창세기 1:20 할라카: Shulchan Arukh, Yoreh De'ah

[With respect] to [a mourner] entering [a place wherein] a marriage ceremony [is held], [i.e.,] not at the time that the wedding-meal is served, [but only] to hear the benedictions [recited under the canopy], — some permit,¹⁹For the prohibition applies only to the wedding-meal. and others prohibit, [unless] he remains only outside the building [wherein the marriage ceremony is held] in order to hear the benedictions.²⁰Tur on the authority of R. Judah of Barcelona; M.K. 22b, Tosaf. s.v. ולשמחת end; and SeMaG. Gloss: But he should not enter the building at all at the time that [people who conduct] the musical entertainment for the groom and bride, are present therein.²¹ Ḥag. 14b and Y.Ḥag. II, 1(77a). And this is the common practice in Germany²²Tur — G. and in these countries.²³e., Poland. However, all this [refers to] the house wherein the wedding [-feast] is held, [viz., to the place] wherein they eat, drink and make merry, but as to [the wedding ceremony under] the canopy which is held in the Synagogue,²⁴ Suk. 25b. where they recite the betrothal and marriage benedictions, and where there is no joyous entertainment²⁵e., no music. at all, it is permissible [to enter therein] immediately after the seven [days of mourning],²⁶Hag. Maim. — G. and some prohibit until thirty [days],²⁷Ibid on the authority of Ra’BIaH — G. and thus seems to me [to be the correct view]. There are some localities where a stringent view is adopted for the mourner to remain during the entire twelve months outside the Synagogue [with respect] to hearing the benedictions.²⁸Glosses in MaHaRIL — G. Nevertheless, it seems [to me] that a mourner may recite the benedictions of betrothal and marriage under the canopy in the synaagogue,²⁹A Rabbi is permitted to officiate at a marriage ceremony, to recite the benedictions of betrothal and marriage, during the thirty days of mourning for a parent, provided there is no musical entertainment there — G.Mah., A.H. A Rabbi is also permitted even within the thirty days of mourning for a parent to attend the wedding-meal, if it is a question of losing livelihood — Resp. Tub Ta‘am wa-Da‘ath. Minḥath Elazar, however, forbids him to attend the wedding-feast. and he may likewise lead a groom [to the canopy] in accordance with the usage of our country that two persons lead the groom under the canopy, and he [the mourner] may wear some³⁰‘Some’ is deleted by certain authorities. He may wear all his usual Sabbath apparel — ShaK. of [his] Sabbath garments at the time that they lead [the groom under the canopy], provided it is after thirty [days of mourning].³¹His (Isserles’) own opinion — G. In the case of one in mourning for other near-of-kin, he is permitted even during the thirty days of mourning — BaḤ and P.Tesh. contra ShaK. Cf. supra par. 2 Gloss and notes. And thus is the common practice. Some permit a mourner to eat at a wedding banquet or a circumcision with those who wait upon [the guests], provided it is not in a place of joyous entertainment, e.g., [where] he is in another room;³²Kol Bo and B.Yos. on the authority of SeMaK — G. If there was one short for the requisite number of ten (Minyan), the mourner may enter the place of the wedding banquet and eat there — R.A.Eger. and some prohibit [this];³³Hag. Asheri — G. According to the first opinion that permits, the prohibition applies only if the mourner eats together with all the guests. Hence, if he eats with the waiters in another room, it is permissible ; whereas, according to the second opinion that prohibits, even if the mourner eats in a separate room with the waiters, it is still designated a place of joyous entertainment — A.H. and thus is the accepted practice, only that the mourner waits upon [the guests] there, if he so desires, but eats in his house of whatever [food] they send to him from the [wedding-] meal. Some permit a mourner to eat of the fishmeal³⁴Cf. Gen. I, 20-23 and Ket. 5a on the blessing given to the fish. which is [usually] prepared after the marriage,³⁵e., on the day following the marriage. for after they have already ceased to say, 'in whose dwelling there is joy,' there is a distinct indication that there is no joyous entertainment at that meal, and [consequently] he is permitted [to be present there].³⁶B.Yos. on the authority of Rokeaḥ — G. This is in accord even with those authorities who prohibit the mourner against participating in any feast whatsoever (v. supra par. 2 Gloss). It seems that in former days it was customary not to recite ‘in those dwelling there is joy,’ beginning with the second day after marriage. However, nowadays it is customary to recite this passage throughout the seven days of the wedding-feast. Consequently, the present ruling does not apply today. BaḤ and ShaK. Some say that one is forbidden to eat at a feast, on the night of which the following day is the death [anniversary]³⁷The Yahrzeit day. of one's father or mother.³⁸Hag. Minhag. on the authority of MaHaRIW — G. Some say that this refers only to the first year — A.H. In any case this refers only to a marriage feast that has musical entertainment, but at a circumcision, redemption of the first-born or a feast held after the completion of a Talmudical tractate, it is permissible — P.Tesh. One who makes a living as a musician is permitted to play music even during the twelve months of mourning for a parent or within the thirty days for other near-of-kin — A.H.