Parsha Halacha – Noach

Hashem made a covenant with Noach and all future descendants, and all the living creatures, to never again bring a flood to destroy the earth. Hashem designates the rainbow to be the sign of this covenant. It is positioned in the clouds between heaven and earth as a reminder to G-d of this covenant.

1. The Rainbow:

Saying a blessing upon seeing a rainbow:[1] One who sees a rainbow is to say the blessing of “Baruch Ata Hashem Elokeinu Melech Haolam Zocher Habris Neman Bevriso Vikayam Bimamaro.”[2] [Some Poskim[3], however, rule that the rainbow referenced to in this law is not necessarily the rainbow that we see today and hence one is to recite the blessing without Hashem’s name. Practically, the Poskim[4] negate this opinion and rule the blessing is to be said with Hashem’s name upon seeing a rainbow.[5] Nonetheless, one who avoids saying Hashem’s name and simply thinks it in his mind is not to be protested.[6] The Chabad custom is to recite the blessing with Hashem’s name.[7]]

Not to stare excessively at a rainbow:[8] It is forbidden for one to stare excessively at a rainbow. [However, it is permitted to gaze at it without an intense stare or prolonged contemplation.[9] The rainbow corresponds to the Shechina, and hence one who looks at it is considered to be looking at the Shechina.[10] The Talmud states that one who looks at it excessively is considered to not care for the honor of His Maker, and it is thus befitting for him to not have come into the world.[11] Likewise, one who does so causes his eyesight to weaken.[12] The Zohar[13] states that there are Kelipos which surround the rainbow and try to darken its light, thus explaining another reason for why it should not be looked it.]

Not to tell others of the rainbow:[14] One who sees a rainbow is not to inform others of it, as doing so is considered slander. [If one was informed of its presence, he has no obligation to go see it in order to recite the blessing.[15]]

 

Q&A on the blessing How much of the rainbow must one see in order to say the blessing? Some Poskim[16] question whether one is required to see the entire bow of the rainbow, which is half of a circle, or seeing even part of it suffices. [Practically, one may say the blessing even if he does not see the entire bow of the rainbow.[17] However, some Poskim[18] conclude that it is not to be said.]   Is one to stand upon saying the blessing?[19] There is no requirement to stand upon saying the blessing, although many are accustomed to do so, as with any blessing of praise to Hashem.   If one did not say the blessing right away upon seeing the rainbow, may it still be said?[20] The blessing may be recited so long as the rainbow is still visible, even if one did not say it at the first glance.   How often is the blessing over a rainbow to be recited?[21] The blessing is to be repeated each time one sees a rainbow, even within thirty days from a previous sighting, similar to the law which requires one to repeat a blessing for another lightning or thunder [of another storm]. [However, in a single rainfall, or storm clouds, which creates the reflection of a rainbow, one does not repeat the blessing upon seeing multiple rainbows, unless the clouds cleared up and a new rain/clouds arrived, just as we rule regarding thunder and lightning.[22] Nonetheless, the blessing is to be repeated upon seeing another rainbow the next day even if it is from the same clouds/rain, just as we rule regarding thunder and lightning.[23]]    What is the law if one sees a rainbow in the midst of Davening?[24] This follows the same law as one who sees lightning or hears thunder, of which we rule that the blessing is to be said so long as one is prior to Shemoneh Esrei.   Q&A on the staring May one take a picture of a rainbow? Seemingly, one is to avoid taking a picture of a rainbow, as it is equal to staring at it for the sake of study, which is forbidden to be done. Vetzaruch Iyun.   Is one to avoid staring at the reflection of a rainbow seen within water?[25] Some write that one is to avoid doing so.

The message of the rainbow:[26] The purpose of the rainbow is to arouse Divine mercy upon the world and grant it protection. The Zohar[27] states that when the rainbow is seen, it is a sign that the Reshaim have reached the point of needing destruction, and the forefathers Daven on their behalf to save them.   How can the rainbow serve as a message from G-d if it is embedded within nature? Several answers have been offered by the Mefarshim: 1.       There are two types of rainbows, one being the natural rainbow and the second being the rainbow which Hashem placed as a sign for the covenant.[28] 2.       Hashem could arrange for it to rain only at night, hence causing the rainbow to never be seen.[29] 3.       Hashem to begin with planted the rainbow within nature because he was aware of the covenant that he would make.[30]

 

Hashem warned them against committing murder against each other. “I will avenge the blood of man that is spilled by the hands of an animal, or by the hands of another human.”

