On Shabbos during the seven days of mourning, the mourner must observe the laws that concern his private life. This means he is forbidden to have marital relations, and to bathe.¹ 548:16. But he should not observe any mourning in public. Therefore, before saying "Mizmor Shir Leyom Ha'Shabbos" he should put on his shoes, sit on a chair, and change his torn garment, as stated above, Chapter 195:6. Torah study is considered a private matters,² and Ran, Masechess Moed Kattan 22. The Maharil used to learn the laws of mourning (on Shabbos when he was in mourning), and Rabbi Yosef S. Natanzohn in his Yosef Da’as, resp. 376 permits the learning of the sad things in Scripture, and everything one may learn on Tisha B’av. but, to review the weekly portion of the Torah, the Scripture twice, and the Targum once,³ forbids this even on Shabbos. is permissible. Since it is the duty of every Jew to complete the weekly portion of the Torah, it is likened to the reading of the Shema, and other such portions of the daily prayers.

footnotes: ¹ In warm water. Mishnah Berurah ² And is forbidden. Ritva ³ He may do this even on Friday afternoon. Kerem Shlomo. Maharil

If the mourner was called to the reading of the Torah, he must go up, for if he were to refuse, it would constitute a public display of mourning. Rabbeinu Tam used to be called to the Torah to the reading of the third portion every Shabbos; and when he happened to be in mourning and the Chazzan failed to call him, he went up himself. He said that since he had been accustomed to read the third portion every Shabbos, those who would see that he did not go up this day would understand that it was due to his mourning, and this would be a public display of mourning. Also, if a Kohein is a mourner, and there is no other Kohein in the synagogue, they must call him up to the reading of the Torah. However, it is preferable that he leave the synagogue⁴ to leave in order for a Yisroel to be called up. See Chassam Sofer resp. Yoreh Deah 352. Tashbatz 2:276 states he should not go out, because doing so constitutes public display of mourning. And so the Rabbeinu Tam did not go out either. before the Seifer Torah is taken out of the Aron HaKodesh. Also, if the mourner has a son to be circumcised and it is the custom that he must go up to the Torah reading, they should call him up. For if they do not call him, it constitutes a public display of mourning.⁵ 1:289, Aish Dos resp. 7. The Maharshal responsa 71 says not to call him. But it is preferable that he not be in the synagogue during the reading of the Torah.⁶ 132:4. (As for a woman whose time has come to go to the synagogue occurs on the Shabbos during her mourning, see chapter 211:11, above.)

footnotes: ⁴ This is true only if it is the accepted practice for the Kohein ⁵ Halachos Ketanos ⁶ Eliyohu Rabba

If one is officially appointed by the congregation to be the reader of the Torah in the synagogue on Shabbos, and he became a mourner on the Shabbos of the first seven days, he should not go to that synagogue; for if he is present there, it will raise the question if he should read or not.

Shabbos is included in the seven days of mourning. Even if he received timely news of the death of a relative on Shabbos, when he had not yet begun mourning, it is still counted as one of the seven days, and at the conclusion of the Shabbos, he must tear his garments.

If he buried his dead, or received timely news of his relatives death, on a Yom Tov, whether on Yom Tov itself, or on Chol Hamoed, he is not subject to the laws of mourning,⁷ until after the Yom Tov. This rule applies to the observance of mourning in public. But the laws concerning his private life must be observed even on a Yom Tov. He should not change his garments,⁸ is doubtful. Sha’ar Hatziyon 548:9. ⁹ 548:15. for this would constitute a public display of mourning. (Although every other mourner must change his clothing during a Yom Tov, nevertheless, this person who has not yet begun to mourn, should not change his garments during the Festival). One who puts on Tefillin during Chol Hamoed, should also put them on on the first day after the burial.¹⁰ is doubtful about this. Mishnah Berurah 38:16.

footnotes: ⁷ However he should light a candle, as is done on the seven days of mourning. It should not be lit where he eats and not where the person died. On Yom Tov it must be lit by a non-Jew, because the candle is not for his personal needs for Yom Tov. ⁸ He should not remove his Yom Tov garments. With regard to new clothing, the Peri Megadim ⁹ He should also not change his place in the synagogue. Mishnah Berurah ¹⁰ The Peri Megadim

At the conclusion of Yom Tov, he begins to count the seven days of mourning. The last day of Yom Tov is counted as one of the seven days and he counts six days after it. Even the second day of Rosh Hashanah is included in the seven days.

Although the laws of mourning do not apply on Yom Tov and Chol Hamoed, and even the laws of the thirty days of mourning do not apply, and he is permitted to wear pressed garments; nevertheless, since he is forbidden to have his hair cut because of the Yom Tov, the days of the Yom Tov are included in the thirty days and the thirty days are counted from the day the burial took place. Although Shemini Atzeress is a Yom Tov by itself, nevertheless, since he has not yet begun mourning, it does not cancel the period of mourning and in the total of thirty days, it counts as only one day.

However, if a bridegroom marries before a Yom Tov, and the Yom Tov occurs in the middle of the wedding week, and his relative died during the Yom Tov, then the days of his wedding week, are not included in the total of thirty days.

Although no mourning is observed on a Yom Tov, it is still proper to console the mourner (this does not constitute mourning, since the mourner himself does nothing). After the Yom Tov, at the end of seven days from the burial, although, as yet, the seven days of mourning have not expired, he may employ¹¹ others to do his work¹² permits it even if he could find others to do it. Mishnah Berurah 548:22. in their homes, and his servants may work for him privately in his home. It is not necessary to console him after the Yom Tov, for as many days as they comforted him during the Yom Tov, but they should visit him during those days.

footnotes: ¹¹ Even though they did not recieve the work before his becoming a mourner. ¹² If he cannot find workers to do it, and he will suffer a loss, perhaps he may do it himself as the Levush