1. Hebrew Bible, Exodus, 25.4, 26.1, 26.31, 26.36, 27.9, 27.16, 27.18, 28.5-28.6, 28.8, 28.15, 28.29, 28.35, 35.6, 35.23, 35.25, 35.35, 36.35, 37.3, 37.5, 37.7, 37.14, 37.16, 37.21 (9th cent. BCE - 3rd cent. BCE)
| 25.4. וּרְאֵה וַעֲשֵׂה בְּתַבְנִיתָם אֲשֶׁר־אַתָּה מָרְאֶה בָּהָר׃ 25.4. וּתְכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ וְעִזִּים׃ 26.1. וְאֶת־הַמִּשְׁכָּן תַּעֲשֶׂה עֶשֶׂר יְרִיעֹת שֵׁשׁ מָשְׁזָר וּתְכֵלֶת וְאַרְגָּמָן וְתֹלַעַת שָׁנִי כְּרֻבִים מַעֲשֵׂה חֹשֵׁב תַּעֲשֶׂה אֹתָם׃ 26.1. וְעָשִׂיתָ חֲמִשִּׁים לֻלָאֹת עַל שְׂפַת הַיְרִיעָה הָאֶחָת הַקִּיצֹנָה בַּחֹבָרֶת וַחֲמִשִּׁים לֻלָאֹת עַל שְׂפַת הַיְרִיעָה הַחֹבֶרֶת הַשֵּׁנִית׃ 26.31. וְעָשִׂיתָ פָרֹכֶת תְּכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ מָשְׁזָר מַעֲשֵׂה חֹשֵׁב יַעֲשֶׂה אֹתָהּ כְּרֻבִים׃ 26.36. וְעָשִׂיתָ מָסָךְ לְפֶתַח הָאֹהֶל תְּכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ מָשְׁזָר מַעֲשֵׂה רֹקֵם׃ 27.9. וְעָשִׂיתָ אֵת חֲצַר הַמִּשְׁכָּן לִפְאַת נֶגֶב־תֵּימָנָה קְלָעִים לֶחָצֵר שֵׁשׁ מָשְׁזָר מֵאָה בָאַמָּה אֹרֶךְ לַפֵּאָה הָאֶחָת׃ 27.16. וּלְשַׁעַר הֶחָצֵר מָסָךְ עֶשְׂרִים אַמָּה תְּכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ מָשְׁזָר מַעֲשֵׂה רֹקֵם עַמֻּדֵיהֶם אַרְבָּעָה וְאַדְנֵיהֶם אַרְבָּעָה׃ 27.18. אֹרֶךְ הֶחָצֵר מֵאָה בָאַמָּה וְרֹחַב חֲמִשִּׁים בַּחֲמִשִּׁים וְקֹמָה חָמֵשׁ אַמּוֹת שֵׁשׁ מָשְׁזָר וְאַדְנֵיהֶם נְחֹשֶׁת׃ 28.5. וְהֵם יִקְחוּ אֶת־הַזָּהָב וְאֶת־הַתְּכֵלֶת וְאֶת־הָאַרְגָּמָן וְאֶת־תּוֹלַעַת הַשָּׁנִי וְאֶת־הַשֵּׁשׁ׃ 28.6. וְעָשׂוּ אֶת־הָאֵפֹד זָהָב תְּכֵלֶת וְאַרְגָּמָן תּוֹלַעַת שָׁנִי וְשֵׁשׁ מָשְׁזָר מַעֲשֵׂה חֹשֵׁב׃ 28.8. וְחֵשֶׁב אֲפֻדָּתוֹ אֲשֶׁר עָלָיו כְּמַעֲשֵׂהוּ מִמֶּנּוּ יִהְיֶה זָהָב תְּכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ מָשְׁזָר׃ 28.15. וְעָשִׂיתָ חֹשֶׁן מִשְׁפָּט מַעֲשֵׂה חֹשֵׁב כְּמַעֲשֵׂה אֵפֹד תַּעֲשֶׂנּוּ זָהָב תְּכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ מָשְׁזָר תַּעֲשֶׂה אֹתוֹ׃ 28.29. וְנָשָׂא אַהֲרֹן אֶת־שְׁמוֹת בְּנֵי־יִשְׂרָאֵל בְּחֹשֶׁן הַמִּשְׁפָּט עַל־לִבּוֹ בְּבֹאוֹ אֶל־הַקֹּדֶשׁ לְזִכָּרֹן לִפְנֵי־יְהוָה תָּמִיד׃ 28.35. וְהָיָה עַל־אַהֲרֹן לְשָׁרֵת וְנִשְׁמַע קוֹלוֹ בְּבֹאוֹ אֶל־הַקֹּדֶשׁ לִפְנֵי יְהוָה וּבְצֵאתוֹ וְלֹא יָמוּת׃ 35.6. וּתְכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ וְעִזִּים׃ 35.23. וְכָל־אִישׁ אֲשֶׁר־נִמְצָא אִתּוֹ תְּכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ וְעִזִּים וְעֹרֹת אֵילִם מְאָדָּמִים וְעֹרֹת תְּחָשִׁים הֵבִיאוּ׃ 35.25. וְכָל־אִשָּׁה חַכְמַת־לֵב בְּיָדֶיהָ טָווּ וַיָּבִיאוּ מַטְוֶה אֶת־הַתְּכֵלֶת וְאֶת־הָאַרְגָּמָן אֶת־תּוֹלַעַת הַשָּׁנִי וְאֶת־הַשֵּׁשׁ׃ 35.35. מִלֵּא אֹתָם חָכְמַת־לֵב לַעֲשׂוֹת כָּל־מְלֶאכֶת חָרָשׁ וְחֹשֵׁב וְרֹקֵם בַּתְּכֵלֶת וּבָאַרְגָּמָן בְּתוֹלַעַת הַשָּׁנִי וּבַשֵּׁשׁ וְאֹרֵג עֹשֵׂי כָּל־מְלָאכָה וְחֹשְׁבֵי מַחֲשָׁבֹת׃ 36.35. וַיַּעַשׂ אֶת־הַפָּרֹכֶת תְּכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ מָשְׁזָר מַעֲשֵׂה חֹשֵׁב עָשָׂה אֹתָהּ כְּרֻבִים׃ 37.3. וַיִּצֹק לוֹ אַרְבַּע טַבְּעֹת זָהָב עַל אַרְבַּע פַּעֲמֹתָיו וּשְׁתֵּי טַבָּעֹת עַל־צַלְעוֹ הָאֶחָת וּשְׁתֵּי טַבָּעוֹת עַל־צַלְעוֹ הַשֵּׁנִית׃ 37.5. וַיָּבֵא אֶת־הַבַּדִּים בַּטַּבָּעֹת עַל צַלְעֹת הָאָרֹן לָשֵׂאת אֶת־הָאָרֹן׃ 37.7. וַיַּעַשׂ שְׁנֵי כְרֻבִים זָהָב מִקְשָׁה עָשָׂה אֹתָם מִשְּׁנֵי קְצוֹת הַכַּפֹּרֶת׃ 37.14. לְעֻמַּת הַמִּסְגֶּרֶת הָיוּ הַטַּבָּעֹת בָּתִּים לַבַּדִּים לָשֵׂאת אֶת־הַשֻּׁלְחָן׃ 37.16. וַיַּעַשׂ אֶת־הַכֵּלִים אֲשֶׁר עַל־הַשֻּׁלְחָן אֶת־קְעָרֹתָיו וְאֶת־כַּפֹּתָיו וְאֵת מְנַקִּיֹּתָיו וְאֶת־הַקְּשָׂוֺת אֲשֶׁר יֻסַּךְ בָּהֵן זָהָב טָהוֹר׃ 37.21. וְכַפְתֹּר תַּחַת שְׁנֵי הַקָּנִים מִמֶּנָּה