quote Rav Gidal bar Menashyah with regard to the Beraisa in Semachos, which deals with the burial of a little baby. A baby of less than thirty days that dies is carried to the Beis Olam - in his mother's arms.
(c)According to the Tana Kama, he is buried with one woman and two men - not with two women and one man, because of Yichud (the prohibition of a man secluding himself with one or two women).
(d)Aba Shaul - argues with the Tana Kama, inasmuch as he permits even two women and one man to be alone in a room (see Tosfos Amud 2, DH 'Aba').
24b----------------------------------------24b
8)
(a)What does the Tana Kama say about the burial of a baby of more than thirty days? How does it differ from one who was less?
(b)What does Rebbi Yehudah add to that?
(c)In which two other ways (besides the fact that one makes a Shurah for him after the burial), do the Halachos of the two babies differ?
8)
(a)The Tana Kama rules that a baby of more than thirty days who dies - is carried out in a casket, and not in his mother's arms.
(b)Rebbi Yehudah adds - that he must be carried by two people (Derech Kavod) and not slung over the shoulders of the person carrying him.
(c)When he dies, besides that fact that one makes a Shurah for him after the burial - one also recites Birchas Avelim (in the street) and Tanchumei Avelim (in the Avel's home), which one does not do for a baby of less than thirty days who died.
9)
(a)What does the Tana Kama say about the burial of a baby of more than twelve months?
(b)How does Rebbi Akiva qualify this ruling? What additional condition does he require?
(c)According to Rebbi Shimon ben Elazar, when someone is buried on a stretcher, many people tend to participate in the Levayah. What does Rebbi Elazar ben Azaryah say?
(d)What is the definition of 'well-known' in this regard?
9)
(a)The Tana Kama requires a baby of more than twelve months to be buried - on a stretcher (like a grown-up), and not in a casket.
(b)Rebbi Akiva qualifies this ruling - by adding that, in addition, either he must also look as if he was two years old, or vice-versa.
(c)According to Rebbi Shimon ben Elazar, when someone is buried on a stretcher, many people tend to participate in his Levayah. According to Rebbi Elazar ben Azaryah - when someone is well-known, then people are obligated to become involved with his burial; otherwise not.
(d)'Well-known' in this regard means - that he already reached the stage where he would often leave the house.
10)
(a)With regard to a Hesped for a baby, Rebbi Meir quoting Rebbi Yishmael, says that one eulogizes the son of poor parents from age three, and of wealthy parents, from age five. What does Rebbi Yehudah say in Rebbi Yishmael's name?
(b)Why the difference between the son of poor parents and the son of rich ones?
(c)Like whom does Rav Gidal bar Menashyah Amar Rav rule?
(d)What does the Tana say about the son of elderly parents?
10)
(a)With regard to a Hesped for a baby, Rebbi Meir quoting Rebbi Yishmael, says that one eulogizes the son of poor parents from age three, and of wealthy parents, from age five. According to Rebbi Yehudah quoting Rebbi Yishmael - it is from the age of five for the son of poor parents, and six, for the son of wealthy ones.
(b)The reason for the difference is - because poor parents are generally more sad at their son's death than wealthy ones.
(c)Rav Gidal bar Menashyah Amar Rav rules - like Rebbi Yehudah.
(d)The Tana says that the son of elderly parents - has the same Din as the son of poor ones.
11)
(a)What did Rebbi Anani bar Sason Darshen at the entrance to the house of the Nasi, with regard to someone who dies on Erev Shavu'os? How many days of Sheloshim are accounted for when Isru Chag Shavu'os arrives?
(b)On what condition does Erev Shavu'os count as seven days?
(c)Why was Rebbi Ami upset with Rav Anani Bar Sason?
11)
(a)Rebbi Anani bar Sason Darshen at the entrance to the house of the Nasi that if someone dies (even one hour) before Shavu'os - Erev Shavu'os counts as seven days of the Sheloshim, and Shavu'os itself another seven, leaving the Avel with another sixteen days of Sheloshim.
(b)Erev Shavu'os counts as seven days - provided he managed to sit Shiv'ah (even for a few minutes) before Yom Tov came in.
(c)Rebbi Ami was upset with Rav Anani Bar Sason - for issuing this ruling it in his own name, and not in the name of the author, Rebbi Elazar Amar Rebbi Oshayah.
12)
(a)From where do we know that Shavu'os has seven days of Tashlumin?
(b)How many days of Sheloshim will be accounted for the day after Yom Tov, if someone dies the day before ...
1. ... Rosh Hashanah?
2. ... Sukos?
12)
(a)We learn the seven days of Tashlumin by Shavu'os - from the Pasuk in Re'eh "b'Chag ha'Matzos, uv'Chag ha'Shavu'os uv'Chag ha'Sukos", comparing Shavu'os to Pesach in this regard (See Rosh Hashanah 4b).
(b)If someone dies the day before ...
1. ... Rosh Hashanah - fourteen days of Sheloshim are accounted for, in the same way as we just learned by Shavu'os.
2. ... Succos - then, when Isru Chag Succos arrives, only another nine days of Sheloshim (eight in Chutz la'Aretz) will remain (because Erev Succos, Succos and Shemini Atzeres account for seven days each).
13)
(a)What did Ravina reply, when Rav Chaviva from Sura di'Pras asked him whether he had really said that the day before Rosh Hashanah plus Rosh Hashanah accounted for fourteen days of the Sheloshim?
(b)According to the Tana of our Mishnah, what do the three Mitzvos of Keri'ah, Chalitzah (uncovering one's shoulders) and Havra'ah (providing the first meal after the burial) have in common?
(c)On what does one serve the Se'udas Havra'ah on Chol ha'Mo'ed?
13)
(a)When Rav Chaviva from Sura di'Pras asked Ravina whether he had really said that the day before Rosh Hashanah plus Rosh Hashanah accounted for fourteen days of the Sheloshim - he replied that he had merely ruled like Raban Gamliel (that Rosh Hashanah has the Din of Yom Tov in this regard).
(b)According to the Tana of our Mishnah, what the three Mitzvos of Keri'ah, Chalitzah (uncovering one's shoulders) and Havra'ah (providing the first meal after the burial [on Chol ha'Mo'ed]) - are all confined to relatives of the deceased, and should not be performed by anybody else.
(c)The Se'udas Havra'ah on Chol ha'Mo'ed - should be served on a bed that is not overturned.
