Explanation: However, R. Yochanan did not accept [the answer] from Shmuel, for R. Yochanan holds that private matters apply, like I explained above.

Implied question: The simple meaning of the verse is that someone else grows his hair long and tears his clothes, but they (Aharon u'Vanav) may not!

Answer: It seems that this is a mere Asmachta, for we do not bring it in Sanhedrin (83a) among matters for which one is Chayav Misah [b'Yedei Shamayim].

Explanation (Tosfos ha'Rav): Rav holds that wrapping the head unlike Yishmaelim is [called] wrapping.

If not specified otherwise, when Rav and Shmuel argue [about Isurim], the Halachah follows Rav.

Assertion: Some explain that washing the hands [and feet in hot water on Erev Shabbos], which we say here is Reshus (optional), is according to the opinion (Shabbos 25b) that without Avelus, it is Reshus;

However, according to Rav Nachman bar Yitzchak, who says there that it is a Mitzvah, also for an Avel it is a Mitzvah, and not Reshus!

Rejection: We need not say so. Rather, our Gemara means that due to Avelus, it is not obligatory to show that there is no Avelus on Shabbos.

Question: Just like we say that his shoes prove about him, why don't we say that one of these other matters [forbidden to Avelim during the week] proves about him?

If so, it is obligatory to conduct only one matter [normally forbidden to Avelim]!

Answer: Perhaps [wearing] shoes is a better proof than the other matters.

Implied question: We said above (20b) that if [an Avel] obtained a Chaluk within seven days, even though it is not Sha'as Chimum [he must tear it]!

Answer #1: Perhaps that is when he already tore. Here we discuss one who did not yet tear.

Note: The Maharsha asked that above, we discussed one who did not have a Chaluk to tear initially!

Answer #2: One who did not have a Chaluk at first (when he heard of the death) is obligated to tear when he will get a Chaluk, even if it is not Sha'as Chimum.

Answer #3: I say that one can always become heated over his Mes, even a long time after the death. This is properly called Sha'as Chimum.

This is like we say about Rabanan, because they remember the teachings [of the Mes, even afterwards is Sha'as Chimum]. Likewise, one can become heated about any Mes.

Implied question: We ask below, and do not answer like this!

Answer: This is because without this answer, we gave a good answer.

Question: This is difficult for what I explained above (20b), that the text says that R. Chananyah says that one who has only one Chaluk... in such a case, that he changes and tears;

Note: The Maharsha suggests that the text say "R. Chananel." Indeed, some texts of R. Chananel (20b) say "one who has only one Chaluk", unlike our text, which says "one who had no Chaluk..."

Here, we say that for a parent that he changes and tears all seven days. Above; we say that for a parent, one always tears! This requires investigation.

Pesak: Bahag rules like R. Yochanan, unlike Rav and Shmuel, who say above that relations are Reshus. This is private matters;

Support: Also in Kesuvos (4a), we say "this supports R. Yochanan", for Abaye and Rava hold like him.

Question: We hold that in Aveilus, the Halachah [always] follows the lenient opinion!

Answer: This is when Tana'im argue. This general rule does not apply to an argument of Amora'im.

Question: I am unsure. Perhaps just like we permit in his house these matters of tearing and wrapping the head, if wearing shoes is forbidden in private, and similarly other matters.

Explanation: All the more so, Rosh Hashanah and Yom Kipur [are like Shabbos];

R. Gamliel says, Rosh Hashanah and Yom Kipur are like Regalim, and all the more so Shavu'os [even] after the Churban.

The wording of the Mishnah is awkward. It should have taught "R. Gamliel says, even Rosh Hashanah and Yom Kipur..."

Implied question: Why didn't we ask "Chachamim are just like the first Tana" [who said that Regalim interrupt]?

Answer: We could say that all of the Tana'im (after the first Tana) come to explain the first Tana.

Support: This is like "Lo Yarbeh Lo Nashim" in Sanhedrin 21a (R. Shimon is like the first Tana), and the Mishnah in Zevachim 83a (R. Yehoshua and R. Gamliel explain the first Tana).