וְכַפְתֹּר תַּחַת שְׁנֵי הַקָּנִים מִמֶּנָּה וְכַפְתֹּר תַּחַת־שְׁנֵי הַקָּנִים מִמֶּנָּה לְשֵׁשֶׁת הַקָּנִים הַיֹּצְאִים מִמֶּנָּה׃ | 25.4. and blue, and purple, and scarlet, and fine linen, and goats’hair;" 26.1. Moreover thou shalt make the tabernacle with ten curtains: of fine twined linen, and blue, and purple, and scarlet, with cherubim the work of the skilful workman shalt thou make them." 26.31. And thou shalt make a veil of blue, and purple, and scarlet, and fine twined linen; with cherubim the work of the skilful workman shall it be made." 26.36. And thou shalt make a screen for the door of the Tent, of blue, and purple, and scarlet, and fine twined linen, the work of the weaver in colours." 27.9. And thou shalt make the court of the tabernacle: for the south side southward there shall be hangings for the court of fine twined linen a hundred cubits long for one side." 27.16. And for the gate of the court shall be a screen of twenty cubits, of blue, and purple, and scarlet, and fine twined linen, the work of the weaver in colours: their pillars four, and their sockets four." 27.18. The length of the court shall be a hundred cubits, and the breadth fifty every where, and the height five cubits, of fine twined linen, and their sockets of brass." 28.5. And they shall take the gold, and the blue, and the purple, and the scarlet, and the fine linen." 28.6. And they shall make the ephod of gold, of blue, and purple, scarlet, and fine twined linen, the work of the skilful workman." 28.8. And the skilfully woven band, which is upon it, wherewith to gird it on, shall be like the work thereof and of the same piece: of gold, of blue, and purple, and scarlet, and fine twined linen." 28.15. And thou shalt make a breastplate of judgment, the work of the skilful workman; like the work of the ephod thou shalt make it: of gold, of blue, and purple, and scarlet, and fine twined linen, shalt thou make it." 28.29. And Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart, when he goeth in unto the holy place, for a memorial before the LORD continually. ." 28.35. And it shall be upon Aaron to minister; and the sound thereof shall be heard when he goeth in unto the holy place before the LORD, and when he cometh out, that he die not." 35.6. and blue, and purple, and scarlet, and fine linen, and goats’hair;" 35.23. And every man, with whom was found blue, and purple, and scarlet, and fine linen, and goats’hair, and rams’skins dyed red, and sealskins, brought them." 35.25. And all the women that were wise-hearted did spin with their hands, and brought that which they had spun, the blue, and the purple, the scarlet, and the fine linen." 35.35. Them hath He filled with wisdom of heart, to work all manner of workmanship, of the craftsman, and of the skilful workman, and of the weaver in colours, in blue, and in purple, in scarlet, and in fine linen, and of the weaver, even of them that do any workmanship, and of those that devise skilful works." 36.35. And he made the veil of blue, and purple, and scarlet, and fine twined linen; with the cherubim the work of the skilful workman made he it." 37.3. And he cast for it four rings of gold, in the four feet thereof: even two rings on the one side of it, and two rings on the other side of it." 37.5. And he put the staves into the rings on the sides of the ark, to bear the ark." 37.7. And he made two cherubim of gold: of beaten work made he them, at the two ends of the ark-cover:" 37.14. Close by the border were the rings, the holders for the staves to bear the table." 37.16. And he made the vessels which were upon the table, the dishes thereof, and the pans thereof, and the bowls thereof, and the jars thereof, wherewith to pour out, of pure gold." 37.21. and a knop under two branches of one piece with it, and a knop under two branches of one piece with it, and a knop under two branches of one piece with it, for the six branches going out of it." |
