Shulchan Arukh, Yoreh De'ah 389

<b>אבל אסור בכביסת כסותו ודין גיהוץ. ובו ח' סעיפים:</b><br>אבל אסור לכבס כסותו כל שבעה ימים אפילו במים לבד ולאחר שבעה מותר וכשם שאסור לכבס כך אסור ללבוש המכובסים קודם לכן (ואחר ז' שרי והעולם נהגו בו איסור (כדעת ריב"א וסייעתו) ונוהגין שאדם אחר לובשם תחלה ואח"כ לובשם האבל והמנהג עיקר (טור בשם סמ"ק וכ"כ המרדכי ה"א וכל בו) וכן נוהגין במדינות אלו לאחר שבעה ואם לבשו אדם אחר רק שעה אחת די בכך) (כל בו וסמ"ק) וא"צ לומר שאסור ללבוש חדשים וגם הסדינים והמצעות של מטה אסור לכבסן ולהציע המכובסין וכן מטפחות הידים אע"פ שמותר לכבסן במועד וכן כל אותן ששנינו שמותרים לכבס במועד כגון היוצא מבית השביה ומבית האסורים והמנודה שהתירו לו חכמים והנשאל לחכם והותר והבא ממדינת הים שהלך להרויח ולא היה לו פנאי לגלח אסורים בימי אבלו שאם אירעו אחד מהם קודם האבלות ונכנס מיד לתוך האבלות אסור לכבס אלא אם כן אירעו אחד מהם ותכפוהו מיד שני אבלות זה אחר זה אז מותר לכבס אף בנתר וחול ואפי' תוך שבעה ובלבד שיעשנו בצינעא בתוך ביתו ואחר שתכפוהו אביליו זה אחר זה מכבס במים אבל לא בנתר ואהל:

