Zevachim 200

רבא אמר אידי ואידי אחר חצות ול"ק כאן קודם ששחטו וזרקו עליו כאן לאחר ששחטו וזרקו עליו

Raba said: Both are meant after midday, yet there is no difficulty: in the one case it was before they had slaughtered [the Passover-offering] and sprinkled [its blood] on his account;<span class="x" onmousemove="('comment',' Then they must not do so, for he has become an onen and Scripture disqualified him.');">¹</span> in the other it was after they had slaughtered and sprinkled on his account.<span class="x" onmousemove="('comment',' The main thing that the Baraitha teaches then is that he partakes thereof in the evening.');">²</span>

א"ל רב אדא בר מתנה לרבא אחר ששחטו וזרקו את דמו מה דהוה הוה א"ל רבינא אכילת פסחים מעכבא מדרבה בר רב הונא א"ל ציית מאי דקאמר לך רבך

R'Adda B'Mattenah said to Raba: after they slaughtered and sprinkled on his account, what is done is done!<span class="x" onmousemove="('comment',' Why is he permitted to eat thereof in the evening, any more than of other sacrifices, seeing that his aninuth exempts him? On Abaye's explanation this difficulty does not arise. For he explains that the person died after midday, but before the offering was slaughtered on his behalf. Now, since the obligation to sacrifice preceded his aninuth and is therefore still in force, if he is forbidden to eat of it in the evening, he will refrain from sacrificing at all; therefore the Rabbis waived their prohibition. But there is nothing to fear if his relation died after the sacrifice was offered, and so he should still he forbidden.');">³</span> - Said Rabina to him: The eating of the Passover-offering is indispensable, [which follows] from Rabbah son of R'Huna's [teaching].

מאי דרבה בר רב הונא דתניא יום שמועה כיום קבורה למצות שבעה ושלשים ולאכילת פסחים כיום ליקוט עצמות אחד זה ואחד זה טובל ואוכל בקדשים לערב

Said [Raba] to him: Pay heed to what your master [Rabina] has told you [R'Adda B'Mattenah].<span class="x" onmousemove="('comment',' His answer is correct.');">⁴</span> What was Rabbah son of R'Huna's [teaching]? - It was taught: The day when one learns [of a near relation's death] is as the day of burial in respect of the laws of seven and thirty [days' mourning];<span class="x" onmousemove="('comment',' One must observe deep mourning for seven days after the burial of a near relation, during which time he must not work, bathe, or wear his shoes. A lighter mourning is observed for thirty days after burial, such as not putting on new garments or attending festivities. If a person learns of such a relation's death within thirty days, he must observe the seven and the thirty days' mourning from the day that he learnt it.');">⁵</span>

הא גופא קשיא אמרת יום שמועה כיום קבורה למצות שבעה ושלשים ולאכילת פסחים כיום ליקוט עצמות מכלל דיום קבורה אפילו לערב נמי לא אכיל והדר תני אחד זה ואחד זה טובל ואוכל בקדשים לערב

In respect of eating the Passover-offering it is as the day on which the bones [of one's parents] are collected.<span class="x" onmousemove="('comment',' A man may eat of the Passover-offering on the evening following the day when his parents' bones were collected; v. Pes. 92a.');">⁶</span> In both cases<span class="x" onmousemove="('comment',' This can only mean, on the day of burial or on the day that the bones are collected. It cannot mean on the day of hearing and on the day of collecting, for the reason explained anon.');">⁷</span>

אמר רב חסדא תנאי היא

he performs immersion and eats [of] sacrifices in the evening. Now this is self-contradictory: You say, the day when one learns is as the day of burial in respect of seven and thirty [days' mourning], but in respect of eating the Passover-offering it is as the day when the bones [of one's parents] are collected; whence it follows that as for the day of burial, one may not eat even in the evening; and then you teach, in both cases he performs immersion and eats of sacrifices in the evening?

