20

My code to generate this list in python from the Sefaria API: import collections, requests, json masechtos = ['Berakhot', 'Peah', 'Demai', 'Kilayim', 'Sheviit', 'Terumot', 'Maasrot', 'Maaser Sheni', 'Challah', 'Orlah', 'Bikkurim', 'Shabbat', 'Eruvin', 'Pesachim', 'Shekalim', 'Yoma', 'Sukkah', 'Beitzah', 'Rosh Hashanah', 'Taanit', 'Megillah', 'Moed Katan', '...


7

My understanding is that 30 days was considered a rule of thumb for whether we call this a healthy baby that could have lived, but then died; vs. a sign that this pregnancy was never truly viable. Traditionally (for instance Chochmas Adam 161:6), the understanding was that an "eight-month-gestation" baby was born with severe defects and thus never got Shiva,...


7

This answer is a community wiki, which means that it is easier for people to edit and that its initial author gets no reputation credit for upvotes to it. Please edit what's here and contribute more. They will need: A designated coordinator of the shiva. This may be a family member, close friend, volunteer, rabbi, etc. Low chairs, for mourners. Regular ...


7

See here from Gershon Gold: The Rambam in Hilchos Avel 2:3 says that a Ger is not obligated to mourn for either of his parents. This is so because someone who is a Ger is considered as if he is reborn, and therefore has no Halachic relationship to his parents (Yevamos 22a; Bava Kamma 88a). The Beis Yosef (Yoreh De'ah 374) quotes the Mordechai in the name ...


6

If two family members die on the same day, only one shiva is observed. If a family member dies during shiva, shiva for the second relative begins concurrently with the first. There is no need to sit shiva twice consecutively. For example, a person is observing the second day of shiva and hears that another relative has died (and was buried), he observes ...


5

The Shulchan Aruch - Yoreh Deah סימן שפד - האבל אסור בתלמוד תורה says that: ב אִם הָאָבֵל (ב) כֹּהֵן, וְאֵין בב''ה כֹּהֵן אַחֵר, אָסוּר לוֹ לַעֲלוֹת לִקְרוֹת בַּתּוֹרָה.‏ Even of the mourner is the only Cohen, he cannot be called up. The באר היטב however clarifies that in סימן ת - דיני אבלות בשבת the Shulchan Aruch says that on Shabbat a mourner ...


5

Shaarei Efrayim (shaar 1 sif 23 and shaar 8 sif 109) says that he should not be called up in the first place and should be asked to leave before the kriah. If he was called up already, then on weekdays he can't take the aliya but on Shabbos he can.


5

Mourning in Halacha, p 277 says: Some follow a custom of formally terminating the Shiva by having the mourners walk outside together – or around the corner - accompanied by the comforters. Symbolically this is explained as representing the mourner's re-emergence into society from which he had withdrawn during the Shiva week. Others ascribe ...


4

There's a Rabbi Sobolofsky mp3 that says it's superstitious; there is one Talmudic quote where one sage says to another "what, you want to eat the food of mourners?". But that's not the law. He did mention the concern that sadly, as shiva houses are open to many people and the hosts have their minds elsewhere, it's not unheard of for valuables to disappear. ...


4

The Shulchan Aruch rules (YD 393:1) that someone who is sitting Shiv'ah (who is generally not allowed to leave his house even for mitzva purposes) is allowed to attend the burial of someone else (even unrelated) in the community from the third day of Shiv'ah and onward, and if the deceased doesn't have enough people to act as pallbearers and gravediggers ...


3

The Talmud in Sanhedrin 19A says about the Kohen Gadol: כשהוא מתנחם כו': איבעיא להו כי מנחם הוא אחריני היכי אמר להו ת''ש והוא אומר תתנחמו היכי דמי אילימא כי מנחמי אחריני לדידיה אמר להו איהו תתנחמו נחשא קא רמי להו אלא כי מנחם לאחריני אמר להו תתנחמו ש''מ The translation is: WHEN HE IS COMFORTED BY OTHERS etc. The schoolmen asked: When he consoled others,...


3

The Shulchan Aruch (Y.D. 385:2) details the protocol for Nichum Aveilim after Shivah: הַמּוֹצֵא אֶת חֲבֵרוֹ אָבֵל בְּתוֹךְ ל' יוֹם, מְדַבֵּר עִמּוֹ תַּנְחוּמִין וְאֵינוֹ שׁוֹאֵל בִּשְׁלוֹמוֹ. לְאַחַר ל' יוֹם, שׁוֹאֵל בִּשְׁלוֹמוֹ וְאֵינוֹ מְדַבֵּר עִמּוֹ תַּנְחוּמִים כְּדַרְכּוֹ, אֶלָא מִן הַצַּד, שֶׁאֵינוֹ מַזְכִּיר לוֹ שֵׁם הַמֵּת, אֶלָא אוֹמֵר לוֹ: ...


3

While processing the loss is an important thing to do and is something that often happens during Shiva, it is not the point of Shiva. Shiva is for the deceased's honor (see YD 345), that we stop and mourn their loss. One who hears about a deceased relative from a while ago is welcome to accept condolences as long as he needs even without the prohibitions of ...


3

Yehoshua 6:26 - Yehoshua curses that whoever rebuilds Jericho should bury all his children - from the oldest when he starts to the youngest when he completes it. ארור האיש אשר יבנה את העיר את יריחו. בבכורו ייסדנה ובצעירו יציב דלתיה In Melachim 1 16:34 Chial Bais Ha'Aili rebuilds Yesricho and gets punished as per Yehoshuas curse. Metzudas David Melachim 1 ...


