הלכה אויף איוב 2:13

It is a great mitzvah to console mourners. We find that the Holy One blessed is He, consoled mourners, as it is written, "And it came to pass after the death of Avraham, that God blessed his son,"¹Genesis 25:11. Yitchak, This is an act of kindness to the living as well as to the deceased.²Maseches Sotah 14a. The comforters are not allowed to speak before the mourner begins to speak, as it is said concerning Job, "And none spoke a word to him;"³Job 2:13. and it is written, "And after this Job opened his mouth;"⁴Job 3:11. and later it is written "Eliphaz Hateimani answered."⁵See Maseches Mo’ed Kattan 25b. If the comforters perceive that the mourner wishes them to leave, they are not allowed to remain there.

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.