רבה בר רב הונא אמר ל"ק כאן ששמע שמועה על מתו סמוך לשקיעת החמה וכן שליקטו לו עצמות סמוך לשקיעת החמה וכן שמת לו מת וקברו סמוך לשקיעת החמה וכאן לאחר שקיעת החמה

Said R'Hisda: It is a controversy of Tannaim.<span class="x" onmousemove="('comment',' The two clauses represent the views of different Tannaim.');">⁸</span> Rabbah son of R'Huna said: There is no difficulty.

לאחר שקה"ח מאי דהוה הוה אלא ש"מ אכילת פסחים מעכבא

In the one case he learnt about his bereavement just before sunset, and similarly the bones of his dead were gathered just before sunset, and similarly his relation died and was buried just before sunset. In the other case [these things happened] after sunset.<span class="x" onmousemove="('comment',' He may eat of sacrifices, and all the more so of the Passover-offering, if his relation died etc. before sunset; hence the evening is the night following his aninuth, and he holds that in this respect the day does not embrace the night following even by Biblical law. He may not eat on the evening of burial where he died after sunset, so that it is not the evening following the day of burial, but the evening of burial itself (the corpse will be buried either that same evening or on the next day) .');">⁹</span>

רב אשי אמר מאי אחד זה ואחד זה ה"ק אחד יום שמועה ואחד יום ליקוט טובל ואוכל בקדשים לערב

'After sunset'! but what has been has been!<span class="x" onmousemove="('comment',' How can you then differentiate between the Passover-offering and other sacrifices, seeing that sacrifices may not be eaten on the day of burial? That certainly should apply to the Passover-offering too.');">¹⁰</span> Hence you must surely infer from this that the eating of the Passover-offering is indispensable.<span class="x" onmousemove="('comment',' For that reason they permitted it in the evening, because neglect to eat of it entails kareth (v. Glos.) .');">¹¹</span>

והא דרב אשי בדותא היא מכדי עלה קאי זה וזה מיבעי ליה אלא ש"מ בדותא היא

R'Ashi said: What does 'both the one and the other' [mean]? It means that both on the day of hearing and on the day of gathering the bones, he performs immersion and eats of the sacrifices in the evening.<span class="x" onmousemove="('comment',' But not on the evening after burial.');">¹²</span>

ומאי תנאי דתניא עד מתי מתאונן עליו כל היום רבי אומר כל זמן שלא נקבר

But this statement of R'Ashi is fiction. Consider: he [the Tanna] is discussing these;<span class="x" onmousemove="('comment',' Sc. the two mentioned by R. Ashi.');">¹³</span>

במאי עסקינן אילימא ביום מיתה מי איכא דלית ליה דיום מיתה דתפיס לילו מדרבנן

then he should say, 'the one and the other.' Hence it surely follows that it is fiction.

ותו רבי אומר כל זמן שלא נקבר הא קברו אישתרי ליה ומי איכא דלית ליה (עמוס ח, י) ואחריתה כיום מר

Now, what is this controversy of Tannaim?<span class="x" onmousemove="('comment',' To which R. Hisda alluded above.');">¹⁴</span> - For it was taught: For how long is he an onen on his account?<span class="x" onmousemove="('comment',' To be forbidden to partake of sacrifices.');">¹⁵</span>

אמר רב ששת איום קבורה קאי

The whole day.<span class="x" onmousemove="('comment',' This is now assumed to mean without the night following.');">¹⁶</span> Rabbi said: As long as he is not buried.<span class="x" onmousemove="('comment',' V. Sem. IV, 14.');">¹⁷</span>

מתקיף רב יוסף אלא הא דקתני השומע על מתו כמלקט עצמות טובל ואוכל בקדשים לערב מכלל דיום קבורה אפילו לערב נמי לא אכיל הא מני אלא תריץ עד מתי מתאוננין עליו כל אותו היום ולילו רבי אומר כל זמן שלא נקבר [אבל נקבר] בלא לילו

What are we discussing? Shall we say, the day of death?

