## Tractate Semachot Chapter 9 ###### Tractate Semachot 9:1 [Tractate Semachot 9:1](https://torahapp.org/share/book/Tractate%20Semachot/r/9:1) על כל המתים כולן אינו קורע אלא על רבו שלמדו חכמה רשב"א אומר חכם שמת כל שעומדים בשעת מיתתו קורעים עליו כל שאין עומדין עליו בשעת מיתתו אין קורעין עליו **The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:** One does not rend [his garments] for the dead¹ except for his teacher who taught him wisdom.² R. Simeon b. Eleazar said: When a Sage dies, all present at his death rend [their garments] for him, but all those who are not present do not rend them. footnotes: ¹ If they are not his near of kin. ² i.e. Torah. Cf., however, M.Ḳ. 25a (Sonc. ed., p. 154), Shab. 105b (Sonc. ed., p. 509) where it is taught that one rends the garments on the death of any worthy man. ###### Tractate Semachot 9:2 [Tractate Semachot 9:2](https://torahapp.org/share/book/Tractate%20Semachot/r/9:2) (הכל חולצים על חכם ועל תלמיד) חכם שמת חולצין לפניו את הימין אב ב"ד שמת חולצין לפניו את השמאל נשיא שמת חולצין לפניו ב׳ ידים מעשה כשמת ר"א חלץ לפניו ר"ע שתי ידיו והיה מכה על לבו והדם שותת וכן היה אומר אבי אבי רכב ישראל ופרשיו. **The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:** For a Sage who died³ one bares the right [shoulder]; for an *’Ab Beth Din* who died one bares the left [shoulder]; for a *Nasi’* who died one bares both shoulders.⁴ It is related⁵ that when R. Eliezer died, R. ‘Aḳiba bared both shoulders and kept on beating his heart⁶ until the blood flowed, and he cried out, *‘My father, my father, the chariots of Israel and the horsemen thereof!*’⁷ footnotes: ³ M.Ḳ. 22b (Sonc. ed., pp. 143f). ⁴ lit. ‘hands’. ⁵ Sanh. 68a (Sonc. ed., pp. 463f). ⁶ For ‘heart’ Sanh. reads ‘his flesh’. ⁷ 2 Kings 2, 12. ###### Tractate Semachot 9:3 [Tractate Semachot 9:3](https://torahapp.org/share/book/Tractate%20Semachot/r/9:3) על כל המתים כולן אינן חולצין אלא על אביו ועל אמו ואם אין ראויין לחלוץ אף על אביו ועל אמו לא יחלוץ מעשה כשמת אביו של ר"ע חלצו לפניו והוא לא חלץ. **The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:** ⁸ One does not bare [the shoulder] for the dead in general but only for his father and mother; and if they are not worthy,⁹ Y.D., §340. he does not rend even for his father and mother. It is related that when R. ‘Aḳiba’s father died, those present bared [the shoulder], but he did not. footnotes: ⁸ M.Ḳ. 22b (Sonc. ed., p. 140). ⁹ e.g. if the son is a distinguished scholar, as it would be undignified for him to be seen with bared shoulders; cf. Ṭur ###### Tractate Semachot 9:4 [Tractate Semachot 9:4](https://torahapp.org/share/book/Tractate%20Semachot/r/9:4) על כל המתים כולן קורע בסכין על אביו ועל אמו אינו קורע בסכין. **The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:** For the dead in general one rends [the garments] with a knife,¹⁰ but for his father and mother he does not rend with a knife.¹¹ footnotes: ¹⁰ M.Ḳ. 22b (Sonc. ed., p. 143). ¹¹ But with the hand. ###### Tractate Semachot 9:5 [Tractate Semachot 9:5](https://torahapp.org/share/book/Tractate%20Semachot/r/9:5) על כל המתים כולן אינו מגלה לבבו על אביו ועל אמו מגלה. **The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:** For the dead in general one does not bare his chest, but for his father and mother he bares it.¹² (Sonc. ed., p. 142). ‘Chest’ is lit. ‘heart’. footnotes: ¹² M.