משנה: וּכְשֶׁהוּא מְנַחֵם אֵת אֲחֵרִים דֶּרֶךְ כָּל הָעָם עוֹבְרִין בְּזֶה אַחַר זֶה וְהַמְמוּנֶה מְמַצְּעוֹ בֵּינוֹ לְבֵין הָעָם. כְּשֶׁהוּא מִתְנַחֵם מֵאֲחֵרִים כָּל הָעָם אוֹמְרִים לוֹ אָנוּ כַּפָּרָתוֹ וְהוּא אוֹמֵר לָהֶן הִתְבָּֽרְכוּ מִן הַשָּׁמַיִם. וּכְשֶׁמַּבְרִין אוֹתוֹ כָּל הָעָם מְסוּבִּין עַל הָאָרֶץ וְהוּא מֵיסֵב עַל הַסַּפְסָל׃ MISHNAH: If he57The High Priest makes a visit of condolence. consoles others, common behavior requires the people to come in single file and the executive officer58The organizer of the Temple service walks to his left; all other people are required to make a single file to the organizer’s left, to make sure that nobody touch the High Priest and defile him. becomes a partition between himself and the people. If he is consoled by others, everybody tells him, we are his59Meaning “your.” atonement; he answers them, may you be blessed by Heaven. If one brings him the first meal60Mourners are not permitted to prepare their own first meal after the burial. The people who bring him the food are supposed to eat with him. This is an Amoraïc statement in the Babli (Moˋed qatan 27b) but is implied as an ancient custom in 2S.3:35, Ezekiel.24.17">Ez. 24:17., the people sit in a circle on the ground and he sits in their circle on a footstool61Latin subsellium. Probably the vocalization should be סֻפּסֶל..
הלכה: וּכְשֶׁהוּא מְנַחֵם אֶת אֲחֵרִים כול׳. הָדָא אָֽמְרָה. סַפְסָל אֵין בּוֹ מִשּׁוּם כְּפִייַת הַמִּיטָּה. כֹּהֵן גָּדוֹל חַייָב בִּכְפִייַת הַמִּיטָּה. HALAKHAH: “If he consoles others,” etc. This implies that a footstool is not meant by “overturning the couch.” The High Priest is obligated to overturn his couch62The mourner is not permitted to sit comfortably on a couch; cf. Berakhot 3:1:9" href="/Jerusalem_Talmud_Berakhot.3.1.9">Berakhot 3:1, Notes 36–41. The prestige of the High Priest’s office does not permit him to sit on the floor..
תַּנֵּי אֵין מוֹצִיאִין אֶת הַמֵּת סָמוּךְ לְקִרְיַת שְׁמַע אֶלָּא אִם כֵּן הִקְדִּימוּ שָׁעָה אַחַת אוֹ אִיחֲרוּ שָׁעָה אַחַת כְּדֵי שֶׁיִּקְרְאוּ וְיִתְפַּלְלוּ. וְהָתַנִּינָן קָֽבְרוּ אֶת הַמֵּת וְחָֽזְרוּ. תִּיפְתָּר בְּאִינּוּן דַּהֲווֹן סָֽבְרִין דְּאִית בָּהּ עֹנָה וְלֵית בָּהּ עֹנָה. 63From here to the end of the Halakhah, the text is from Berakhot 3:2:2-5" href="/Jerusalem_Talmud_Berakhot.3.2.2-5">Berakhot 3:2, Notes 123–135. The last two paragraphs have been shortened to become partially unintelligible; they are intended to refer the student to the text in Berakhot. It is stated: “One does not take the dead for burial close to the recitation of the Shemaˋ unless one do it one hour in advance or one hour afterwards, so that they may recite and pray.” But did we not formulate: “When they buried the dead and returned”? Explain it for those who thought that they had a free period but they did not have a free period.
תַּנֵּי הַהֶסְפֵּד וְכָל הָעֲסוּקִין בָּהֶסְפֵּד מַפְסִיקִין לְקִרְיַת שְׁמַע וְלֹא לִתְפִילָּה. מַעֲשֶׂה הָיָה וְהִפְסִיקוּ רַבּוֹתֵינוּ לְקִרְיַת שְׁמַע וְלִתְפִילָּה. וְהָתַנִּינָן אִם יְכוֹלִין לְהַתְחִיל וְלִגְמוֹר. מַתְנִיתָא בְיוֹם רִאשׁוֹן. מַה דְתַנֵּי בְּיוֹם שֵׁינִי. It is stated: The eulogizer and all who participate in a eulogy interrupt for the recitation of Shemaˋ but do not interrupt for prayer. It happened that our teachers interrupted for the recitation of Shemaˋ and prayer. Did we not state: “If they are able to start and finish”? Our Mishnah refers to the first day; that the Tanna stated for the second day.