אמרוה קמיה דר' ירמיה אמר גברא רבה כרב יוסף לימא הכי לימא דרבי לקולא והתניא עד מתי מתאונן עליו כל זמן שאינו נקבר אפילו מכאן ועד עשרה ימים דברי רבי וחכ"א אין מתאונן עליו אלא אותו היום בלבד

does anyone reject the view that the day of death embraces the night following by Rabbinical law?<span class="x" onmousemove="('comment',' Surely not!');">¹⁸</span> Moreover, 'Rabbi said: As long as he is not buried'; but if he was buried, he is permitted?<span class="x" onmousemove="('comment',' On the same day.');">¹⁹</span>

אלא תריץ הכי עד מתי הוא מתאונן עליו כל אותו היום בלא לילו רבי אומר כל זמן שלא נקבר ואם נקבר תופס לילו

Does anyone reject [the implication of] And the end thereof as a bitter day?<span class="x" onmousemove="('comment',' Amos VIII, 10. From this the Rabbis deduce (M. K. 21a) that the interdict of aninuth lasts the whole day of death, even after burial.');">²⁰</span> - Said R'Shesheth: [We are discussing] the day of burial.

אמרוה קמיה דרבא מדקאמר רבי יום קבורה תופס לילו מדרבנן מכלל דיום מיתה תופס לילו מדאורייתא

To this R'Joseph demurred: Then when it is taught, He who learns about his bereavement, and he who gathers bones, performs immersion and eats in the evening; whence it follows that as for the day of burial, he may not even eat in the evening; with whom will it agree?<span class="x" onmousemove="('comment',' Both Rabbi and the Rabbis hold that the evening is permitted.');">²¹</span> Rather, explain it thus: For how long is he an onen on his account?

וסבר רבי אנינות לילה דאורייתא והתניא (ויקרא י, יט) הן היום אני היום אסור ולילה מותר ולדורות בין ביום ובין בלילה אסור דברי רבי יהודה רבי אומר אנינות לילה אינה מדברי תורה אלא מדברי סופרים

The whole of that day<span class="x" onmousemove="('comment',' Of burial.');">²²</span> and the [following] night.

לעולם דרבנן היא

Rabbi said: That is only as long as he was not buried; but if he was buried, [it is the day] without the [following] night. Now, this was reported before R'Jeremiah, whereupon he observed: That a great man like R'Joseph should say thus! Are we to assume then that Rabbi is more lenient? Surely it was taught: How long is he an onen on his account? As long as he is not buried, even for ten days: these are the words of Rabbi; but the Sages maintain: He observes aninuth on his account only on that day itself! Rather, explain it thus: How long does he observe aninuth on his account? The whole of that day without the [following] night. Rabbi maintained: As long as he is not buried, it embraces the [following] night.<span class="x" onmousemove="('comment',' This then is the controversy alluded to by R. Hisda.');">²³</span> Now, it was stated before Raba: Since Rabbi maintained that the day of burial embraces the [following] night by Rabbinical law,<span class="x" onmousemove="('comment',' Obviously by Rabbinical law only, for aninuth even on the day of burial itself is Rabbinical only.');">²⁴</span> it follows that the day of death embraces the [following] night by Scriptural law.<span class="x" onmousemove="('comment',' Just as aninuth on the day of death is Scriptural.');">²⁵</span> Does then Rabbi hold that aninuth at night is Scriptural? Surely it was taught: 'Behold, this day [etc].<span class="x" onmousemove="('comment',' Lev. X, 19. Aaron was explaining why he had not eaten of the sin-offering offered on the day of his consecration, viz., because he had lost two sons on that day.');">²⁶</span> I am forbidden by day yet am permitted at night;<span class="x" onmousemove="('comment',' Since there were no other priests to eat thereof.');">²⁷</span> but [future] generations will be forbidden both by day and by night':<span class="x" onmousemove="('comment',' Thus aninuth on the night following is Scriptural.');">²⁸</span> these are the words of R'Judah. Rabbi maintained: Aninuth at night is not Scriptural but a law of the Scribes! - In truth, it is Rabbinical.<span class="x" onmousemove="('comment',' Sc. the law of aninuth on the night after the day of death.');">²⁹</span>