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2. Aeschylus, Persians, 122-125, 121 (6th cent. BCE - 5th cent. BCE)
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3. Hebrew Bible, 2 Chronicles, 2.13 (5th cent. BCE - 3rd cent. BCE)
| 2.13. בֶּן־אִשָּׁה מִן־בְּנוֹת דָּן וְאָבִיו אִישׁ־צֹרִי יוֹדֵעַ לַעֲשׂוֹת בַּזָּהָב־וּבַכֶּסֶף בַּנְּחֹשֶׁת בַּבַּרְזֶל בָּאֲבָנִים וּבָעֵצִים בָּאַרְגָּמָן בַּתְּכֵלֶת וּבַבּוּץ וּבַכַּרְמִיל וּלְפַתֵּחַ כָּל־פִּתּוּחַ וְלַחְשֹׁב כָּל־מַחֲשָׁבֶת אֲשֶׁר יִנָּתֶן־לוֹ עִם־חֲכָמֶיךָ וְחַכְמֵי אֲדֹנִי דָּוִיד אָבִיךָ׃ | 2.13. the son of a woman of the daughters of Dan, and his father was a man of Tyre, skilful to work in gold, and in silver, in brass, in iron, in stone, and in timber, in purple, in blue, and in fine linen, and in crimson; also to grave any manner of graving, and to devise any device; to do whatever may be set before him, with thy skilful men, and with the skilful men of my lord David thy father." |
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4. Septuagint, Ecclesiasticus (Siracides), 22.11-22.12, 38.16-38.18, 38.20-38.23 (2nd cent. BCE - 2nd cent. BCE)
| 22.11. Weep for the dead, for he lacks the light;and weep for the fool, for he lacks intelligence;weep less bitterly for the dead, for he has attained rest;but the life of the fool is worse than death. 22.11. A man who swears many oaths will be filled with iniquity,and the scourge will not leave his house;if he offends, his sin remains on him,and if he disregards it, he sins doubly;if he has sworn needlessly, he will not be justified,for his house will be filled with calamities. 22.12. Mourning for the dead lasts seven days,but for a fool or an ungodly man it lasts all his life. 22.12. There is an utterance which is comparable to death;may it never be found in the inheritance of Jacob!For all these errors will be far from the godly,and they will not wallow in sins. 38.16. My son, let your tears fall for the dead,and as one who is suffering grievously begin the lament. Lay out his body with the honor due him,and do not neglect his burial. 38.17. Let your weeping be bitter and your wailing fervent;observe the mourning according to his merit,for one day, or two, to avoid criticism;then be comforted for your sorrow. 38.18. For sorrow results in death,and sorrow of heart saps ones strength. 38.21. Do not forget, there is no coming back;you do the dead no good, and you injure yourself. 38.22. Remember my doom, for yours is like it:yesterday it was mine, and today it is yours. 38.23. When the dead is at rest, let his remembrance cease,and be comforted for him when his spirit is departed. |
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5. Philo of Alexandria, On Dreams, 1.216 (1st cent. BCE - 1st cent. CE)
| 1.216. He is now therefore shown to have these two things, the speckled and the variegated character. We will now proceed to explain the third and most perfect kind, which is denominated thoroughly white. When this same high priest enters into the innermost parts of the holy temple, he is clothed in the variegated garment, and he also assumes another linen robe, made of the very finest flax. |