Ḳ. loc. cit. ###### Tractate Semachot 9:6 [Tractate Semachot 9:6](https://torahapp.org/share/book/Tractate%20Semachot/r/9:6) על כל המתים כולן. אינו מבדיל קמי שפה על אביו ועל אמו מבדיל קמי שפה א"ר יהודה כל קרע שאינו מבדיל קמי שפה הרי זה קרע של תיפלה (רבי יהודה אומר כל קרע שהוא בתחילה קורע שלשה אצבעות ותוספתו כל שהוא. אין קורעין אלא עד הטיבור הקטנים אחרים קורעים להם הקורע לשם כבוד הרי זה מאחה מיד. אפיקרסין אין מעכבין את הקריעה רבי בנימין משום ר"ע אומר קורעין אפיקרסין). **The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:** For the dead in general one does not divide¹³. the [upper] selvage-border [of his garment],¹⁴ but for his father and mother he does divide it. R. Judah said: Any rending [of a garment] which does not divide the selvage-border is mere make-believe. R. Judah said:¹⁵ Any initial rending must be [to the extent of] three fingers, while the extension may be as small as he cares.¹⁶ One only rends as far down as the region of the navel.¹⁷ In the case of children, others rend for them.¹⁸ One who rends [not as a relative but] from respect [for the dead] may stitch [the edges] forthwith. The rending of one’s undershirt is not indispensable.¹⁹ R. Benjamin said in the name of R. ‘Aḳiba: One must rend the undershirt. footnotes: ¹³ ibid ¹⁴ i.e. about the neck and shoulders. ¹⁵ M.Ḳ. 26b (Sonc. ed., p. 169). ¹⁶ lit. ‘whatever it be’, i.e. when the tear is extended for another death. ¹⁷ If a succession of deaths occurs, that is the limit to which the tear may extend. ¹⁸ The reading in M.Ḳ. is ‘children are made to rend’; not that they are under the obligation to do so, but in order to arouse sadness in those who witness it. ¹⁹ Cf. M.Ḳ. 22b (Sonc. ed., p. 142). ###### Tractate Semachot 9:7 [Tractate Semachot 9:7](https://torahapp.org/share/book/Tractate%20Semachot/r/9:7) על כל המתים כולם הוא קורע את העליון על אביו ועל אמו אע"פ שיש עליו מאה קורעין. האשה אינה קורעת אלא את העליון רבי יהודה אומר האשה קורעת את הפנימי והופכתו לאחוריה וחוזרת וקורעת את השאר **The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:** ²⁰. For the dead in general one rends only the uppermost [garment], but for his father and mother he must rend [all] even though he be wearing a hundred. A woman only rends her uppermost [garment]. R. Judah said: A woman rends her undergarment, turns it front to back, and then rends the remaining [garments].²¹ footnotes: ²⁰ ibid ²¹ So as not to expose her chest. ###### Tractate Semachot 9:8 [Tractate Semachot 9:8](https://torahapp.org/share/book/Tractate%20Semachot/r/9:8) [על כל המתים שולל לאחר ז׳ ומאחה אחר ל' ועל אב ואם אינו מאחה לעולם. האשה שוללת לאחר ז׳ ומאחה אחר ל׳ ר"י אומר האשה שוללת מיד ומאחה אחר ג'] **The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:** For the dead generally one tacks²² the rent together after seven days, and [completely] restitches [the edges] after thirty; but for one’s father and mother one never restitches [the edges]. A woman tacks the rent together after seven [days] and restitches [the edges] after thirty. R. Judah said: A woman tacks the rent together immediately²³). and restitches [the edges] after seven [days].²⁴ footnotes: ²² With large basting stitches. ²³ From a sense of self-respect (M.Ḳ. loc. cit. ²⁴ So GRA and H; V reads ‘three’. ###### Tractate Semachot 9:9 [Tractate Semachot 9:9](https://torahapp.org/share/book/Tractate%20Semachot/r/9:9) על כל המתים כולן הוא דוחק את המטה ואינו מרבה בעסקו על אביו ועל אמו המרבה בעסקו ואינו דוחק הרי זה משובח אבל אם היתה שעת דוחק או ליל שבת או גשמים יורדין דוחק אף על אביו ועל אמו את המטה ואינו מרבה בעסקו. **The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:** ²⁵ For the dead generally one expedites²⁶ the bier and does not occupy himself unduly with their affairs;²⁷ but in the case of his father and mother, whoever greatly occupies himself with their affairs and does not expedite the bier is praiseworthy. But if time is pressing, or the Sabbath-eve is approaching, or rain falls, he may expedite the bier for his father and mother and does not unduly occupy himself with their affairs. footnotes: ²⁵ Cf. M.