3

http://www.hebrewbooks.org/pdfpager.aspx?req=22460&pgnum=279 HaRav Tzvi Pesach Frank Zatzal says that you may say Chaim Aruchim to the mourners and it is not considered like a greeting.


3

My own thought about this is as follows: "Makom" specifically alludes to the fact that God does not inhabit this world; this world inhabits Him. Put another way, the existence of the world is transient in relation to God; God has intrinsic existence and He is the ultimate axis vis-a-vis creation. The pain of grief comes from the feeling that your loved one ...


3

For those who prefer a printed page, this is the the list in the back of the printed Mishnayos Zecher Chanoch on HebrewBooks.


2

Because the parent is not Jewish, there is no chiyuv (requirement) for you to sit shiva for them. That being said, there is a kibud av v'em (honor for father and mother) issue which must be contemplated when dealing with sitting shiva for a non-Jewish parent. Basically, there is a concern that the person would not be showing proper respect to his deceased ...


2

This may be a bit of a stretch, but consider Shulchan Arukh YD 391:1 אבל אסור בשמחה; לפיכך לא יקח תנוק בחיקו כל שבעה, שמא יבא לידי שחוק.‏ A mourner is prohibited in "happiness"; therefore he should not take a baby in his bosom all seven days lest he come to playfulness. This seems like an "actual halacha". The age of the "תנוק baby" is not ...


2

See ShA YD 334:3-4 and 345:4. In short, if the Niddui was due to monetary issues, they would sit Shiva, but if it was due to Issurim (heresy, not listening to the Rabbis, etc.) then they would only sit Shiva if the one in Niddui had repented (even if he wasn't yet formally released from his Niddui). No matter what they can accept condolences, just like the ...


2

I thought is was after the levaya. I saw in Mourning in Halacha Chapter 10 S26: Some have the custom of leaving the funeral by a different route, if possible from that which they came. See Ta’amei Haminhagim 834 - in order to avoid meeting women who are taking part in the funeral. Gesher Hachayim 14:20 writes in the same in the name of Zichron Shai.


2

The Aruch Hashulchan in (YD 365:2) יורה דעה סימן שצה סעיף ב writes: ולכאורה כיון דמקצת היום ככולו, אם כן גם מקצת לילה די לענין שלושים. שכאשר עבר מקצת ליל השייך ליום שלושים – בטלה ממנו גזירת שלושים. דבשלמא בשבעה אי אפשר להיות כן, דבעינן שיעמדו המנחמין מאצלו (כב א) וכמו שכתבתי בסימן שע"ה, והמנחמים באים ביום ולא בלילה. אבל לעניין שלושים למה לא תחשב מקצת לילה ...


2

It's tough to prove something is prohibited if there's nothing specific that indicates that rule. However, I'm citing from this article that says: There are Poskim who opine that nothing, whether objects or food, should be taken out of the place of mourning during the entire Shivah, as a Ruach Raah (unfavourable spiritual influence) rest on the abode ...


1

Nitei Gavriel Aveilus1 95:14 brings as follows. Turei Zahav Yore Deah 384:1, Derisha, and Pri Megadim say that Selichos is recited in the home of a Aveil. Shaalos U'Teshuvos Yehuda Yaaleh Yore Deah 353 says that the Aveil should also say the Selichos. Aveil Hashitim page 45 - 6, Machtzis Hashekel 131:10, say that although the Aveil says Selichos, the Aveil ...


1

Rabbi Shmuel Kaplan in his book "Beneath the Sheltering Wings" says that one is not obligated to mourn a stepchild however is permitted to. He says Kriah is performed for a stepchild without the Bracha of Dayan HaEmes. (Most likely the author means that the Bracha would not be said with Hashem's name).


1

This is an excerpt from The Jewish Way in Death and Mourning by Rabbi Maurice Lamm, via Chabad.org: Until modern times it was the custom to be seated on the earth itself, a procedure which demonstrated the departure from normalcy during the early stages of bereavement. Thus, expression was given to the sense of loneliness and depression one felt after one'...


1

See Kitzur Shulchan Aruch 219:3 סימן ריט - דין אבלות בשבת ויום טוב that an Avel during Shiva should not be the Ba'al Koreh. Whether this is simcha related is not mentioned. הַמְמֻנֶּה מֵהַקָּהָל לִהְיוֹת קוֹרֵא בַתּוֹרָה בְבֵית הַכְּנֶסֶת בְּשַׁבָּת וְאֵרַע לוֹ אֵבֶל, לֹא יֵלֵךְ בְּשַׁבָּת שֶׁבְּתוֹךְ שִׁבְעָה לְבֵית כְּנֶסֶת זֶה. כִּי אִם יִהְיֶה שָׁם, ...


1

It has nothing to do with whether the person had a Jewish burial. As you said, we find plenty of cases in halacha of a person who drowned or was killed in some fashion that a Jewish burial was not available; we still sit shiva. If a Jew slipped and fell into a furnace, God forbid; the family would absolutely sit shiva, even if the body was completely burned ...


1

See here which implies that the garments may be changed. If one must change clothes because they became visibly soiled, one should not change into new clothing or clothing that has been freshly laundered. Those who mourn for their parents must rend the garments they changed into, unless the garments were worn only on the Sabbath. There is an ...


1

Nitei Gavriel Aveilus 12:2 quoting Yoreh Deah 345:5 says that one who is a Mumar = convert to another religion, Moseir, or Apikores = Heretic, there is no Aveilus for them unless they did Teshuva (repented), or are considered a Tinok Shenishbo. If they were murdered or killed then Aveilus applies, as their death atones. Rama Yore Deah 340:5.


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