Halakha Yehezkiel 24:17: Shulchan Arukh, Yoreh De'ah

A mourner is forbidden to eat of his own at the first meal [after burial],¹M.K. 27b in accord with R. Judah on the authority of Rab. Derived from the words of God to Ezekiel, ‘And eat thou not the bread of men’ (Ezek. XXIV, 17) whence it follows that for others it is done. Should others, however, not provide him with the first meal, or in the case where he is the only Jewish resident in town, he may eat of his own — TaZ. Some explain that the reason the first meal is provided by others is that usually the mourner immediately after burial refuses to eat and in some cases prefers death — Perisha. The main part of the mourner’s meal is the bread as may be seen from the verse in Ezek. ibid., but he may eat other dishes of his own even at the first meal — A.H. It is customary to bring him bread with eggs or lentils. Cf. B.B. 16b where it is stated that on the day that Abraham our father died, Jacob made a broth of lentils to comfort his father Isaac (v. Gen. XXV, 29-30 and Rashi a.l.), and the reason it was of lentils is that ‘just as the lentil has no mouth (i.e., no cleft), so too, the mourner has no mouth (i.e., for speech)’. Others say, ‘Just as the lentil is round, so too, mourning rolls and goes around to all the denizens of this world.’ The practical difference between these two explanations is whether we should comfort with eggs, which have no cleft, but are not perfectly round. Hence, according to the first reason offered in the Talmud (B.B. ibid.) one may provide the mourner’s meal with eggs. Some of the Later Authorities hold that also beverages should be provided by others at the first mourner’s meal — Leḥem ha-Panim. but at the second [meal] he is permitted [to eat of his own] even on the first day [of mourning].²Thus also Tur and Asheri who explain that the words, ‘on the first day’ mentioned in M.K. ibid. apply only to the first meal. Cf. Pes. 36a where the expression ‘first day’ (יומא קמא) refers to one meal. So also Hag. Maim. Ebel IV, 9 citing SeMaG, for the underlying principle is that we follow the lenient authority in laws of mourning (M.K. 18a; ‘Er. 46a a.e.). Tosaf. (M.K. 20b s.v. שכבר and 27b s.v. יום) maintain that the mourner must be provided with all the meals he requires on the first day, for they take ‘first day’ to mean the meals of the entire day. A religious duty rests upon his neighbours to provide food for him of their own in order that he should not eat of his own.³Y.M.K III, 5(82b). This refers only to the first meal. One may provide food for another person during the latter's mourning and the latter may in turn provide food for the former during his mourning,⁴Even though both are in mourning. M.K. 27b in the case of Rabbah and R. Joseph. provided they do not make such a stipulation at the outset.⁵Thus Asheri. For if such a stipulation is made it would be considered as though each one ate of his own.

A mourner is forbidden to put on sandals [or shoes]¹M.K. 15b, derived from God’s command to Ezekiel, ‘And put thy shoes upon thy feet’ (Ez. XXIV, 17), whence we infer that for everyone else this is forbidden. only if [they are made] of leather, but a pair of shoes made of cloth,²Or felt. reeds, hair or wood, is permissible,³Rubber is also permissible — A.H. for an [ordinary] shoe is [usually made] of leather.⁴Derived from Yom Kippur where the same prohibition applies. Yoma 78b; O.Ḥ. § 614. Thus T.H. Although the mourner is forbidden to wear shoes, nevertheless, he may recite the morning benediction, ‘Blessed art Thou … who hast provided for all my needs’ (v. Siddur Morning Benedictions) — R.E.Z. Margolis (Laws of Mourning). However, if it [was made] of wood and covered over by leather, it is forbidden.

A mourner throughout the seven days [of mourning] is forbidden to read the Pentateuch, Prophets or Hagiographa, [or to study] Mishna, Gemara, Halakoth or Aggadoth.¹ Glos. for Heb. terms. M.K. 15a, 21a, derived from the words of God to Ezekiel, ‘Sigh in silence.’ (Ez. XXIV, 17). According to Y.M.K. III, 5(82d) this ruling is derived from Job II, 13, ‘And none spoke a word to him,’ where ‘a word’ is taken in the sense of Torah. The study of the Torah is forbidden throughout the seven days contrary to the opinion of some authorities who hold that the prohibition against Torah-study should last for one day only as in the case of Tefillin (v. infra § 388). The underlying reason for the prohibition is that the study of the Torah affords one joy (cf. Ps. XIX; CXIX, vv. 14, 16, 24, 47). Hence, the prohibition applies to the entire week. Cf. also M.K. 21a, Tosaf. s.v. אלו and T.H. A mourner is permitted to read Job, Lamentations, the sad parts of Jeremiah and the Laws of Mourning (infra par. 4). On a Festival day, however, when these subjects are forbidden to be studied, since they are not in keeping with the spirit of the Holiday, one may study all topics, for it is not proper to pass the time idly. On the fast day of the ninth of Ab (Tish’a be-Ab), a mourner may be called to the reading of the Torah or to recite the Haftarah, since everyone is then in mourning and only the study of calamitous topics is permitted — P.Tesh. If, however, the public have need of him²M.K. 21a. After the third day of mourning (according to ShaK even on the first day), a teacher (even if there is another teacher available — G.Mah.), may expound Halakoth to his pupils, for this comes within the category of ‘the public have need of him’ (ShaK adds that passing the time idly would be considered with regard to children who have to be taught, ‘a matter which entails an irretrievable loss, if postponed’). Gelilah (also Hagbahah) is permissible for the mourner — TaZ. If the seventh day of mourning falls on the Sabbath, a mourner may be called to the reading of the Torah at the Minḥa service. Actually, from a legal point of view, this should be permitted even at the morning service (v. TaZ, infra § 402, n. 5). in order that they receive instruction [from him], he is permitted [to study and thus prepare for the lecture],³Tur citing Ghayyat. provided that [during the exposition of his lecture] he does not place [at his side] an interpreter, but he should expound [first] to another person, who, in turn, [conveys the exposition] to the interpreter, and the latter announces it to the public.⁴M.K. ibid. Gloss: Or he may himself expound [directly to the public].⁵Mord. Laws of Mourning — G. Thus also Asheri. Derived from the case of the death of the son of R. Jose of Sepphoris (M.K. ibid.). One may render decisions in matters of ritual law to an individual inquirer,⁶ M.Abr. to O.Ḥ. § 554, n. 5. provided he is the only one available [to render such decisions] and the public have need of him.⁷Or Zaru’a and R. Yeruḥam — G. But he is forbidden to expound Halaka to his students. Thus is the common practice, although some are lenient [in this matter].⁸Toldoth Adam we-Ḥawah on the authority of ‘some say’ — G.