Ḳ. 22a (Sonc. ed., p. 140). ²⁶ i.e. hastens the interment. ²⁷ viz. their business affairs before the funeral (Rashi). R. Ḥananel, on the basis of a passage in j.M.Ḳ. III, 8, 83d, explains ‘reduces the funeral expenses and the lament to a minimum’. ###### Tractate Semachot 9:10 [Tractate Semachot 9:10](https://torahapp.org/share/book/Tractate%20Semachot/r/9:10) על כל המתים כולן אסור ללבוש כלים מגוהצים עד שלשים יום על אביו ואמו אסור עד שיגיע הרגל ויגערו בו חביריו. **The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:** For the dead in general it is forbidden to wear pressed clothes until thirty days [are completed], but in the case of his father and mother it is forbidden until the [next] Festival occurs and then only if his companions rebuke him.²⁸ footnotes: ²⁸ On his untidy appearance. ###### Tractate Semachot 9:11 [Tractate Semachot 9:11](https://torahapp.org/share/book/Tractate%20Semachot/r/9:11) על כל המתים כולן אסור בתספורת עד שישלמו שלשים יום על אביו ועל אמו ישלח פרע עד שיגערו בו חביריו. **The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:** ²⁹ For the dead generally it is forbidden to trim one’s hair until thirty days are completed; but in the case of his father and mother, one lets the hair grow long until his companions rebuke him. footnotes: ²⁹ M.Ḳ. 22b (Sonc. ed., p. 141). ###### Tractate Semachot 9:12 [Tractate Semachot 9:12](https://torahapp.org/share/book/Tractate%20Semachot/r/9:12) על כל המתים כולן אסור בסחורה עד שישלמו לו שלשים יום על אביו ועל אמו עד שיגערו בו חביריו ואמרו לו צא עמנו. **The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:** For the dead generally one is forbidden to engage in trade³⁰ until thirty days are completed; but for one’s father and mother until his companions rebuke him and say to him, ‘Come out with us’. footnotes: ³⁰ Not ordinary trade which is permissible after seven days of mourning, but to set out on a business journey to distant lands, because that might be interpreted as an indication of callousness. ###### Tractate Semachot 9:13 [Tractate Semachot 9:13](https://torahapp.org/share/book/Tractate%20Semachot/r/9:13) על כל המתים כולן אסור לילך לבית המשתה עד שישלמו לו ל׳ יום על אביו יעל אמו אסור כל שנים עשר חדש אלא א"כ היתה לשם שמים: **The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:** ³¹ For the dead generally it is forbidden to go to a house of feasting until thirty days are completed; but for one’s father and mother, all the twelve months unless it is for a sacred cause.³² footnotes: ³¹ Cf. M.Ḳ. loc. cit. ³² e.g. a wedding. ###### Tractate Semachot 9:14 [Tractate Semachot 9:14](https://torahapp.org/share/book/Tractate%20Semachot/r/9:14) אמרו לו מת אביו וקרע והיא אינו אלא אמו יצא אמו וקרע והוא אינו אלא אביו (לא) יצא מת אביו וקרע והוא אינו אלא אחד מן הקרובים יצא אחד מן הקרובים והוא אינו אלא אביו לא יצא **The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:** If news reached him that his father died and he rent, but [in fact] it was his mother, he has done his duty.³³ [If news reached him that] his mother died, but it was his father and he rent, he has done his duty. [If news reached him that] his father died and he rent, but it was one of his near relatives, he has done his duty. [If news reached him that] one of his near relatives died, but it was his father, he has not done his duty.