A mourner is forbidden to wash his garment during the entire seven days [of mourning], ( ibid .) with a gloss-stone. S. Krauss T.A. I, 156, 581 and cf. Ta‘an. 29b. There are two main views held among the authorities regarding these terms. 1) During the seven days of mourning every type of washing is forbidden for two reasons — a) It entails work. Hence, not only the mourner is forbidden to wash his clothes, but others are also forbidden to do this for him (v. supra § 380); b) There is a prohibition against wearing even garments that were washed prior to the time that mourning sets in. This is derived from, ‘And Joab sent to Tekoa and fetched thence a wise woman and said unto her: I pray thee, feign thyself to be a mourner and put on mourning apparel, I pray thee, and annoint not thyself with oil but be as a woman that had a long time mourned for the dead’ (II Sam. XIV, 2) — M.K. 15a. With respect to the thirty days of mourning, no prohibition against washing ( כיבוס ) is found in the Talmud; only the prohibition against laundry work ( גיהוץ ) applies then. During the entire thirty days the mourner is forbidden to wear laundried garments (M.K. 23a), and R. Eleazar b. R. Simeon forbade only new white linen clothes, and Raba ( ibid. ) rules in accord with the latter. also ibid. 27b; Yeb. 43a and Rashi a.l.; Yad, Ebel V, 1, 3; VI, 4. This represents the view of Rashi, Maim. and Alfasi. 2) Even washing ( כיבוס ) is forbidden for thirty days. This is derived from Sem(H). VII, 4, where it is stated, ‘One who did not wash garments on the eve of a Festival should not wash for thirty days.’ The Talmudic texts (cited supra 1) are explained as follows: Yeb. ibid. is interpreted according to this viewpoint as referring only to those persons enumerated in Mishna, M.K. III, 2. Regarding M.K. 27b, the text should be emended to read, ‘thirty days for washing ( כיבוס ), and as to M.K. 15a, it should be understood as referring to washing in water only, which is permitted during the thirty days save the seven days of mourning. However, washing with natron and lye is forbidden (M.K. 23a, Tosaf. s.v. כל ). — This is the viewpoint held by RIBA. Caro accepts the first viewpoint which represents the majority of the authorities. even [if washed] in water alone. However, after the seven [days of mourning], it is permissible. Just as he is forbidden to wash [garments], so also is he forbidden to put on [garments] that were washed prior to this. n. 1). T.H. contra Rashi. Cf. M.K. 24b, Tosaf. s.v. ברכת . also O.Ḥ. § 551, 3. And after the seven [ days of mourning ] it is permissible, but people treat this as forbidden . and his followers — G. Cf. supra n. However, it is customary that another person puts them on first, after which the mourner may wear them; and [ this ] custom is fundamental , on the authority of SeMaK; Mord., Laws of Mourning and Kol Bo — G. By ‘this custom is fundamental’ is meant that we should not think that this custom has no basis. On the contrary, is has a legal basis (v. supra n. 1) in accordance with the viewpoint of RIBA. However, as far as the law is concerned, we accept the view of the majority of the authorities. Thus also B.Yos. — A.H. and this is the common practice in these countries after the seven [ days of mourning ]. If another person puts it [ the garment ] on even for an hour, it is sufficient . and SeMaK — G. Nowadays we do not practice the custom of giving another person the garments to put on first, for we adopt a lenient view with respect to an undergarment or shirt, since they are not worn for the sake of pleasure. One may therefore, change his undershirt on account of perspiration and RIBA may be referring to other garments usually worn on the Sabbath. During the seven days of mourning, one may put on a clean undershirt, if necessary, on account of perspiration or in a case where one suffers from a skin disease. It is only in the case of a garment that is worn for the sake of pleasure that the prohibition applies on the same principle as in the case of bathing (v. supra § 381 and notes) — A.H. Needless to say that it is forbidden to put on new garments. It is also forbidden to wash the sheets and bed-covers, or to spread out those already washed. And so too, hand-towels, although it is permissible to wash them during [ Hol- ] ha-Moed ,Z) and the hand-towels, but during the week it is forbidden — A.H. and likewise, [the garments of] all those [persons] of whom we learnt that they may wash [their garments] during [ Hol- ] ha-Moed ,Z) and the hand-towels, but during the week it is forbidden — A.H. e.g., one coming out of captivity or prison, or one under a ban and was released by the Sages, or one who applied to a Sage and was released [from a vow], or one arriving from beyond the sea [for the purpose of conducting business] in order to make profit and had no opportunity to cut his hair, — are forbidden [to be washed] during one's mourning, this would be permissible on account of the honour due to the Festival — A.H. — for if one of these [aforementioned] things happened to him [the mourner] prior to the [period of his] mourning, and he [thus] entered forthwith into the [period of] mourning, — [the law is that] he is forbidden to wash [his garments], unless one of these [aforementioned] things happened to him, following which he suffered one bereavement immediately after another, [in which case only] is he permitted to wash [his garments], even in natron and lye, and even during the seven [days of mourning], provided he does it in privacy in his home; and after [the period wherein] he suffered one bereavement immediately after another [is over], he is permitted to wash [his garments] in water, but not in natron, or in the [ingredients of the] alcalic plant.

מותר לכבס בגדי קטנים שמת אביהם:

It is permissible to wash the garments of minor children whose father died. of R. Meir of Rothenberg s. 24. Cf. supra § 384, 5. Children’s clothes must be changed frequently. The washing may be done in the house of mourning, for everyone knows that the clothes belong to the children — A.H.

אסור ללבוש תוך שבעה כלים חדשים צבועים וישנים יוצאים מתחת המכבש (פי' כלי לעצור בו הבגדים): הגה י"א דאסור ללבוש בגדי שבת תוך ד' שבועות הראשונים אבל אח"כ מותר אפילו על אביו ואמו וכן לעשות בגדים חדשים (כל בו בשם מוהר"ם) אבל נהגו איסור כל י"ב חודש:

It is forbidden to wear during the seven [days of mourning] new dyed garments or old clothes coming out of the press, on the authority of T.H. , derived from M.K. 23a: ‘Our Rabbis taught: (Throughout the entire) thirty days (the mourner) is prohibited against wearing pressed garments. It matters not whether they be old or new garments coming out of the press. Rabbi says, They only forbade new garments. R. Eleazar b. R. Simeon says, They only forbade new white linen garments.’ Since in matters of mourning we follow the lenient view, consequently, we adopt the lenient view of R. Eleazar b. R. Simeon. This view, however, applies only during the thirty days, whence it follows that during the seven days of mourning it is forbidden. i.e., an instrument for pressing clothes . Gloss : Some say that it is forbidden to wear Sabbath garments during the first four weeks [ of mourning ], but subsequent to that it is permissible, even [ for one who is in mourning ] for his father or mother . ( infra § 400) rules that on the Sabbath one is permitted to wear Sabbath garments, for otherwise this will be regarded as public mourning which is prohibited on the Sabbath. A woman during her mourning rites, whose first-born son has to be redeemed ( פדיון הבן ) is permitted to wear her festive garments — P.Tesh. So too , [ is it permissible ] to make new garments [ after the first week of mourning ]. on the authority of R. Meir of Rothenberg . — G. However, the common practice is to treat this [ matter ] as forbidden for the entire twelve months.

אסור תוך שבעה לכבס ולהניח בין ע"י עצמו בין ע"י אחרים ואם היתה כסותו בקבולת ביד אחרים מכבס אותו כדרכו כמו שאר מלאכתו בתלוש שביד אחרים בקבולת:

[The mourner] is forbidden during the seven [days of mourning] to wash [garments] and put [them] away [for later use], whether he himself [does the washing] or through others. on the authority of T.H. Cf. O.Ḥ. § 551. For the mourner must not work during the first week of mourning — ShaK. However, if his garment was in the hand of others on a labour contract, [the laundryman] may wash it in his usual manner as [in the case of] other work of his, [viz., his] loose material that is in the hand of others under a labour contract. § 380, 18.

כל שלשים יום אסור ללבוש (או להציע תחתיו) (ב"י בשם רבינו ירוחם) בגד מגוהץ והוא שיהא לבן וחדש ואפילו הוא של פשתן ועל אביו ועל אמו אסור עד שיגיע הרגל אחר שלשים ויגערו בו חביריו:

[During] the entire thirty days [the mourner] is forbidden to wear, or to spread out under him on the authority of R. Yeruḥam — G. a pressed garment, provided it is white and new, Thus also Asheri on the authority of RaBaD. Cf. also Sem(H). VII, 10; M.K. 27b; Y.M.K. III, 5(82a, 83d) ; Hal. Ged. Laws of Mourning ; M.K. 23a, Tosaf. s.v. רבא and consult references in Sem. ibid. and even if it is a flaxen [garment]. and Pes. 109a. [One in mourning] for his father or mother is forbidden [to wear pressed garments] until the [first] Festival after the thirty days arrives and his friends rebuke him. and Asheri. Although in Y. ibid. twelve months are mentioned, nevertheless, we adopt the ruling of Sem. For this is similar to hair-cutting (M.K. 22b), only that in the case of laundry work, the Festival is mentioned, because only then does it become noticeable to his friends. This is contrary to Maim . (Yad, Ebel VI, 4) who makes no mention of the Festival.

גיהוץ י"א צק"ל בלשון ערב וי"א דהיינו כיבוס במים ואפר או בנתר ובורית:

[As to the meaning of] laundry work, some say citing R. Hai Gaon . [that it corresponds to] SQL, Dictionary s.v. צקל . in the Arabic language; others say that it means washing [garments] in water and ashes or in natron and soap. O.Ḥ. § 551, 3.

אחר שבעה מותר לגהץ בין לעצמו בין לאחרים ולא אמרו שלשים יום לגיהוץ אלא ללבוש:

After the seven [days of mourning, the mourner] is permitted to do laundry work both for himself and for others. The [prohibition against] laundry work for thirty days was stated only with respect to wearing [laundried garments]. on the authority of T.H. Sem(H). VII, 10 and Asheri to M.K.

יש מי שאומר דהאידנא ליכא איסור גיהוץ שהרי אמרו גיהוץ שלנו ככיבוס שלהם :

There is an authority and N.Yos. O.Ḥ. ibid . who states that nowadays there is no prohibition against laundry work, for they said, 'Our laundry work is like their washing.' par. 1 and notes.