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6. Josephus Flavius, Jewish Antiquities, 3.112-3.113 (1st cent. CE - 1st cent. CE)
| 3.112. These were made wholly of silver, and polished, and that all over, excepting the bases, which were of brass. Now on each side of the gates there stood three pillars, which were inserted into the concave bases of the gates, and were suited to them; and round them was drawn a curtain of fine linen; 3.113. but to the gates themselves, which were twenty cubits in extent, and five in height, the curtain was composed of purple, and scarlet, and blue, and fine linen, and embroidered with many and divers sorts of figures, excepting the figures of animals. |
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7. Mishnah, Moed Qatan, 27b (1st cent. CE - 3rd cent. CE)
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8. New Testament, John, 11.44 (1st cent. CE - 1st cent. CE)
| 11.44. He who was dead came out, bound hand and foot with wrappings, and his face was wrapped around with a cloth. Jesus said to them, "Free him, and let him go. |
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9. New Testament, Luke, 23.53 (1st cent. CE - 1st cent. CE)
| 23.53. He took it down, and wrapped it in a linen cloth, and laid him in a tomb that was cut in stone, where no one had ever been laid. |
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10. New Testament, Mark, 14.51-14.52, 15.46 (1st cent. CE - 1st cent. CE)
| 14.51. A certain young man followed him, having a linen cloth thrown around himself, over his naked body. The young men grabbed him 14.52. but he left the linen cloth, and fled from them naked. 15.46. He bought a linen cloth, and taking him down, wound him in the linen cloth, and laid him in a tomb which had been cut out of a rock. He rolled a stone against the door of the tomb. |
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11. New Testament, Matthew, 27.59 (1st cent. CE - 1st cent. CE)
| 27.59. Joseph took the body, and wrapped it in a clean linen cloth |
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12. Babylonian Talmud, Moed Qatan, 27b (3rd cent. CE - 6th cent. CE)
| 27b. בכליכה והיו עניים מתביישין התקינו שיהו הכל מוציאין בכליכה מפני כבודן של עניים,בראשונה היו מניחין את המוגמר תחת חולי מעים מתים והיו חולי מעים חיים מתביישין התקינו שיהו מניחין תחת הכל מפני כבודן של חולי מעים חיים,בראשונה היו מטבילין את הכלים על גבי נדות מתות והיו נדות חיות מתביישות התקינו שיהו מטבילין על גבי כל הנשים מפני כבודן של נדות חיות בראשונה מטבילין על גבי זבין מתים והיו זבין חיים מתביישין התקינו שיהו מטבילין על גב הכל מפני כבודן של זבין חיים,בראשונה היתה הוצאת המת קשה לקרוביו יותר ממיתתו עד שהיו קרוביו מניחין אותו ובורחין עד שבא רבן גמליאל ונהג קלות ראש בעצמו ויצא בכלי פשתן ונהגו העם אחריו לצאת בכלי פשתן אמר רב פפא והאידנא נהוג עלמא אפילו בצרדא בר זוזא:,אין מניחין את המטה ברחוב: אמר רב פפא אין מועד בפני תלמיד חכם וכל שכן חנוכה ופורים,והני מילי בפניו אבל שלא בפניו לא איני והא רב כהנא ספדיה לרב זביד מנהרדעא בפום נהרא אמר רב פפי יום שמועה הוה וכבפניו דמי,אמר עולא הספד על לב דכתיב (ישעיהו לב, יב) על שדים סופדים טיפוח ביד קילוס ברגל,תנו רבנן המקלס לא יקלס בסנדל אלא במנעל מפני הסכנה,אמר רבי יוחנן אבל כיון שניענע ראשו שוב אין מנחמין רשאין לישב אצלו,ואמר רבי יוחנן הכל חייבין לעמוד מפני נשיא חוץ מאבל וחולה ואמר ר' יוחנן לכל אומרים להם שבו חוץ מאבל וחולה,אמר רב יהודה אמר רב אבל יום ראשון אסור לאכול לחם משלו מדאמר ליה רחמנא ליחזקאל (יחזקאל כד, יז) ולחם