³⁴ footnotes: ³³ He has not to rend again. ³⁴ He has to rend again. ###### Tractate Semachot 9:15 [Tractate Semachot 9:15](https://torahapp.org/share/book/Tractate%20Semachot/r/9:15) מי שמתו אביו ואמו קורע קרע אחד לשניהם רבי יהודה בן תימא אומר קורע על זה בפני עצמו ועל זו בפני עצמה מי שמתו עשרה בניו כאחת קורע קרע אחד על כולן משקרע בישרו אותו שמת בנו וקרע הרי זה קורע והולך עד שהוא מגיע לטיבור הגיע לטיבור הופך את הקרע לאחוריו מת בנו וקרע הרי זה מבדיל בין הקרע ג' אצבעות וקורע **The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:** If one’s father and mother died [at the same time], he makes only one rent for the two of them.³⁵ R. Judah b. Tema said: He rends for each separately. If one’s ten children died at the same time, he makes one rent for all of them. ³⁶.If after he had made a rent [for another] news reached him that his son died, he continues to rend until it [reaches down] to the navel; when it has reached the navel he turns [the garment] front to back. If his son died and he rent [and news of another death reached him], he leaves a space of three fingers and again rends. footnotes: ³⁵ Cf. M.Ḳ. 26b (Sonc. ed., p. 170). ³⁶ ibid ###### Tractate Semachot 9:16 [Tractate Semachot 9:16](https://torahapp.org/share/book/Tractate%20Semachot/r/9:16) אין קורעין אלא בין שתי הקורע למטה מן הצדדין לא יצא רבי יהודה אומר יצא אמר רבי יהודה מעשה בימי חרסום שהיו קורעין למטה מן הצדדין אמרו לו אין שעת הסכנה ראיה. פוחח אינו קורע רבי יהודה אומר קורע את הברסיס ואת הבדרסים ואת הפלמוט ואת השלל ואת החרוד לא יצא הקורע את המאחוי יצא איזהו מאחוי כל שיאחהו כל צרכו. **The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:** ³⁷ The rent must be made only between the two borders;³⁸ one who makes the rent along the border or at the side has not done his duty.³⁹ R. Judah said: He has done his duty. R. Judah said: It happened in the days of Ḥarsum⁴⁰ which means ‘prohibition to travel’, e.g. in a time of war. that people used to make the rent at the lower end [of the garment] and at the side. His colleagues retorted, ‘No proof may be adduced [from a practice adopted] in a time of danger’. A man dressed in torn garments does not rend.⁴¹ R. Judah said: One who rends a cloak of *Birrus*,⁴² a Brundisian cloak,⁴³ a *Poenula*,⁴⁴ a stitched garment or a veil,⁴⁵ has not done his duty.⁴⁶ One who rends a basted garment⁴⁷ has done his duty. What constitutes a basted garment? [When its tear] has been completely basted. footnotes: ³⁷ The text is corrupt, and the translation follows the version of Nachmanides (cf. N.Y.). ³⁸ On either side of the front opening of the shirt or tunic. ³⁹ Because the rent is hidden. ⁴⁰ The name of a High Priest who lived in a time of persecution. GRA reads ḥerum ⁴¹ Since his garments are already torn, the new rent will not be distinguishable. ⁴² ‘A cloth named after a Celtic people, Burri’ (Krauss); ‘a cloak of thick woollen material’ (Jastrow). ⁴³ A cloak thicker than the previous material (Jastrow); a cloth named after a Celtic people, the Burridens (Krauss). ⁴⁴ A travelling cloak (Jastrow). ⁴⁵ Jastrow emends חרוד to רדיד, a garment of fine texture. ⁴⁶ These materials are either too thick or too fine for the rent to be distinguishable. ⁴⁷ i.e. one sewn with large stitches. ###### Tractate Semachot 9:17 [Tractate Semachot 9:17](https://torahapp.org/share/book/Tractate%20Semachot/r/9:17) אלו קרעין שאין מתאחין על אביו ועל אמו ועל רבו שלמדו חכמה ועל שריפת התורה ועל חורבן הבית ועל שמועות רעות ועל קללת השם והרואה את ירושלים מן הצופים ועל המלך ועל הנשיא ויש אומרים אף על כהן גדול ונביא ועל אב בית