All those who said that [the people] may shave on a festival, it is permitted to cut one's hair during the thirty days of mourning. Even though they allowed him to cut his hair, he should not cut his hair in a public thoroughfare, but [instead] he cuts his hair in modesty inside his house.

All those who said that [the people] may launder their clothes on a festival, it is permitted to launder during the thirty days of mourning. Even though they permitted him to launder, he should not send his clothes to a professional launderer, but he launders them himself in modesty inside his house. Just as it is forbidden to cut one's hair or to launder, so too it is forbidden to cut one's nails, the words of Rabbi Yehuda. And Rabbi Yosei permits it. And so too would Rabbi Yehuda says, those who come from the coast or from the lands beyond the sea are forbidden to launder or to cut their hair, but the Sages permit it. Said Rebbi, the words of Rabbi Yehuda are preferable when he did not seek permission, and the words of the Sages [are preferable] when he did seek it.

They may not write documents of engagement and surety contracts on a festival. Rabbi Yehuda permits it, lest another obtain priority. A person may write down his accounts on a festival and a person may calculate his expenses on a festival, and they may accept a contractorship on a festival to [perform] after the festival, as long as one does not measure or count or weigh in the manner that he does on a weekday.

One who buries his dead two days before a festival: He stops [counting] during the entire festival and he counts five days after the festival, and the public occupies itself with him, and his work is performed by others, [and] his male and female slaves act modestly in the homes of others. [If he buries his dead] three days before a festival, he counts seven days after the festival. The first four days, the public occupies itself with him, and the three last days the public does not occupy itself with him, because the festival is not counted for him, such that the public is occupied with him, and his work is performed by others [and] his male and female slaves act modestly in the homes of others.

[If he buried a relative] seven days* before a [pilgrimage] festival: He may cut his hair on the evening before the festival. If he had not cut his hair by the evening before the festival, he his prohibited from cutting it until thirty days pass, for even though the festival does not count for the seven days, it does count for the thirty days. Whoever fulfills [the custom of] overturning the bed thirty days before a festival should not overturn the bed after the festival. Rabbi Eliezer ben Yaakov says, even one day. Rabbi Elazar bar Shimon says, Beit Shammai says, three days, and Beit Hillel say, even one hour, and on Erev Shabbat, he stands his bed upright, and after Shabbat, he overturns it, even though it has only remained [upright] for a single day. A mourner is not permitted to mourn during a festival but he comports himself with modesty inside his house.

They may drink water of zevelim, and the water of palm trees, and a cup of root extract on a festival. For originally they said, they may not drink water of zevelim and the water of palm trees, and a cup of root extract on a festival, until Rabbi Akiva came along and taught that they may drink the water of zevelim, and the water of palm trees, and a cup of root extract. They may let the blood of a domesticated animal, a wild animal, or a fowl [for medicinal purposes], and they may not withhold any medical treatment from a domesticated animal on a festival. [If a female animal is] in heat, they may not [intentionally] bring [a male] to mate with her lest she cool down (i.e., no longer be in heat after the festival), but they may bring her down to the cattle-yard. A female donkey that is in heat: They may bring [a male] to mate with her lest she cool down. And as to all the other animals, they may bring them down to the cattle-yard, but they may not cause them to mate on a festival, and as to a first-born and those that are disqualified as offerings, they may not cause them to mate [even] on a regular day.

They may judge monetary cases and capital cases and cases involving financial penalties, and burn the [red] heifer, and behead the calf, and pierce [the ear of] a Hebrew slave, and redeem the appraisals, the expropriations, and the consecrated items, and second tithe. And they may remove the shoe from the block, as long as they don't return it. A press belonging to a professional launderer that they permitted [one to use] before the holiday: they may not return it to him, and needless to say, that they may not take it from him. [A press] belonging to a homeowner: They may take it from him and needless to say, they may return it to him. A shop having an entrance from a colonnade: He opens it and closes it in his normal manner. [If it has an entrance] from a public thoroughfare, he opens one [door] and closes the other.

[Before sunset falls on] the evening of the last festival day of Sukkot, one goes out and adorns the marketplace for the sake of the last day of the festival of Sukkot. They may sit on a bench (or stool) of the Samaritans on Shabbat, for originally they would say that they may not sit on the bench of the Samaritans on Shabbat. And it so happened with Rabban Gamaliel that he was sitting on a bench of the Samaritans on Shabbat in Akko. They said to him, "We are not accustomed to sit on a bench of the Samaritans on Shabbat." And he did not want to tell them, "You are permitted," [so] he stood up and went on his way. It so happened with Yehuda and Hillel, the sons of Rabban Gamaliel, that they entered a bathhouse in Kabul. They said to them, "We are not accustomed for two brothers to bathe together." They did not want to to say to them, "You are permitted"; rather, they entered and bathed one after the other. And there was another incident with Yehuda and Hillel, the sons of Rabban Gamaliel, that they would go out wearing golden slippers on Shabbat in Beiri. They said to them, "We are not accustomed to do this, to go out wearing golden slippers on Shabbat." They did not want to say to them, "You are permitted"; rather, they sent them by their slaves.

A Sage who dies: Everyone is [considered] his close relative. Everyone rends [their garment], everyone bares [their shoulder], everyone eulogizes, [and] everyone eats mourner's meal on his behalf, even in the public square. They may not bring flutes to a house of mourning; rather, to a house of a wedding feast or a house of feasting, in a place where the custom is to do so. What is a hesped ("eulogy")? That which is above the heart, as it is said (Is. 32:12), "Strike (sofdim) on the breasts." Tipu'ach -- [striking] with one's hands. Kilus -- spreading out one's arms.