אנשים לא תאכל רבה ורב יוסף מחלפי סעודתייהו להדדי,ואמר רב יהודה אמר רב מת בעיר כל בני העיר אסורין בעשיית מלאכה,רב המנונא איקלע לדרומתא שמע קול שיפורא דשכבא חזא הנך אינשי דקא עבדי עבידתא אמר להו ליהוו הנך אינשי בשמתא לא שכבא איכא במתא אמרו ליה חבורתא איכא במתא אמר להו אי הכי שריא לכו,ואמר רב יהודה אמר רב כל המתקשה על מתו יותר מדאי על מת אחר הוא בוכה ההיא איתתא דהות בשיבבותיה דרב הונא הוו לה שבעה בני מת חד מינייהו הוות קא בכיא ביתירתא עליה שלח לה רב הונא לא תעבדי הכי לא אשגחה ביה שלח לה אי צייתת מוטב ואי לא צבית זוודתא לאידך מית ומיתו כולהו לסוף אמר לה תימוש זוודתא לנפשיך ומיתא,(ירמיהו כב, י) אל תבכו למת ואל תנודו לו אל תבכו למת יותר מדאי ואל תנודו לו יותר מכשיעור הא כיצד שלשה ימים לבכי ושבעה להספד ושלשים לגיהוץ ולתספורת מכאן ואילך אמר הקדוש ברוך הוא אי אתם רחמנים בו יותר ממני,(ירמיהו כב, י) בכו בכו להולך אמר רב יהודה להולך בלא בנים רבי יהושע בן לוי לא אזל לבי אבלא אלא למאן דאזיל בלא בני דכתיב בכו בכו להולך כי לא ישוב עוד וראה את ארץ מולדתו רב הונא אמר זה שעבר עבירה ושנה בה,רב הונא לטעמיה דאמר רב הונא כיון שעבר אדם עבירה ושנה בה הותרה לו הותרה לו סלקא דעתך אלא אימא נעשית לו כהיתר,אמר רבי לוי אבל שלשה ימים הראשונים יראה את עצמו כאילו חרב מונחת לו בין שתי (יריכותיו) משלשה עד שבעה כאילו מונחת לו כנגדו בקרן זוית מכאן ואילך כאילו עוברת כנגדו בשוק:,ולא של נשים לעולם מפני הכבוד: אמרי נהרדעי לא שנו | 27b. bon a plain biermade from poles that were strapped together, band the poor were embarrassed.The Sages binstituted that everyone should be taken outfor burial bon a plain bier, due to the honor of the poor. /b,Similarly, bat first they would place incense underthe beds of bthose who died with an intestinal disease,because the body emitted an especially unpleasant odor. bAnd those who were alive with an intestinal disease were embarrassedwhen they understood that they, too, would be treated in this manner after their death, and that everyone would know the cause of their death. The Sages binstituted that incense should be placed under everyone, due to the honor of those with an intestinal disease who werestill bliving. /b,Moreover, bat first they wouldritually bimmerseall bthe utensilsthat had been used bbywomen who bdiedwhile bmenstruating,which had thereby contracted ritual impurity. bAnddue to this, bthe living menstruating women were embarrassed.The Sages binstituted thatthe utensils that had been used bby alldying bwomen must be immersed, due to the honor of living menstruating women.And, bat first they wouldritually bimmerseall bthe utensilsthat had been used by izavin /i,men suffering from gonorrhea, bwho died,as the utensils had thereby contracted ritual impurity. bAnddue to this bthe living izavinfelt embarrassed.The Sages binstituted thatthe utensils that had been used bby allmen bmust be immersed, due to the honor of the living izavin /i. /b,Likewise, bat first taking the dead outfor burial bwas more difficult for the relatives than theactual bdeath,because it was customary to bury the dead in expensive shrouds, which the poor could not afford. The problem grew bto the point that relatives wouldsometimes babandonthe corpse band run away.This lasted buntil Rabban Gamliel came and actedwith bfrivolity,meaning that he waived his dignity, by leaving instructions that he be btaken outfor burial bin linen garments. And the peopleadopted this bpractice after himand had themselves btaken outfor burial bin linen garments. Rav Pappa said: And nowadays, everyone follows the practiceof taking out the dead for burial beven inplain bhemp garments [ itzerada /i]that cost