דין על שריפת התורה לא ששמע שנשרפה אלא א"כ עומד עליה והיא נשרפת על חרבן הבית אפילו שמע שחרב הבית ועל שמועות הרעות שהן קשין כחרבן הבית. הרואה את ירושלים מן הצופים חייב לקרוע נכנס בתוכה הרי זה מוסיף על הקרע עלה מוסיף לקרוע עלה להודיעו על פרק ופרק חייב לקרוע עלה וישב בה קורע קרע אחד ויוצא. **The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:** These are the rents which may not be basted: [When it was done] for his father or mother, for his teacher who instructed him in wisdom, for a scroll of the Torah which has been burnt, for the ruined Temple, for evil tidings, [on hearing] the Divine Name blasphemed, on seeing Jerusalem from Mount Scopus,⁴⁸ and [on the death of] a *Nasi*’. Some add: [On the death of] a High Priest, a prophet, or an *’Ab Beth Din*. As regards the burning of a scroll of the Torah, [the garment is rent] not on hearing of this happening but only when he stands by while it burns. As for the ruined Temple, [he rends his garment] even if he heard that it has been destroyed; similarly with evil tidings because they are as grievous as the destruction of the Temple. One who sees Jerusalem from Mount Scopus must rend; when he enters [the city] he extends the rent, and if he goes up [again to Jerusalem] he must extend it further. ‘If he goes up again’—this is to teach that he is obliged to make a rent every time he goes up [to Jerusalem] during each period [of thirty days].⁴⁹ If he came up [to Jerusalem] and settled there, he rends once and has thereby done his duty. footnotes: ⁴⁸ Because from there the ruins of Jerusalem are visible. ⁴⁹ [The meaning is illustrated by j.Ber. IX, 2, 13d: R. Simeon Ḳamṭraya asked R. Ḥiyya b. Abba, ‘Since I am an ass-driver and go up to Jerusalem throughout the year, how is it about rending my garment?’ He replied, ‘Within thirty days [after a visit] it is unnecessary for you to rend’.] ###### Tractate Semachot 9:18 [Tractate Semachot 9:18](https://torahapp.org/share/book/Tractate%20Semachot/r/9:18) הלוקח חלוק קרוע לחבירו [אינו רשאי לאחות אלא אם כן הוא יודע שהוא מן הקרעים המתאחין המוכר חלוק לחבירו] צריך להודיעו שהוא מן הקרעין [המתאחין או] שאין מתאחין (וכן) כל הקרעין שאין מתאחין אסור למכרן לנכרים לתופרן ולהפכן מלמטה דברי ר"ש ורבי אליעזר מתיר ר"ג אומר השואל חלוק מחבירו לילך ולבקר בו את אביו הלך ומצאו שמת הרי זה קורע ומאחהו ומחזיר לו את חלוקו. לקחו הימנו סתם אינו יוצא לקרוע **The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:** One who buys a tunic which has been rent [by a mourner] from⁵⁰ his companion may not baste it unless he knows that the rent is of the kind which may be basted. One who sells a tunic which has been rent [by a mourner] to his companion must inform him whether the rent is of the kind which may be basted or not.⁵¹ All rent [garments] which may not be basted must not be sold to non-Jews⁵² or stitched together or be reversed from top to bottom, according to the view of R. Simeon; but R. Eliezer permits it to be done. ⁵³ (Sonc. ed., p. 172).One who borrows a tunic from his companion to go and visit his father and when he arrives finds that his father died, he rends it, bastes it and returns it to his companion. If, however, he borrowed it without specifying for what purpose he needed it, he is not permitted⁵⁴ to rend it. footnotes: ⁵⁰ So GRA and H; V has ‘for’. ⁵¹ Cf. M.Ḳ. 26b (Sonc. ed., p. 169). ⁵² Lest they resell it to a Jew. ⁵³ Cf. M.