Rambam - 1 Chapter a Day

See Chapter 8.

Mentioned in Chapter 6.

Similarly, it is a mitzvah to provide him with a meal of comfort, as mentioned in Chapter 4, Halachah 9 and notes.

From the Rambam’s wording here and in Chapter 8, Halachah 6, it would appear that if one hears a distant report concerning the death of his parents, he is not obligated to rend his garments. Rabbenu Yitzchak Alfasi and others differ and require one to rend his garments when he hears of his parent’s death even if it occurred more than 30 days previously. Their view is recorded by the Shulchan Aruch (Yoreh De’ah 402:4).

A portion of the time he observes the mourning rites is considered as the seven days of acute shivah mourning and a portion as the thirty days of sheloshim mourning. Thus from this time onwards, none of the ordinary mourning rites must be observed (Radbaz).
The extra mourning practices one observes for parents (e.g., not cutting one’s hair or going on a business trip until rebuked by one’s friends) must, however, be observed within the year of mourning [Shulchan Aruch (Yoreh De’ah 402:1)].

The Shulchan Aruch (Yoreh De’ah 402:2) emphasizes that it is not necessary for the person to observe all the mourning rites. It is sufficient for him to observe one, e.g., removing his shoes or overturning his bed.

The Rambam uses the term sha’ah often translated as an “hour.” In this instance, the intent is not an hour on the watch, but rather a significant amount of time, each person according to the time he sees fit. See (in related contexts) Siftei Cohen 389:4, 399:1.

Mo’ed Kattan 20b relates that Rabbi Chiyya heard a distant report of a relative’s death. He told his attendant to remove his shoes and to take his personal articles to the · bathhouse. From this, our Sages learned: a) a mourner is forbidden to wear shoes; b) one must only observe mourning rites for a distant report for one day; and c) a portion of the day is considered as the entire day and during the remainder one may bathe and the like.

On the festivals and on the Sabbath, those mourning rites that are public need not be observed. Those which are private, by contrast, should be observed [Shulchan Aruch (Yoreh De’ah 402:5)].

E.g., the Sabbath was the thirtieth day after his relative’s death. This follows the ruling of the Siftei Cohen 402:5 which states that with regard to the proximity or distance of a report, we count from the death of the deceased and not from his burial.

For we assume that had he known, he would have come, participated in the burial and begun the mourning rites together with the others (Mo’ed Kattan 21b). If, however, he was notified of the death in his own place and began observing the mourning rites on the second day, he does not shorten his obligation even if he comes to the place where the remainder of the family is mourning [Shulchan Aruch (Yoreh De’ah 375:9)].
The Siftei Cohen 375:11 emphasizes that this applies only when the family are mourning in the place where the deceased passed away or where he is buried. In other places, each person counts individually.

A parsah is four mil, approximately four kilometers in contemporary measure. It must be emphasized that due to the advances of transportation and communication in the present age, the relevance of this halachah is highly diminished, for there are few situations in which it applies.

I.e., the family is still observing the mourning rites.

I.e., he does not count the seven days of acute shivah mourning at all if he comes at their conclusion; or he counts only the remaining days if he comes in their midst.

Counting a full seven and thirty days.

Since it was impossible for him to have observed the entire mourning period together with his family, he is considered as a separate entity and must count himself (Mo’ed Kattan 21b).

I.e., this is forbidden even though it will not take his mind off his mourning. Needless to say, he is forbidden to go elsewhere, even to fulfill a mitzvah. This applies provided it is possible for others to fulfill the mitzvah. If that is not possible and the fulfillment of the mitzvah is dependent on the mourner, he may leave his home even on the first day (Radbaz).

The Ramah (Yoreh De’ah 393:2) states that leniency can be granted in the evenings and if there is a necessity, a mourner may leave his home. On the Sabbath, all authorities grant a mourner license to attend the synagogue [Shulchan Aruch (loc. cit.:3)]. Similarly, if it is impossible to arrange communal prayers in the mourner’s home, there are authorities who grant him license to attend the synagogue.

In the synagogue or in communal meeting places. The Ramah (Yoreh De’ah 393:2) states that at present, the custom is more severe. When mourning for others, one does not return to his place for 30 days and for his parents, for an entire year.

As an ordinary person does. The Rambam’s wording implies that, as stated in Horiot 12b and cited in Chapter 8, Halachah 1, he should rend the lower portion of his garment.

Leviticus 21:10 states: “The High Priest... shall not let his hair grow uncontrolled, nor should he rend his garments.” As stated in Hilchot K’lei HaMikdash 5:6, if a High Priest rends his garments, he is lashed for violating a Scriptural commandment.

As stated in Hilchot K’lei HaMikdash, loc. cit., this applies at all times. He should have his hair trimmed each week.

Leviticus 21:12 states: “He shall not leave the Sanctuary.” In Hilchot K’lei HaMikdash, loc. cit.:5, the Rambam states that he should remain either in his private home or in the Temple.

As stated in Hilchot K’lei HaMikdash, loc. cit., for the High Priest, the people pass by him in a line at his home, in contrast to the ordinary practice which is described in Chapter 13, Halachah 1.

As the Rambam requires when visiting a mourner; see Chapter 13, Halachah 3.

As an expression of honor, he is not required to sit on an overturned bench like other mourners. He may not, however, sit on an ordinary chair.

I.e., “May everything that should happen to you happen to us” (Rashi, Sanhedrin 22b).

Visiting them at their homes (Hilchot K’lei HaMikdash, loc. cit.:4).

Who assists the High Priest in all matters; see ibid. 4:16

I n a manner befitting his dignity; see ibid. 5:4.

It is compromising for a king’s dignity to appear before his people in mourning and bereavement (Sanhedrin 20a).

The Kessef Mishneh, in his gloss to Hilchot Melachim 2:4, states that unless the king has a reason that involves the nation at large, as David had with regard to Avner, he may not participate in funeral processions at all.

As related in II Samuel, chs. 2-3, after the death of King Saul, some of the tribes accepted Saul’s son, Ish Boshet, as king, while the tribe of Judah followed David. Avner was the commander of Ish Boshet’s forces and his monarchy was dependent on him. After a bloody civil war, Avner decided to end the bloodshed and accept David’s kingship. Afterwards, Yoav - David’s commander - perpetrated a ruse and slew Avner. David was extremely upset with Yoav’s actions and exerted himself in public mourning for Avner to show that he had no hand in his death.

A low bed or chair with a leather base that is tied to posts by straps that is larger than a bench (the Rambam's Commentary to the Mishnah, Sanhedrin 2:3; Hilchot Nedarim 9:15).