2. Suicide:
3. The prohibition against committing suicide:[31]

It is forbidden to commit suicide and one who does so is guilty of murder, as the verse[32] states “Veach Es Dimchem Lenafshoseichem Edrosh.” [From this verse we learn that one who kills himself, G-d will demand his soul from his hand in the future.[33] Some write that one who commits suicide does not have a portion in the world to come.[34] One who commits suicide is considered the greatest of all Reshaim.[35] All forms of suicide are prohibited even if blood is not spilled, such as through strangulation.[36] Some Poskim[37] learn that one to commit suicide transgresses the prohibition of murder. Some Poskim[38] even rule that suicide is worse than murder, as he no longer can do Teshuvah, and his death can no longer serve as an atonement for him. However, other Poskim[39] rule that suicide is not included within the murder prohibition and it is its own separate prohibition. Some Poskim[40] rule that the prohibition to commit suicide applies even to a Gentile. However, other Poskim[41] rule that gentiles are not included in the command against suicide.]

1. Mourning a relative who committed suicide:[42]

One who commits suicide is not to be dealt with at all. He is not to be mourned, eulogized, or have Keriah[43] done [even by his relatives[44]] on his behalf.[45] [Likewise, they do not say Baruch Dayan Haemes with Hashem’s name.[46]] Nevertheless, even one who committed suicide is to receive Taharah and Tachrichin and be buried in a Jewish cemetery [an 8 Amos distance from other graves[47]].[48] Likewise, the mourners are to be comforted and have performed all mourning rituals that are done out of respect for the surviving relatives.[49] [Nevertheless, if not mourning the deceased will cause embarrassment to the family, and publicize the cause of death, the relatives may choose to mourn his passing as usually performed.[50] If the person who committed suicide did not die instantly, and did Teshuvah prior to his death, he is to be mourned.[51]]

Halachic proof of suicide:[52] [The act of suicide is only Halachically defined as suicide if it was witnessed or is backed by circumstantial evidence of such degree that there is no room to doubt that the death was the result of suicide.] For example: If he said that “I will go on to the roof [and jump off to kill myself[53]]”, and immediately after he was witnessed going up out of anger or distress, and he was then seen to fall and die, it can be assumed that he committed suicide for all Halachic purposes. [If, however, he was not witnessed going up to the roof, he is to be treated like any other deceased.[54] Likewise, if he was not seen to fall, he is to be treated like any other deceased.[55] Likewise, if he did not make his suicide plans known prior to the act, he is to be mourned even if his suicide was witnessed.[56]] If, however, a person was found hanging off a tree, or fallen over a sword, he is to be judged like all deceased, and is to be dealt with accordingly without any matter of mourning omitted.[57] [This applies even if it clearly appears that he killed himself, such as he was found hanging in a room that was locked from the inside, or he was stabbed with his own sword. If, however, prior to the death, the deceased stated that he intends to kill himself, or it was evident from his actions that he plans to do so, then if the death is clearly evident as suicide, he is not to be mourned.[58]]

Halachic definition of suicide: [Even in a scenario that the person was witnessed taking his life, receiving the above Halachic status that abstains the relatives from mourning, is dependent also on the motivation behind the suicide. For example:] A child [below Bar/Bas Mitzvah] who committed suicide is not Halachically judged as suicide and is thus considered like any other deceased.[59] [Likewise, a Shoteh/mentally insane who committed suicide is to be mourned as usual.[60]] Likewise, even a Gadol who committed suicide out of lack of choice, as did Shaul Hamelech[61], is treated like any other deceased and is to be mourned.[62] [Some Poskim[63] rule that this likewise applies if one killed himself out of distress of poverty, or suffering, that he is to be treated like any other deceased. Practically however, the Poskim[64] negate this opinion. If, however, he killed himself out of immediate fear of death, or due to a moment of insanity, he is to be mourned.[65]] One who stole [or committed murder[66] or another crime of capital punishment] and was killed by the government for doing so, is not considered like one who committed suicide.[67]

