Mishneh Torah, Mourning 1-2

Sugya Map

• Issue: The halakhic source of the seven days of avelut (mourning): Is it d'Oraita (Biblical) or d'Rabanan (Rabbinic)?
• Nafka Mina: Affects avelut stringency versus d'Oraita obligations (e.g., Torah study, Shabbat).
• Primary Sources: Vayikra 10:19; Bereishit 50:10; Mishneh Torah, Mourning 1:1-2.

Text Snapshot

"אין אבילות מה"ת אלא ביום ראשון... אע"פ שנאמר בתורה ויעש לאביו אבל שבעה ימים, ניתנה תורה ונתחדשה הלכה." ^[Mishneh Torah, Mourning 1:1] "ומשה רבינו תיקן להם לישראל שבעה ימי אבילות ושבעה ימי המשתה." ^[Mishneh Torah, Mourning 1:2]

Dikduk/Leshon Nuance

The phrase "ניתנה תורה ונתחדשה הלכה" signals a profound legal paradigm shift. "תיקן" (ordained) implies a rabbinic enactment, not a direct Biblical command.

Readings

Yad Eitan

The Yad Eitan explains "אין למידין מקודם מתן תורה" (we don't derive laws from pre-Sinaitic events), citing Yerushalmi and Tosafot. ^[Yad Eitan on Mishneh Torah, Mourning 1:1:1 s.v. Ein Avelut] His chiddush: the rationale is to prevent leniencies for Torah Talmud and Shabbat observance.

Tziunei Maharan

The Tziunei Maharan sources the Rambam's "ניתנה תורה..." to Yerushalmi Moed Katan 3:5, ^[Tziunei Maharan on Mishneh Torah, Mourning 1:1:1 s.v. Aval She'ar] and "משה רבינו תיקן" to Yerushalmi Ketubot 1:1. ^[Tziunei Maharan on Mishneh Torah, Mourning 1:1:2 s.v. U'Moshe Rabbenu] This confirms Rambam's Yerushalmi reliance.

Friction

Kushya

How can the Rambam so readily dismiss Yosef's seven days of mourning for Yaakov (Bereishit 50:10) with a curt "ניתנה תורה ונתחדשה הלכה"? Does Matan Torah truly negate prior narratives as halakhic sources?

Terutz

Pre-Matan Torah events, while illustrative of righteous conduct, do not establish binding Halakha for Klal Yisrael. Matan Torah formalized and re-established the legal framework; earlier practices are non-normative unless formally enacted.

Intertext

• Yerushalmi Moed Katan 3:5: The primary source for the principle "אין למידין מקודם מתן תורה."
• Tosafot Moed Katan 20a: Further discusses this principle's application in various halakhic contexts.

Psak/Practice

The Rambam's ruling establishes the seven days of avelut as d'Rabanan, instituted by Moshe Rabbeinu. This allows for suspension or modification in the face of conflicting d'Oraita obligations (e.g., Pikuach Nefesh).

Takeaway

• Matan Torah fundamentally redefined Halakha's source and authority, distinguishing ancient practice from binding post-Sinaitic law.
• Even divinely guided practices require formal rabbinic enactment (תקנה) to become binding d'Rabanan law, highlighting Chazal's authority.