Ḳ. loc. cit. ⁵⁴ This is the reading of GRA and H. ###### Tractate Semachot 9:19 [Tractate Semachot 9:19](https://torahapp.org/share/book/Tractate%20Semachot/r/9:19) היוצא בחלוק קרוע לפני מטתו של מת הרי זה גוזל את המת מרובה גזילת המת מגזילת החי שהגוזל את החי הוא יכול לפייסו ולהחזיר לו את הגזלות [הגוזל את המת אינו יכול לפייסו ולהחזיר לו גזילו] הקורע על מתו וחזרה בו נשמה אם לאלתר מת יצא ואם לאחר זמן מת לא יצא [כיוצא בדבר אתה אומר מכבד אביו ואמו במותן כאילו כבדן בחייהן משום שהמכבדן בחייהן משום יראה ומשום ירושה והמכבדן במותן אין מכבדן אלא לשם שמים] **The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:** ⁵⁵ One who goes out before the bier of the dead with a garment already rent robs the dead [of his due]. More grievous is the robbing of the dead than robbing the living, because one who robs the living can appease him by making restitution, but one who robs the dead cannot appease him by making restitution. ⁵⁶Likewise you may say: One who honours his father and mother after their death⁵⁷ is as if he honoured them in their lifetime, since one who honours them while they are alive may do so from fear or for the sake of an inheritance; but he who honours them after their death does so in the name of Heaven only.⁵⁸ He who made a rent for one [presumed] dead and he revived, if he dies immediately afterwards [the man who made a rent] has fulfilled his duty, but if [death occurred] after some time he has not done his duty.⁵⁹ footnotes: ⁵⁵ Cf. M.Ḳ. loc. cit. ⁵⁶ This sentence and the next Rule are transposed in accordance with GRA. A better sequence is thereby obtained. ⁵⁷ Cf. Ḳid. 31b (Sonc. ed., p. 154). ⁵⁸ To fulfil God’s command and without a motive of self-interest. ⁵⁹ Cf. Ned. 87a (Sonc. ed., p. 268). ###### Tractate Semachot 9:20 [Tractate Semachot 9:20](https://torahapp.org/share/book/Tractate%20Semachot/r/9:20) כל המציל כלים מן המת הרי זה גוזל את המת יש מציל ויש שאינו מציל אם עד שלא הגיע לארון מציל ואם משהגיע לארון אינו מציל אבל מלמדין לאדם שלא יהא חובלן והלא אמרו כל המרבה כלים על המת הרי זה עובר משום בל תשחית דברי ר"מ ר"א בר צדוק אומר מנוולו רבן גמליאל אומר מרבה עליו רימה רבי נתן אומר היא כסותו שיורדת עמו לשאול היא באה עמו לעתיד לבוא שנאמר (איוב ל״ח:י״ד) תתהפך כחומר חותם ויתיצבו כמו לבוש: **The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:** Whosoever rescues garments from the dead⁶⁰ robs the dead. There are times when a man may rescue them and times when he may not. [48*b*] If the garments have not touched the bier he may rescue them, but if they have touched the bier he may not. We, however, instruct people not to seize them.⁶¹ And whoever piles up garments on the dead commits a transgression because of the law which forbids wilful destruction,⁶² according to the view of R. Meir. R. Eliezer b. Ẓadoḳ said: It disgraces him. Rabban Gamaliel said: He causes maggots to breed upon [the dead]. R. Nathan said: The garment which goes down with him to the grave will come back with him in the time to come,⁶³ as it is stated, *It is changed as clay under the seal; and they stand as a garment*.⁶⁴, is homiletically read as לָבו·שׁ, ‘as he is dressed’. footnotes: ⁶⁰ Cf. Sanh. 48a, b (Sonc. ed., pp. 321f). If parents piled on the bier garments belonging to their child as an expression of grief and as a sign that they renounced everything that belonged to him. Saving the garments constituted an act of returning lost property; but when the articles touched the bier they were regarded as designated for the dead. ⁶¹ V inserts ‘but did not [the Sages] say’ which GRA deletes. ⁶² The Rabbis derived a law against the wanton destruction of articles from Deut. 20, 19; cf. Shab. 129a (Sonc. ed., p. 644, n. 1). ⁶³ In the Resurrection; cf. j.Keth. XII, 3, 35a, Sanh. 90b (Sonc. ed., p. 607). ⁶⁴ Job 38, 14; לְבו·שׁ, a garment