Summary: If one committed suicide, he is not to be mourned in any way unless one of the following apply: If not mourning the deceased will cause embarrassment to the family, and publicize the cause of death, the relatives may choose to mourn his passing as usually performed. If the suicide was not witnessed, and is not backed by circumstantial evidence of such degree that there is no room to doubt that the death was result of suicide, then he is to be mourned. If he did not make his suicide plans known prior to the act, he is to be mourned even if his suicide was witnessed. If he is a child below Bar/Bas Mitzvah, or is mentally ill, or did so out of fear of death and captivity, he is to be mourned. Even one who committed suicide is to receive Taharah and Tachrichin and be buried in a Jewish cemetery an 8 Amos distance from other graves. Q&A Are the mourners of a suicide victim to keep the laws of Aninus prior to the burial?[68] Some Poskim[69] rule the relatives have the status of an Onen. Other Poskim[70] rule the relatives do not have the status of an Onen.   Are the mourners of a suicide victim to receive a Seudas Havra?[71] This matter is disputed in Poskim.   Is Kaddish recited for a relative who committed suicide?[72] Yes. However, the relative does not receive precedence over any other Yasom if it is clear beyond doubt that the death was the result of suicide. Kaddish is to be recited for a full 12 months.   If one committed suicide so he does not sin, is he to be mourned?[73] Yes.   If one committed suicide as a form of Teshuvah, is he to be mourned?[74] Yes.   If one committed suicide through drowning, is he to be mourned? Some Poskim[75] rule that if one committed suicide by throwing himself into the sea, he is to be mourned.[76]

1. Taharah for suicide victim:

One who committed suicide, is to have Taharah performed, is to be garbed in Tachrichin, and is to be buried in a Jewish cemetery [an 8 Amos distance from other graves[77]].[78] [This applies even if his clothing is stained with blood.[79]]

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[1] Michaber 229:1; Brachos 59b

Ruling of Admur: Admur omitted the law of a rainbow from Seder and Luach Birchas Hanehnin. The Rebbe suggests that perhaps the reason is because it was uncommon to see rainbows in Russia [Igros Kodesh 16:328; Likkutei Sichos 10:200; Sichas Bechukosaiy 5741 3:468; printed in Shulchan Menachem 1:131]

[2] Background of Nussach and not to say the sentence of Neman prior to the blessing: In Brachos ibid it states that one is to state the blessing of Baruch Zocheir Habris, and then brings a Braisa which states that one is to say Neman Bevriso. Rav Papa concludes that one is to say both. Based on this Gemara, it became a widespread custom for people to say the sentence of Zocher Habris prior to the blessing of Neman Bevriso, and not included within it as part of the blessing. This in truth is a mistake, as one must include it in the blessing as writes Michaber ibid. [Taz 229:1; M”A 229:1; Kneses Hagedola 229; Kitzur Shlah p. 27; Machatzis Hashekel ibid; Kaf Hachaim 229:3]

Nussach of Vineman: Some write the Nussach of Neman with a Vav and read Vineman. [Brachos ibid; Tur 229; Rambam; Kneses Hagedola 229; M”B 229:3; Birchas Habayis 29:19; Kaf Hachaim 229:3; Piskeiy Teshuvos 229:1 footnote 1] Others rule it is to be said without a Vav. [Nussach in Michaber ibid; Biur Hgr”a 229; Levush 229] Practically, the Nussach in many Siddurim is printed with a Vav. [See Siddur Tehilas Hashem]

[3] Rav Yonason Eibashitz in Yearos Devash 1 Derush 12 that there are two types of rainbows, one being the natural rainbow and the second being the rainbow which Hashem placed as a sign for the covenant, and therefore [since we do not know which is which] one is to recite the blessing without Shem Umlachus

[4] Ben Ish Chaiy Eikev 17; Kaf Hachaim 229:4; Piskeiy Teshuvos 229:2; Many Mefarshim explain how the sign of Hashem and His covenant is apparent even within the natural phenomenon of the rainbow we see today, hence removing the basis for the ruling of the Yearos Devash. [See Ramban Noach; Shlah Hakadosh Parshas Noach that he heard from the Rama that Hashem could make it rain only by night and hence cause a rainbow to never be seen]

[5] The reason: As all the Poskim record the ruling that a blessing is to be said and do not differentiate in this matter, and so is the custom of all Israel, and hence we cannot uproot this custom simply due to words said in the form of Derush. [Ben Ish Chaiy ibid]

[6] Ben Ish Chaiy ibid; Kaf Hachaim ibid

[7] Hayom Yom 29^th Tishreiy; Igros Kodesh 16:328, printed in Shulchan Menachem 1:352, that so was the directive of the Rebbe Rayatz; See Likkutei Sichos 10:200; Sichas Bechukosaiy 5741 3:468; printed in Shulchan Menachem 1:352