Question: Since Shmuel said (18a, 22a) that in Aveilus, the Halachah [always] follows the lenient opinion, why did he need to rule here like R. Gamliel?

Answer: There is also a stringency in his opinion. If one buried the Mes close to dark, and there was no time to observe Avelus, or if Nochrim buried the Mes on Yom Tov, or he heard a Shemu'ah Kerovah on Yom Tov, if they (Rosh Hashanah and Yom Kipur) are like Regalim, they do not count towards Shivah;

If they are like Shabbos, they count towards Shivah.

In Kidushin (80b), it explains that even though one man may not be secluded with two women, at a time of Avelus, they are distracted, so it is permitted.

Rashi's opinion: This is when his months [of gestation] were not completed.

Opinion #2: However, even if we discuss when his months were completed, even though we mourn over him, like it says in Shabbos (136a) and Bechoros (49a), in any case we are not so stringent to pain him;

This is like we find in the cases below. Based on how old he was, we are stringent for his honor.

Explanation: They console him in public.

Note: The Maharsha says this is the end of this Dibur. The following words begin a new Dibur that pertains to 24a.

Opinion #1 (Rashi): Above, Rashi explained that if he wants, [he may] change into clothes that he laundered before Avelus, in order to wear laundered clothes, for "Chaluk" is a laundered garment. (I did not find this in our text of Rashi.)

Inference: Here it connotes that Rashi permits garments laundered before his Avelus.

Opinion #2 (Tosfos): If he wants, [he may] change [only] into clothes that were not laundered, for Chaluk is a garment, and it is normal to wear it and change without laundering. My grandfather R. Yitzchak holds like this.

Question (Ri, against Rashi): If one may wear clothes laundered before Avelus, presumably we permit also garments Meguhatzim before Avelus;

If so, what is the source above (23a) that Abaye [who wore an old white Meguhatz garment] holds like Rebbi, and Rava [who wore a new red Meguhatz garment] holds like R. Elazar b'Rebbi Shimon? Perhaps they were Meguhatzim before the Avelus!

Answer: Since they permitted particularly these, but not new white garments, this shows that they hold like this.

The custom: However, now the custom is that someone else wears them for a day or half a day, and this is not called a laundered garment for him (the Avel).

Explanation: Twelve months is not enough.

Citation: In Maseches Semachos it seems to me that the text says "a three-year old is taken out in a bed. R. Akiva..." i.e. he does not require three years.

Pesak: If he died on day 30, [we] rule in Bechoros (49a) that a baby who lived 30 days is not a Nefel.

Regarding Avelus, [if a baby died on] day 30, [it] is like [dying on] the day before, and we do not mourn over him. Presumably, the same applies regarding a Bechor.

Note: The Rashash asks that they argue about a Bechor there! Perhaps Tosfos discusses when we do not know that his months were completed. Or, the text should say "regarding Kavod."

Implied question: Why don't we bring the Beraisa of R. Eliezer ben Yakov, which learns Tashlumim from "u'Krasem uv'Kutzrechsem" - the Chag on which you read and harvest is Shavu'os;

Reish Lakish expounds, "Chag ha'Katzir" - on which Chag are you Chogeg (bring Chagigah) and harvest? This is Shavu'os.

Answer: We do not know how many days [of Tashlumim] if not from R. Oshaya (who makes a Hekesh to Pesach and Sukos), like it says in Chagigah (17b).

Question: What is his (R. Oshaya's) source that Shavu'os is like Regalim nowadays? There is no Tashlumim [nowadays]!

Suggestion: Our Mishnah connotes like this. "Shavu'os is like Regalim" connotes that it is totally [like them].

Rejection: How does he (the Tana) know this?

Answer: Since Shavu'os is one day, and it is considered like Pesach and Sukos when the Mikdash stands regarding Tashlumim, also for us [after the Churban, regarding Avelus] it is like the Regel of Pesach or Sukos.

Distinction: However, regarding Rosh Hashanah and Yom Kipur, it seems that they do not hold like this, that they should be considered like seven days, since he (R. Oshaya) mentioned only Shavu'os;

He does not hold like R. Gamliel and Rav Papa below, who say that even Rosh Hashanah and Yom Kipur are like Regalim. It is always in place of (i.e. like) Pesach and Sukos.