only ba dinar. /b,It is taught in the mishna: bThe bierof the deceased bis not set down in the streetduring the intermediate days of a Festival, bso as not to encourage eulogies. Rav Pappa said:There are bnorestrictions on eulogizing on the intermediate days of ba Festival in the presenceof a deceased bTorah scholar,and therefore he may be eulogized in the ordinary manner during the Festival week. bAnd all the more soa Torah scholar may be eulogized on the days of bHanukkah and Purim,which have less sanctity than the intermediate days of a Festival.,The Gemara comments: bBut thisallowance to eulogize a Torah scholar during the intermediate days of a Festival bapplies onlywhen the eulogy is binthe bpresenceof the deceased, before the bier. bHowever,giving a eulogy that is bnot in his presenceis bnotpermitted. The Gemara asks: bIs that so? But didn’t Rav Kahana eulogize Rav Zevid from Neharde’a inhis city bPum Naharaduring the intermediate days of a Festival? bRav Pappa said: It was the dayon which Rav Kahana received the bnewsof Rav Zevid’s death, banda eulogy in such a situation bis considered asif it is bin his presence. /b,The Gemara continues its discussion of the ihalakhotof mourning: bUlla said:Although ihespedusually refers to a eulogy, strictly speaking, ihesped /iis referring to striking oneself bon the heart, as it is written: “Striking [ isofedim /i] the breasts”(Isaiah 32:12). The term itipuaḥ /iis referring to striking bwithone bhandagainst the other hand, i.e., clapping. The term ikillus /iis referring to stomping bwithone’s bfooton the ground., bThe Sages taughta ibaraita /i: bOne who stomps his foot on the groundas a sign of mourning bshould not stomp with a sandal, but ratherhe should do so wearing ba shoe, due to the dangerof being hurt. Because a sandal is easily torn, it is possible that something sharp on the ground will puncture his foot, or that he will suffer some other injury., bRabbi Yoḥa said: Once a mourner nods his headto show that his grief has slightly diminished, bthe consolers may no longer sit next to him,as with his action the mourner shows that he no longer desires their presence., bRabbi Yoḥa further said: All are obligated to standin the bpresence of the iNasi /i, except for a mourner and one who is sick. Rabbi Yoḥa said: To allwho stand before a great person bone says: Be seated,and only then may they sit down, bexcept for a mourner and one who is sick.If they stood up they do not need permission to sit down, but rather they may do so if they wish., bRav Yehuda said in the name of Rav: A mourneron the bfirst dayof his mourning bis prohibited from eating of his own bread.From where is this derived? bFromwhat bthe Merciful One says to Ezekielwhen the latter is in mourning: b“Nor eat the bread of men”(Ezekiel 24:17), which indicates that other mourners must eat bread made by others. It was related that when bRabba and Rav Yosefwere in mourning they bwould exchange their meals with each other. /b, bAnd Rav Yehuda said in the name of Rav:When a person bdies in a city, all of the residents of that city are prohibited from performing workuntil he has been buried.,The Gemara relates that when bRav Hamnunaonce bhappenedto come to a place called bDarumata he heard the sound of a ishofar /iannouncing that a person bhad diedin the town. When bhe saw some people doing work he said to them: Let these people be under an excommunication. Is there not a deadperson bin town? They said to him: There areseparate bgroups in the town,each