[8] Michaber ibid; Chagiga 16a as explains Rosh and Tur

[9] Beis Yosef 229 in name of Rosh “The prohibition is only to stare as one who stares focuses on all the details in a much greater fashion than one who simply looks; Biur Hagr”a “One must see it in order to say the blessing and Lashon Histaklus means with great contemplation”; Machatzis Hashekel 229:1; Olas Tamid 229:1; Kaf Hachaim 229:5

[10] Zohar Beshalach 66b

[11] Rebbe Aba in Chagigah ibid; Machatzis Hashekel ibid

[12] M”A 229:2; Chagigah 16a [see Machatzis Hashekel ibid and P”M 229 A”A 2 who replace the word Shlah in M”A ibid]; Olas Tamid 229:1; M”B 229:5; Kaf Hachaim 229:5

[13] Tikkunei Zohar Tikkun 18 p. 36b

[14] Chayeh Adam 63; Pischeiy Teshuvah; M”B 229:1; Kaf Hachaim 229:1

[15] Makor Chaim Kitzur Halachos 229; Piskeiy Teshuvos 229:3

[16] Biur Halacha 229:1; “Haroeh”

[17] Implication of Setimas Haposkim who do not mention such a requirement

[18] Teshuvos Vihanhagos 3:76; Piskeiy Teshuvos 229:1

[19] Piskeiy Teshuvos 229:1; 218:1; See Siddur Yaavetz that one is to say all the morning blessings in a standing position due to it being a blessing of praise, and so is the custom amongst Ashkenazi Jewry; See however Kaf Hachaim [Falagi] 9:7 and Yechaveh Daas 5:4 who write that Sephardic Jewry is accustomed to sit while reciting the blessings in order to increase concentration.

Background: From the letter of the law, one is only required to stand when saying blessings which involve commands, such as when saying the blessing over Tzitzis, and Tefillin. [Admur 8:3] However, blessings of praise do not require standing. [P”M Pesicha Brachos 18; However, see 432 M”Z 1 who leaves this matter in question]  However, the Yaavetz ibid writes that all blessings of praise of Hashem are to be said standing. See Piskeiy Teshuvos 218:1

[20] Piskeiy Teshuvos 229:1

[21] Machazik Bracha 229:1; Shaareiy Teshuvah 229:1; M”B 229:2; Kaf Hachaim 229:2; See regarding thunder and lightning: Seder 13:16; Luach 12:25; Michaber 227:2; Piskeiy Teshuvos 227:7; Halacha Berura [Yosef] 227

Other opinions: Some Poskim rule that the blessing over the rainbow is to only be said one time in 30 days. [Opinion brought, and negated, in Machazik Bracha ibid]

[22] Birchas Habayis 29:19; Piskeiy Teshuvos 229:1; See regarding thunder and lightning: Admur and Poskim ibid

Other opinions: Some Poskim imply from the Shaareiy Tehsuvah ibid that the blessing is to be repeated each time one sees a new rainbow, even during the same storm. [Ketzos Hashulchan 66 footnote 26] Vetzaruch Iyun Gadol, as the Shaareiy Teshuvah clearly states in his words “That have ended” which refers to the dispersing of the clouds.

[23] Birchas Habayis 29:19; Piskeiy Teshuvos 229:1; See regarding thunder and lightning: Mamar Mordechai 227:3; Birchas Habayis 30:5; M”B 227:8 based on Yerushalmi; Kaf Hachaim 227:12; Ketzos Hashulchan 66 footnote 23; Piskeiy Teshuvos ibid; Halacha Berurah ibid

Other opinions: From some Poskim it is implied that there is no difference between that day and the next day, and also the next day a second blessing may not be said if the clouds of the previous day’s storm have not yet dispersed. [See regarding thunder and lightning: Implication of Setimas Haposkim of Admur ibid; Michaber ibid; Tur 227 who all record the ruling of the Yerushalmi but omit its ruling that the next day a blessing may be recited; brought in Ketzos Hashulchan 66 footnote 23; Gedulas Elisha 227:13]

[24] Piskeiy Teshuvos 229:1; See regarding thunder and lightning: Admur 66:4 [even in midst of a Perek]; M”A 66:5 [like Admur]; Kitzur SHU”A 16:3; M”B 66:19 [brings dispute]; Kaf Hachaim 66:16; Ketzos Hashulchan 19:1; Piskeiy Teshuvos 227:5 [bets to only say between Perakim]

