Points you don’t want to miss:
The Mishna makes a distinction between the intent needed for Shema and the intent needed for the Amidah (Shimoneh Esrei), in that more intent is needed for the Amidah. Expressing itself in very practical terms, the Mishna states that a worker can recite Shema while balanced in a tree or on a wall (where he is working), but that this allowance is not given for Amidah. For Amidah, he has to go down to ground level so that he can daven properly.
Rashi explains, that the intent needed for Shema less than the intent needed for Amidah in that Shema is a statement of fact and belief, while Amida means to communicate and entreaty Hashem for ones needs.
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The Talmud quotes a sage known as Rav Mori the son of Shmuel’s daughter. Why isn’t he known by his father’s name?
Rashi explains that Shmuel’s daughter was captured and a non-Jew was with her, producing this child. (The non-Jew later converted to Judaism, but at the time of relations he was not Jewish.) Since the father was not Jewish at the time of relations, this child is not Halachicly his son. Thus the child was known as the son of his mother.
This Halacha is particularly relevant in contemporary cases of conversion to Judaism, where we require Havchana (a 90 day waiting period to gain clarity if the woman is pregnant from before the conversion, or in modern times, at least a pregnancy test is required,) so that we will know what the relationship is between the parents and a child that is born in the year following the conversion. The waiting period enables us to know if the child was conceived from relations from before or from after the conversion and status as a Jew.
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“A Chasan (groom) is absolved of reciting Kiriyas Shema on the night of the Chasana (wedding).” This is because he would not be able to concentrate properly, and his distraction is related to a Mitzva (getting married). The Mishna relates that Rabban Gamliel recited Shema on the night of his Chasuna, as he didn’t want to miss a time of Shema, but for others to do that (and claim that they could concentrate, when the accepted standard was that a Chassan could not properly concentrate, would be considered haughty, and should not be done.
In our time the ruling is exactly the opposite. We require that a Chasan does recite Shema. Although he may be distracted, we ask, “Is you normal reciting of Shema with such concentration, that this night of the Chasuna is so much different?” If he would not recite Shema on the night of his wedding, it would be an expression of haughtiness. It would be like saying, “Usually I have so much intent.”
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A mourner (for a close relative: spouse, parent, sibling, child) is forbidden to bathe during Shiva. The Mishna relates that Rabban Gamliel did bathe during Shiva. When his students asked him about it, he explained that the exemption for a “sensitive person” applied to him. That is, that a person who experiences extreme pain from not bathing regularly, is allowed to bathe.
The restriction of bathing applies in our time particularly during the 9 days of mourning at the time of Tishah B’Av (mourning the destruction of both Temples) , and during Shiva. In our time we recognize that since in our culture we are used to bathing more often than in olden times, one may reach the threshold of being classified as a “sensitive person” during the mourning. The way it is typically handled during the 9 days is that a person can take a brief and cooler than normal shower when they are particularly needy of a shower. During Shiva (which is a bit more strict because it is mourning a recent loss) sponge bathing may be done, particularly on Friday in preparation of Shabbos when a person’s sensitivity and need for a shower is particularly pronounced.
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Forgive my possible naiveté but it has been my understanding that Jewish Law dictates that when someone undergoes proper Jewish conversion, it is as though that individual had been born Jewish. If so, why then wasn’t Rav Mori named after the father?
Hi Alan, Thanks for that perceptive question. Great to hear from you!
Indeed, the quote goes, “When a person converts it is as if they are born anew.” But the time of that “birth” is the time of the conversion. Thus, the conversion which occurred after the relations, cannot change the status of the child conceived from relations prior to the conversion.
In November my mother ZL passed and we were told after sheva 7 days we could bath.
It is montioned 9days ! Or it is only tesha bav ?
Hi, Sorry about the passing of your mother z.l. May you and your family be granted comfort. May her memory be a blessing.
Thanks for asking for clarification regarding the number of days involved. Seven days is the amount of time of intense mourning (Shiva) for a close relative. The “9 days” are the time period from Rosh Chodesh Av through Tishah B’Av which have rules of mourning that appear similar to those of Shiva. During both there are bathing restrictions, music restrictions, and on Tisha B’Av itself we sit low, like mourners. But the number of days is indeed different. Best Wishes, RMR