Rambam - 1 Chapter a Day

In this and the following halachah, the Rambam describes the custom referred to as shurah, “line.” It is a fundamental element of the post-funeral rites.

Since the purpose of this custom is to comfort the mourners, the mourners should not be included in the quorum (Radbaz).

Sanhedrin 19a relates that, at the outset, the custom was that the comforters pass by the mourners as the Rambam describes. Afterwards, because of certain factors, it was ordained that the mourners should pass through the lines of comforters. Rami bar Abba states that Rabbi Yossi restored the original custom. Although the Tur (Yoreh De’ah 376) mentions this practice (albeit in brief), the Shulchan Aruch does not. In certain communities, the custom is observed as the Rambam describes. In others, the custom is that the mourners pass through the lines of the comforters.

On each of the seven days, each of the visitors should offer the traditional condolence wishes despite the fact that they offered them previously.

This law is not practiced today. Instead, the people who come to offer comfort sit on ordinary chairs.

As evident from this halachah, several of the laws of comforting mourners are derived from the account of how Job’s friends came and comforted him after his children’ s death.

A person is not able to be comforted until he has regained a certain measure of composure. When he can look at others and speak to them, he is inwardly prepared to accept the consolation they offer.

When restating this law, the Shulchan Aruch (Yoreh De’ah 376:1) adds “in a manner in which it appears that he is dismissing the comforters.”

For even if the people offering comfort are sincere, the sorrow is after all, that of the mourner and he must come to terms with it himself.

I.e., none of the seven close relatives mentioned in Chapter 1.

The Radbaz states that the intent is not that the ten people must stay there the entire day, but rather that they come in the morning and in the evening for a certain time.
It must be noted that the Ra’avad objects to the Rambam’s ruling, stating that it does not have a Talmudic source. The Migdal Oz cites Shabbat 152b. In his Kessef Mishneh, Rav Yosef Karo states that the ten do not sit in the deceased’s home, but instead sit in his place in the synagogue and have him recalled. In his Shulchan Aruch (Yoreh De’ah 376:3), however, he quotes the Rambam’s ruling. The Ramah writes that he did not see this custom observed, but notes that the Maharil writes that it is proper to pray in the deceased’s home together with a minyan if there are no mourners.
Kin ‘at Eliyahu notes that this is an example where the Rambam’s ruling reflects the Kabbalistic tradition. For it is well known that in the first seven days after a person’s passing, his soul frequently returns to his home.

A sick person may have difficulty standing because of the intensity of his illness and a mourner may have difficulty because of the intensity of his grief.

Who rose even though they were not obligated to do so (Kessef Mishneh). To them, the nasi says: “May the Omnipresent bless you. Do not trouble yourselves” (Nimukei Yosef to Mo’ed Kattan 27b).
The Shulchan Aruch (Yoreh De’ah 376:2) quotes this law with regard to any scholar before whom a mourner or a sick person rise.

I.e., the mourner’s home need not be dirty and dingy.

For their pleasant fragrance is a source of pleasure which is inappropriate in these circumstances.
Shulchan Aruch (Yoreh De’ah 378:7) states that before the funeral, if a corpse is being kept in a home, fragrances may be brought in to neutralize its undesirable odor.

The standard published text of Mo ‘ed Kattan 27a, the source of this halachah, and the Tur (Yoreh De’ah 378) speak of gold utensils. Perhaps the Rambam had a different version of that text.

I.e., our Sages did not desire that the meal of comfort be an opportunity for people to show off their wealth. As Mo’ed Kattan, loc. cit., relates, such ostentatious conduct had become the ordinary practice. They felt that were that to be allowed, the poor would never bring food for the meal of comfort for they would be embarrass to show that they did not possess expensive containers. To prevent such a situation from occurring, they established a uniform standard which everyone could meet.

So that the wine will not be seen.

See Ketubot 8b which states that it was customary for the comforters to give the mourner to drink to drown his sorrow. Our Sages saw, however, that things were getting out of control and imposed these limits.
The Kessef Mishneh emphasizes that the Rambam is not requiring one to drink ten cups of wine, but rather prohibiting one from drinking more.

So as not to divert the mourner’s attention from his grief. Moreover, the mourner is forbidden to study Torah. It is, however, customary for others who are not mourning to study mishnayot in honor of the deceased. Similarly, teachings that are related to mourning or recited in praise of the deceased are permitted.

The Radbaz states that one should be careful even with regard to talking about ordinary matters so that the mourner will not be distracted from his grief. Needless to say, frivolity is not in place. Knowing how to comfort mourners - to balance one’s words so that they are allowed to release their feelings of grief, but result in feeling uplifted - is indeed a unique ability.

Eulogies in praise of him or details involving his burial.

Berachot 18a states that performing mitzvot in the presence of a corpse is “mocking the poor” (Cf. Proverbs 17:5), i.e., ridiculing the dead, as it were, by performing mitzvot which they cannot. For this reason, Torah study is forbidden. It is, however, common custom to recite Psalms in the presence of a corpse, not as study, but as prayer for his soul. See also Chapter 14, Halachah 25, which implies that when one studies in honor of the deceased, there is no prohibition.

Rabbi Yehudah HaNasi, the author of the Mishnah.

For the time to mourn over the tragedy has passed and our energies should be focused entirely on the future.

For the verse would not be prohibiting all expressions of grief.

Or longer in the case of the death of one’s parents. Mo’ed Kattan 27b states that when a person shows excessive grief, God chastises him: “Are you more merciful than I?” And that source states that when a person cries excessively over losing one loved one, he is likely to lose another.

As Ecclesiastes 7:12 states: “And the living shall take it to heart.”

For God’s judgment is extended against all of them.

For a year (Mo'ed Kattan 27b, the source of this halachah).

I.e., his over-preoccupation in material things and lack of sensitivity to spiritual values. Compare to Hilchot Teshuvah 3:4.