D. Until when may the Keriah be performed?[1]

A relative who did not perform Keriah[2] [or did not perform the Keriah properly] at the proper time mentioned above, remains obligated to do so throughout the seven days of Shiva. If, however, seven days from burial have passed, then one who is mourning other relatives can no longer fulfill the Mitzvah of Keriah.[3] However, one who is mourning a father or mother and has not yet done Keriah to his upper clothing, remains obligated to perform Keriah of all his upper clothing, even after seven days from burial. This obligation of doing Keriah for the passing of a parent is eternal, without any time limit.

Doing Keriah if discovered the death much later:[4] If one heard of the passing and burial of a relative that is not a parent only after thirty days [from the death[5], i.e. Shemua Rechoka] he is not allowed to perform Keriah.[6] If, however, he heard within thirty days [i.e. Shemua Kerova], he remains obligated to perform Keriah. Regarding the passing of a parent, one remains obligated to perform Keriah upon discovering the news of their passing irrelevant of the amount of time that passed in the interim. [The Keriah is to be performed only on the clothing that he is currently wearing at the time of discovery, and does not have to be performed on clothing that he changes into later on.[7]]

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[1] Michaber 340:18 and 396:1; Tur 340:18; Moed Katan 20b; Perisha 340:27; Gilyon Maharsha 340:18; Chochmas Adam 152:10; Nitei Gavriel 57:9; Yalkut Yosef 340:9

Other opinions: Some Poskim rule that even after the death of a parent one must only perform Keria within Shloshim. [Ramba Aveilus 8:6]

[2] This can happen even initially in a case that one’s clothing were already torn, or he was wearing a borrowed shirt, or was only wearing an undershirt. [Shach 340:26 in name of Bach]

[3] The reason: As the Keriah is only to be performed during “Shaas Chimum” at a time that one is aroused in feeling of mourning for the dead. [Michaber 396:1]

If one did not yet sit Shiva: Some Poskim rule that if one did not sit Shiva within the Shiva and is hence sitting Shiva within the Shloshim [as rules Michaber 396:1] then he is to perform Keriah even on other relatives. [Tiferes Lemoshe, brought in Rav Akiva Eiger 396] Other Poskim however rule that Keriah is not to be done even in such a case. [Kneses Hagedola in Baiy Chaiy 239, brought in Rav Akiva Eiger ibid] Vetzaruch Iyun on this dispute as the Michaber 396:1 clearly rules that Keriah is not required even in such a case!

If one was unable to do the Keriah due to Onness, such as being hospitalized: If one was sick and weak and hence unable to properly digest the information of the death of his relative then he may perform Keriah upon recovery, if he now fully digests the passing and is aroused in mourning and sadness. [See Taz 396:1; Shach 396:1 in name of Bach; Nachalas Tzevi ibid]

If Yom Tov arrived within the Shiva and did not do Keriah: See Rama 340:15; Shach 340:25; Pnei Baruch 1 footnote 27

[4] Michaber 340:18; 402:4; Tur 340:18; Moed Katan 20b

[5] Shach 402:5 in name of Derisha and Bach 399 in name of Rashal; Taz 402:6 that we follow the day of death; P”M 548 M”Z 5; Shvus Yaakov 2:100; Chochmas Adam 171:6; Mahariy Asad 371; Gesher Hachaim p. 264; See other Poskim in Nitei Gavriel 62:3 and his final conclusion to be lenient; Rebbe in Igros Kodesh 6:103 [brought in Shulchan Menachem 5:267] writes that so is the directive of the Rebbe Rayatz to follow the day of death by a Shemua Rechoka

Other opinions: Some Poskim rule that we follow the day of burial for a Shemua Rechoka. [Shach in Nekudos Hakesef 402 based on Rabbeinu Yerucham 28:2 argues on the ruling of Rashal that he quoted in Shach 402:5, and concludes with a Tzaruch Iyun; Degul Mirivava 402; Mahariy Viyal 16; Pnei Yehoshua 9; Kitzur SHU”A 206:1; Aruch Hashulchan 402:10]

[6] Michaber ibid; See Rama 402:4 that it is forbidden to do so; Or Zarua; Kitzur SHU”A 195:3; Poskim in Nitei Gavriel 54:1

[7] Shach 340:27