אָמַר רִבִּי שְׁמוּאֵל בַּר אֶבְדַּומָא זֶה שֶׁנִּכְנַס לַכְּנֶסֶת וּמְצָאָן עוֹמְדִין לִתְפִילָּה. אִם יוֹדֵעַ שֶׁיָּכוֹל לִגְמוֹר עַד שֶׁלֹּא יַתְחִיל שְׁלִיחַ צִיבּוּר לַעֲנוֹת אָמֵן יִתְפַּלֵּל. וְאִם לָאו אַל יִתְפַּלֵּל. בְּאֵי זֶה אָמֵן אָֽמְרוּ. תְּרֵין אֲמוֹרִין. חַד אָמַר שֶׁלְהָאֵל הַקָּדוֹשׁ. וְחַד אָמַר שֶׁלְּשׁוֹמֵעַ תְּפִילָּה. בַּחוֹל. Rebbi Samuel ben Eudaimon said: He who enters the synagogue and finds them standing and praying; if he knows that he could start and finish before the reader starts, so that he may answer “Amen”, he may pray, otherwise he should not pray. About which “Amen” did the speak? Two Amoraïm, one says the Amen of “the Holy King”, the other says the Amen of “Who listens to prayer.” 64A sentence has been omitted: R. Phineas said, the Amen of “the Holy King” refers to the Sabbath, that of “He Who listens to prayer” refers to weekdays. Only the last word was left. On weekdays.
תַּנֵּי רִבִּי יְהוּדָה אוֹמֵר. הָיוּ כוּלָּן עומְדִין בְּשׁוּרָה. מִשּׁוּם כָּבוֹד חַייָבִין. מִשּׁוּם אֵבֶל פְּטוּרִין. יָֽרְדוּ לְסֶפֶד. הָרוֹאִין פָּנִים פְּטוּרִין. וְשֶׁאֵין רוֹאִין פָּנִים חַייָבִין. וְהָדָא דְתַנִּינָן. כְּשֶׁמְנַחֵם אֲחֵרִים כָּל הָעָם עוֹבְרִין זֶה אַחַר זֶה וְהַמְמוּנֶה מְמַצְּעוֹ בֵּינוֹ לְבֵין הָעָם. כְּמִשְׁנָה הָרִאשׁוֹנָה. וְהָא דְתַנִּינָן. הַפְּנִימִין פְּטוּרִין וְהַחִיצוֹנִין חַייָבִין. כְּמִשְׁנָה הָרִאשׁוֹנָה. אָמַר רִבִּי חֲנִינָה. בָּרִאשׁוֹנָה הָיוּ מִשְׁפָּחוֹת עוֹמְדוֹת וְהָאֲבֵילִין עוֹבְרִין. מִשֶׁרָבַת תַּחֲרות בְּצִיפֹּרִין הִתְקִין רִבִּי יוֹסֵי שֶׁיְּהוּ מִשְׁפָּחוֹת עוֹבְרוֹת וְהָאֲבֵילִים עוֹמְדִין. אָמַר רִבִּי שְׁמוּאֵל דְּסוֹפֶפְתָּה. חָֽזְרוּ הַדְּבָרִים לְיוֹשְׁנָן. It is stated: Rebbi Jehudah says, if they are all standing in one row, those who are standing because of honor are obligated, those because of mourning are exempt. When they descend for a eulogy, those who see inside are exempt, those who do not see inside are obligated. It would be what we stated: “If he consoles others, the people come in single file and the executive officer becomes a partition between himself and the people,” the first teaching65Half a paragraph has been omitted (Berakhot loc. cit. Notes 132–133) that practice had changed in Mishnaic times. The practice of Temple times is not necessarily relevant for later generations.. And what we stated: “the innermost are exempt and the outer ones obligated,” is the first teaching. Rebbi Ḥanina said: Originally, all families were standing still and the mourners passed between them. When competition increased in Sepphoris, Rebbi Yose ben Ḥalaphta instituted that the families should pass by and the mourners stand still. Rebbi Samuel Sofefta said: Matters returned to their original state.