Question (Tosfos ha'Rav): Why do we need that Rosh Hashanah be considered like seven days? Even without this, one may shave on Erev Yom Kipur, for he buried his Mes eight days before Yom Kipur, so the decree of Sheloshim is Batel!

Answer #1 (Tosfos ha'Rav): This affects one who did not shave on Erev Yom Kipur. (Then, Yom Kipur is not Mevatel Sheloshim.) He may not shave after Yom Kipur;

However, now that we consider Rosh Hashanah like seven days, and Yom Kipur is like seven days, and Erev Rosh Hashanah is considered like seven days [from burial] before [Rosh Hashanah], and there are seven days between Rosh Hashanah and Yom Kipur, he waits two days after Yom Kipur, and he may shave.

Note: Why do we count only seven days between Rosh Hashanah and Yom Kipur? The Rashash answers that the two days of Rosh Hashanah are considered like one.

Rejection: We hold like Aba Sha'ul, who said above (19b) that [one who did not shave on Erev ha'Regel,] he shaves after the Regel!

Answer #2: Rather, it affects a Shemu'ah Rechokah. We consider a Shemu'ah two days after Yom Kipur [of a death before Rosh Hashanah] to be a Shemu'ah Rechokah.

Objection: This is a very poor answer. It is not explicit anywhere that a Shemu'ah is considered Rechokah in less than 30 days!

Answer #3: It would be easier to say that after Rosh Hashanah is considered the third week. We say above that [in the third week] he sits in his place.

Answer #4: The question is not difficult at all. We say that [if the Mes died] eight days before the Regel the decree of Sheloshim is Batel, only if he observed Avelus seven days;

This person (who became an Avel on Erev Rosh Hashanah) observed Avelus only one day. We do not say that Yom Kipur is Mevatel Sheloshim.

Question: I do not know why the Rav did not explain like this. This is obvious!

The Rav's opinion: Below, the Rav explained similar to this. [If the Mes died] one day before the Chag (is like seven days), and the Chag (is seven days), and its eighth day (Shemini Atzeres counts like another seven), here is 21 days.

Only in such a case (he died before Sukos) we say that Shemini Atzeres completes 21 days, but if he died during the Regel, and [the Avel] did not conduct Avelus before the Regel, Shemini Atzeres counts like only one day towards Sheloshim.

So it seems to me. I do not know this so clearly. So the Rav explained (said).

Bahag's opinion: Nowadays that we observe two days [in Chutz la'Aretz], if a Mes died on Yom Tov Rishon, one does not conduct Avelus until Motza'ei Yom Tov Sheni. Yom Tov Sheni counts towards Shivah;

If he died on Yom Tov Sheni, he conducts Avelus that day;

Since Yom Tov Sheni is mid'Rabanan, Avelus mid'Oraisa of the first day [of death], which is mid'Oraisa, like it says in Zevachim (100b), is Mevatel Yom [Tov] Sheni mid'Rabanan.

Rebuttal: The Ri disagreed. This is not the custom at all. Elsewhere, I explained this.

Citation (Yerushalmi): This is only for relatives proper to mourn, like the case of R. Avin, who died during the Moed, R. Mana did not eulogize him. He said "after the Moed we will show honor to him."

It concludes "if a Chacham died, everyone is like his relatives. These and these (those present at the time of death, and those who were not) have Seudas Havra'ah (the Avel's first meal after the burial):

Inference: Havra'ah applies without Avelus, e.g. during the Regel.

Below (25b), we say that even for one's Rebbi who taught to him Chachmah, he sits only one day.

Question: If so, we should require Havra'ah for a Shemu'ah Rechokah, and we do not find that they made Seudas Havra'ah for R. Chiya [when Rav told him that his father and mother died]!

Rather, he (R. Chiya) said (20a) "take my Kelim after me to the bathhouse" (to show that Avelus for a Shemu'ah Rechokah is only one day, and Miktzas ha'Yom k'Kulo)!

Answer: Perhaps [Chachamim] were more stringent than about Havra'ah, due to the honor of the Chacham.