Moed Katan 24b (כד:) — the Talmud in English

Abba Shaul says: Even when there is one man and two women,

it is permitted to bury him, since we are not concerned about seclusion when they are preoccupied with mourning and burial .

And they do not stand over him

over this infant

in a line,

to receive consolation from those standing in a line on either side, as was customary with an adult after burial.

And they do not recite over him the blessing of mourners or the consolation of mourners .

But an infant

who is thirty

days

is taken out

when he is placed

in a daluskema

[a small coffin], but he is not taken out in one's arms.

Rabbi Yehuda says: No.

They do not take him out in a

daluskema that is carried by

one person, who carries it on his

shoulder

alone.

Rather,

in a daluskema

that is carried by its handles,

by two people, each holding one side of the coffin .

And they stand over him in a line.

And they recite over him the blessing of mourners

in the open area, after the burial,

and

they console his relatives with

the consolation of mourners.

An infant who is twelve months old—

is taken out on a bier.

Rabbi Akiva says:

An infant who is merely twelve months old is not taken out on a bier. Only if the infant

is one year old and his limbs

appear as large

as

those of one who was

two,

or if

he is two

years

old and his limbs

appear

like those of a one-year-old—

then he

is taken out on a bier .

Rabbi Shimon ben Elazar says:

An infant

who is taken out on a bier—

many people are deeply grieved

feel and suffer

over him .

But an infant who is not taken out on a bier—

many people do not grieve over him.

Rabbi Elazar ben Azarya says:

An infant who is

known to the public,

who had already been accustomed to go outside—

many people involve themselves with him

to accompany him.

One who is not known to the public—

many people do not involve themselves with him .

And what are they,

at what age are minors obligated

in eulogizing?

Rabbi Meir said in the name of Rabbi Yishmael: The poor

who suffer more over the death of their child, since they have no other joy, eulogize their young children from the time they become

three years old.

But

the wealthy,

who have joys apart from their children and do not suffer as greatly at their death, eulogize them when they are

five years old.

Rabbi Yehuda said in his name,

of Rabbi Yishmael:

The poor—

five years old; the wealthy, six years old. And the children of the elderly—

are like the children of the poor,

they are comparable to them.

Rav Giddel bar Menashya said that Rav said: The halakha is in accordance with Rabbi Yehuda, who said it in the name of Rabbi Yishmael.

Rabbi Anani bar Sasson taught at the entrance to the house of the Nasi:

One whose relative died

one day before Shavuot,

and Shavuot arrived and interrupted the seven-day mourning period, that day is counted for him with regard to the thirty-day count as though he had counted seven days.

And Shavuot

itself counts for him as seven days, because Shavuot has the status of a pilgrimage Festival.

Here, then,

together within two days, there are

fourteen

days in the thirty-day count!

Rabbi Ami heard and became angry

at Rabbi Anani bar Sasson.

He said,

Rabbi Ami:

Is it so

that this halakha, this halakha

is his?

For according to his statement,

it is the halakha of Rabbi Elazar who said it in the name of Rabbi Oshaya!

As follows.

And similarly, it once happened that

Rabbi Yitzḥak Nappaḥa taught in the courtyard

at the entrance

of the Exilarch: One day before Shavuot, and Shavuot—

here there are fourteen.

Rav Sheshet heard

and

became angry

with him, and

said: Is it so,

that this halakha, this halakha

is his?

But

it is the halakha of Rabbi Elazar who said it in the name of Rabbi Oshaya.

For Rabbi Elazar said that Rabbi Oshaya said: From where

is it derived that Shavuot has

with regard to its offerings

a period of compensation for all seven days?

As it is stated [Deuteronomy 16]: “

On the Festival of Matzot and on the Festival of Weeks.”

And we derive: The Festival of Weeks was juxtaposed with the Festival of Sukkot:

Just as the Festival of Matzot has a period of compensation for all seven days, so too

the Festival of Weeks has a period of compensation for all seven days .

He had him declare it

relied

Rav Pappa upon Rav Avya the Elder, and he taught: One day before Rosh HaShana, and Rosh HaShana—

here there are fourteen.

For Rosh HaShana too has the status of a pilgrimage Festival .

Ravina said: Therefore,

if he buried his dead before the Festival, then

the day before the Festival, the Festival, and its eighth day—

here there are twenty-one days .

Ravina happened to come to Sura of the Euphrates.

Ravina happened to come to Sura of the Euphrates.

Rav Ḥaviva of Sura of the Euphrates said to Ravina:

Did the Master

say, “One day before Rosh HaShana, and Rosh HaShana—

here there are fourteen”!?

He said to him: I

was speaking only of what appears reasonable according to Rabban Gamliel

.

For according to Rabban Gamliel, Rosh HaShana has the status of a pilgrimage Festival .

Mishna:

One may not tear his garment, remove his shoe, or partake of the first mourner's meal

the meal provided to a mourner, with which he is provided sustenance,

except the relatives of the deceased .

And one does not provide

the recovery meal

except

when the comforters sit

on an upright bed.