[25] Yalkut Hagershoni 229:2; Ruach Chaim 229; Piskeiy Teshuvos 229:2

[26] See Piskeiy Teshuvos 229:2 footnote 9

[27] 1:1

[28] Rav Yonason Eibashitz in Yearos Devash 1 Derush 12

[29] Shlah Parshas Noach in name of Rama

[30] Shlah Parshas Noach

^[31] Rambam Hilchos Rotzeiach chapter 2 Halacha 2-4; Gemara Bava Kama 91b; Shach 345:1; See Encyclopedia Talmudit Erech “Miabeid Atzmo Ladaas” Vol. 38; Encyclopedia Hilchatit Refuit Erech Vol. 2 “Ibud atzmo Ladas”

For a list of laws relevant to one who committed suicide, see: Our corresponding Sefer “The laws and customs of Mourning” Volume 1; Encyclopedia Talmudit Erech “Miabeid Atzmo Ladaas” Vol. 38; Encyclopedia Hilchatit Refuit Erech “Ibud Atzmo Ladas” pp. 37-45

For a list of individuals listed in Tanach and Chazal who committed suicide, and the reasons or justifications for it, see: Encyclopedia Hilchatit Refuit Erech “Ibud Atzmo Ladas” pp. 29-36

For a list of cases in which suicide is justified in Jewish law: Our corresponding Sefer “The laws and customs of Mourning” Volume 1; Encyclopedia Talmudit Erech “Miabeid Atzmo Ladaas” Vol. 38; Encyclopedia Hilchatit Refuit Erech “Ibud Atzmo Ladas” pp. 45-55

[32] Bereishis 9:5

[33] Rabbeinu Bechaye on Bereishis ibid

[34] Pnei Yehoshua Bava Metziah 59a; Teshuvah Meahavah 3:345 and 409; Halef Lecha Shlomo Y.D. 321; Midrash Tehillim 120; Shaul Yosef Daas 345; Mahariy Aasad Y.D. 355; Tosafus Yom Tov and Tiferes Yisrael on Mishneh Sanhedrin 10a; Shevus Yaakov 3:10; See Yabia Omer 6 Y.D. 36; Encyclopedia Talmudit ibid footnote 93; Encyclopedia Hilchatit Refuit Vol. 2 p. 28 footnote 28

[35] Kitzur SHU”A 201:1

[36] Bereishis Raba 34:13

[37] Beis Meir Y.D. 215:5; Halachos Ketanos 2:231

[38] Chasam Sofer on Torah Parshas Vayeitzei; See also Chasam Sofer E.H. 69; Y.D. 326; Tzitz Eliezer 10:25 6-4

[39] Minchas Chinuch Mitzvah 34:8

[40] Chasam Sofer Pesachim 53b; Igros Moshe C.M. 2:71; Sefarim in Encyclopedia Talmudit ibid footnote 18.

[41] Minchas Chinuch Mitzvah 34

[42] Michaber 345:1-3; Miseches Semachos 2

[43] Michaber ibid

[44] Shach 345:2 in opinion of Michaber 345:1; Rambam Avel 1; Chasam Sofer 326, brought in Pischeiy Teshuvah 345:3

Other opinions: Some Poskim rule that the relatives are to perform Keriah on behalf of the deceased, and the above law of not performing Keriah was stated only regarding non-relatives. [Ramban in Toras Hadam p. 20b, brought in Shach 345:2 and Beis Yosef 345, and so rules Tur 345]

[45] Michaber 345:1; Miseches Semachos 2; Rambam ibid

The reason: As the verse states “And I will demand the blood that is on your hands”, from which we learn that killing oneself is a grave sin. [Shach 345:1]

Other opinions: Some Poskim rule that the relatives are to perform Keriah on behalf of the deceased. [Ramban in Toras Hadam p. 20b, brought in Shach 345:2, and so rules Tur 345] It is implied according to this opinion that the relatives are also to mourn his death, and the above statement of not mourning was only stated in respect to mourning customs followed by non-relatives. [See Toras Hadam ibid “Why do they comfort him if he is not following the laws of Aveilus and we do not find any precedent for not mourning a relative who sinned with exception to those killed by Beis Din”; See also Chasam Sofer 326, brought in Pischeiy Teshuvah 345:1, who implies that all laws of mourning are kept by relatives according to the Ramban.] Practically, although we rule like the Rambam, and who can lift his hand against the ruling of the Michaber ibid, nevertheless in a time of need, one may rule like the Ramban. [Chasam Sofer ibid]