one responsible for its own dead. Knowing that the deceased was not from our group, we continued our work. bHe said to them: If so, it is permittedto you, and he revoked his excommunication., bAnd Rav Yehuda said further in the name of Rav: Anyone who grieves excessively over his deadand does not allow himself to be consoled bwillin the end bweep for anotherperson. The Gemara relates that ba certain womanwho lived bin the neighborhood of Rav Huna had seven sons. One of them died and she wept for him excessively. Rav Huna senta message bto her: Do not do this.But bshe took no heed of him. Hethen bsentanother message bto her: If you listen to me, it is well, but if not, prepare shrouds for another death.But she would not listen band they all died. In the end,when she continued with her excessive mourning, bhe said to her:Since you are acting in this way, bprepare shrouds for yourself, andsoon thereafter bshe died. /b,The Sages taught in a ibaraitawith regard to the verse that states: b“Weep not for the dead, neither bemoan him”(Jeremiah 22:10): b“Weep not for the dead”is referring to bexcessivemourning; b“neither bemoan him” more than theappropriate bmeasureof time. bHow so?What is the appropriate measure? bThree days for weeping, and seven for eulogizing, and thirty forthe prohibition against bironingclothing band forthe prohibition against bcutting hair. From thispoint bforward the Holy One, Blessed be He, says: Do not be more merciful withthe deceased bthan I am.If the Torah commands one to mourn for a certain period of time, then that suffices.,It is stated in the continuation of the verse: b“Weep sore for him that goes away.” Rav Yehuda said:This is referring bto one who leavesthe world bwithout childrento survive him, since mourning for him is much more intense. It was related that bRabbi Yehoshua ben Leviwould bgo to a house of mourning only for one who passed away without children, as it is written: “Weep sore for him that goes away; for he shall return [ iyashuv /i] no more, nor see his native land”(Jeremiah 22:10). bRav Hunadisagreed with the interpretation of the verse and bsaid:“Him that goes” bisone bwho committed a transgression andthen brepeated it,i.e., one who sins constantly and does not repent [ iyashav /i], and therefore loses his portion in the World-to-Come, his “native land.”,The Gemara notes that bRav Hunaconforms bto hisstandard line of breasoning,as bRav Huna said: Once a person commits a transgression and repeats it, it becomes permitted to him.The Gemara questions the wording used here: bDoes it enter your mindthat it is actually bpermitted?How could it possibly be permitted for him to sin? bRather, sayinstead: bIt becomes as though it were permitted,for after doing it twice he no longer relates to his action as the violation of a serious prohibition., bRabbi Levi said: A mournerduring bthe first three daysof his mourning bshould see himself as though a sword were lying between his two thighs,meaning that he too may be facing imminent death. During this period he should live in dread. bFrom the third to the seventhdays he should conduct himself bas ifthe sword bwere lying opposite him in the corner,but still threatening him. bFrom thispoint bforward it is as ifthe sword bwas moving before him in the marketplace,and the fear is not as great.,§ The mishna teaches: bAndthe biers bof womenare bneverset down, bdue totheir bhonor.The Sages of bNeharde’a say: They only taughtthi |
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