[46] Nitei Gavriel 63:10 in name of Poskim

[47] Gilyon Maharsha 345

[48] Shach 345:1 in name of Rashba 763; Chochmas Adam 156:1; Kitzur SHU”A 201:1

[49] Michaber 345:1; Miseches Semachos 2

[50] Chasam Sofer 326, brought in Pischeiy Teshuvah 345:3, that “although the ruling is like the Rambam/Michaber that one does not sit Shiva, nevertheless, if this will cause the family embarrassment, the Rav may be stringent to tell the family to sit Shiva as rules the Ramban, as although we are lenient in Aveilus in case of dispute, we are not lenient in the honor of the children of Avraham, Yitzchak and Yaakov.”; See Lachmei Toda 18

[51] Gilyon Maharsha 345 in name of Reb Tzevi Hirsh of Berlin

[52] Michaber 345:2; Rambam ibid based on Miseches Semachos 2; See Poskim in coming footnotes and Mishnas Sachir 2:232; Sdei Chemed Aveilus 141; Nitei Gavriel 48:15

[53] Shach 345:3 in name of Ramban

[54] Shach 345:3; Bach; Rashal

[55] Chasam Sofer 326, brought in Pischeiy Teshuvah 345:2

[56] Chasam Sofer 326, brought in Pischeiy Teshuvah 345:2

The reason: As perhaps he was deemed momentarily insane, or feared instant death by some creature. [See Chasam Sofer ibid]

[57] Michaber ibid; Rambam ibid based on Miseches Semachos ibid

[58] Chasam Sofer 326, brought in Pischeiy Teshuvah 345:2

[59] Michaber 345:3; Miseches Semachos

[60] Yad Avraham 345 in name of Birkeiy Yosef

[61] Shaul was bound to be captured and killed by the Pilishtim, and hence he chose to commit suicide and not give them this honor. [Shach 345:6]

[62] Michaber ibid; Ramban in Toras Habayis ibid; See Beis Yosef in name of Midrash Raba; Beis Hillel

[63] Besamim Rosh 145 [omitted in most editions due to suspicion of forgery], brought in Rav Akiva Eiger 345 and Pischeiy Teshuvah 345:2; See Yad Avraham 345 in name of Birkeiy Yosef, and Beis Lechem Yehuda 345  that if he committed suicide out of fear of suffering he is to be mourned

[64] Har Evel 11; Chasam Sofer 326; Pischeiy Teshuvah 345:2; See Beis Ephraim 14:76; Many Poskim banned the Sefer Besamim Rosh claiming it was forged by its publisher, Rav Shaul of Berlin, under claim that it is writings of the Rosh. See: Sefer Habris 1 Kesav Yosher 20; Parshas Mordechai 5; Minchas Elazar; Avnei Nezer E.H. 8 [omitted from most editions]; On the other hand, the Sefer is brought in Rav Akiva Eiger and defended as belonging to the Rosh by the Chida in Tov Ayin 9 and Sheim Hagedolim Beis 126

[65] Chasam Sofer 326, brought in Pischeiy Teshuvah 345:2

[66] Maharam Mintz; Beis Lechem Yehuda 345

[67] Rama ibid; Maryu114

[68] See Pnei Baruch 1:1; Nitei Gavriel 12:4

[69] Levushei Mordechai 4:280; Poskim in Nitei Gavriel ibid footnote 8

[70] Zera Emes 3:158; Poskim in Nitei Gavriel ibid footnote 7

[71] See Pnei Baruch 7:9; Poskim in Nitei Gavriel 82:22 footnote 40

[72] Chasam Sofer 326, brought in Pischeiy Teshuvah 345:3

[73] See Rav Akiva Eiger 345; Beis Yosef Y.D. 257; Chida in Birkei Yosef 357 and Shem Hagedolim 10:27

[74] Yad Avraham 345 in name of Birkeiy Yosef; Even Shoham 44, brought in Pischeiy Teshuvah 345:2; Beis Lechem Yehuda 345; See Shvus Yaakov 2:111, brought in Rebbe Akiva Eiger 345

[75] Gilyon Maharsha 345 in name of Reb Tzevi Hirsh of Berlin

[76] The reason: As certainly he did Teshuvah prior to dying, as the waves of the sea throw him around and he has time to repent prior to his death. [ibid]

[77] Gilyon Maharsha 345

[78] Shach 345:1 in name of Rashba 763; Chochmas Adam 156:1; Kitzur SHU”A 201:1

[79] See Nitei Gavriel 48:15 in name of Meishiv Halacha and Daas Kedoshim 354 that he is not buried with his bloody clothing.

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