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Today's Daf Yomi

January 31, 2022 | 讻状讟 讘砖讘讟 转砖驻状讘

This month鈥檚 shiurim are dedicated by Efrat Arnold in loving memory of Joshua Carr, Yehoshua Aryeh Leib ben Yonatan Chaim and Malka Esther HaCohen.

This month's shiurim are dedicated by Tova and David Kestenbaum in honor of their children and grandchildren.

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

Moed Katan 19

Today鈥檚 daf is sponsored by Carol Robinson and Arthur Gould in loving memory of Carol鈥檚 mother, Irma Robinson, Hudda Bat Moshe, z鈥漧. 鈥淭oday is her 7th yahrzeit. Irma moved from New Haven to Chicago to marry Lou and build a rich life there including lifelong friends, work she loved at a nearby high school library and active participation in her synagogue. She lived with Alzheimer鈥檚 for seven years with dignity and strength and never forgot Carol or her sister. She would be proud of Carol studying daf yomi.鈥

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One cannot write a promissory note on chol hamoed unless the borrower is not trustworthy or the scribe needs money for food. One cannot write sifrei Torah, tefillin and mezuzot. Rabbi Yehuda disagrees and permits one to write tefillin and mezuzot for oneself and to spin thread to make techelet threads for his tzitzit. A braita brings a few different opinions about how one could write tefillin and mezuzot for others as well. When spinning the wool, does one need to make a change and if so, how much of a change? In what situations does the holiday cancel shiva or shloshim? Does this apply to all holidays including Rosh Hashana and Yom Kippur? Does the one day of Shavuot also work like the week-long holidays of Sukkot and Pesach? When the holidays cancel shloshim, it is entirely canceled? On all of these issues there are different opinions. Abba Shaul holds (against the rabbis) that the seventh day counts both as shiva and as shloshim as part of the day is considered like a whole day. The relevance would be if the eighth day was a holiday. Then since shloshim began on day 7, the holiday cancels shloshim. The rabbis agree that one can shave on the seventh if the holiday comes out on the 9th day and the day before the holiday was Shabbat. Do we hold like Abba Shaul or the rabbis for shiva and for shloshim? From where do we learn the concept of shloshim? If one is buried on the holiday, shiva starts after, but when does shloshim start (since laws of shloshim are the same as chol hamoed 鈥 i.e. no shaving)?

讜讟讜讜讛 注诇 讬专讬讻讜 转讻诇转 诇爪讬爪讬转讜

And one may spin sky-blue wool for his ritual fringes on his thigh, but not in the ordinary manner with a spindle, as this procedure must be performed in an altered manner on the intermediate days of a Festival.

讙诪壮 转谞讜 专讘谞谉 讻讜转讘 讗讚诐 转驻讬诇讬谉 讜诪讝讜讝讜转 诇注爪诪讜 讜讟讜讜讛 注诇 讬专讬讻讜 转讻诇转 诇爪讬爪讬转讜 讜诇讗讞专讬诐 讘讟讜讘讛 讚讘专讬 专讘讬 诪讗讬专 专讘讬 讬讛讜讚讛 讗讜诪专 诪注专讬诐 讜诪讜讻专 讗转 砖诇讜 讜讞讜讝专 讜讻讜转讘 诇注爪诪讜 专讘讬 讬讜住讬 讗讜诪专 讻讜转讘 讜诪讜讻专 讻讚专讻讜 讻讚讬 驻专谞住转讜

GEMARA: The Sages taught the following baraita: A person may write phylacteries and mezuzot for himself and spin sky-blue wool for his fringes on his thigh. And for others he may do these things as a favor, but not for payment. This is the statement of Rabbi Meir. Rabbi Yehuda says: If he initially made them for himself, he may employ artifice, sell his own and then go back and write new ones for himself. Rabbi Yosei says: He may write and sell them in his usual manner, in the amount that is enough to provide for his livelihood.

讗讜专讬 诇讬讛 专讘 诇专讘 讞谞谞讗诇 讜讗诪专讬 诇讛 专讘讛 讘专 讘专 讞谞讛 诇专讘 讞谞谞讗诇 讛诇讻讛 讻讜转讘 讜诪讜讻专 讻讚专讻讜 讻讚讬 驻专谞住转讜

Rav ruled for Rav 岣nanel, and some say it was Rabba bar bar 岣na who ruled for Rav 岣nanel: The halakha is that one may write and sell them in his usual manner, in the amount that is enough to provide for his livelihood.

讜讟讜讜讛 注诇 讬专讬讻讜 转讻诇转 转谞讜 专讘谞谉 讟讜讜讛 讗讚诐 注诇 讬专讬讻讜 转讻诇转 诇爪讬爪讬转讜 讗讘诇 诇讗 讘讗讘谉 讚讘专讬 专讘讬 讗诇讬注讝专 讜讞讻诪讬诐 讗讜诪专讬诐 讗祝 讘讗讘谉 专讘讬 讬讛讜讚讛 讗讜诪专 诪砖诪讜 讘讗讘谉 讗讘诇 诇讗 讘驻诇讱 讜讞讻诪讬诐 讗讜诪专讬诐 讘讬谉 讘讗讘谉 讘讬谉 讘驻诇讱

搂 The mishna taught: And one may spin sky-blue wool for his ritual fringes on his thigh. The Sages taught a baraita: A person may spin sky-blue wool for his ritual fringes on his thigh, but not with a stone, which can be used to form a small spindle and ease the spinning process; this is the statement of Rabbi Eliezer. But the Rabbis say: One may spin the sky-blue wool even with a stone. Rabbi Yehuda said in the name of Rabbi Eliezer: It is permitted with a stone, but not with a spindle. And the Rabbis say: One may spin this wool with either a stone or a spindle.

讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 讜讻谉 讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讗 讗诪专 专讘讬 讬讜讞谞谉 讛诇讻讛 讘讬谉 讘讗讘谉 讘讬谉 讘驻诇讱 讜讛诇讻讛 讻讜转讘 讻讚专讻讜 讜诪讜讻专 讻讚讬 驻专谞住转讜

Rav Yehuda said that Shmuel said, and similarly Rabbi 岣yya bar Abba said that Rabbi Yo岣nan said: The halakha is that one may spin the sky-blue wool for fringes on the intermediate days of a Festival, both with a stone and with a spindle, owing to the importance of the mitzva of ritual fringes. And similarly the halakha is: One may write phylacteries and mezuzot on the intermediate days of a Festival in his usual manner and sell enough to provide for his livelihood.

诪转谞讬壮 讛拽讜讘专 讗转 诪转讜 砖诇砖讛 讬诪讬诐 拽讜讚诐 诇专讙诇 讘讟诇讛 讛讬诪谞讜 讙讝专转 砖讘注讛 砖诪讜谞讛 讘讟诇讜 讛讬诪谞讜 讙讝专转 砖诇砖讬诐

MISHNA: One who buries his deceased relative three days before a pilgrimage Festival has the decree of the seven-day period of mourning, i.e., the halakhot and prohibitions associated with that period, nullified for him by the Festival. He is not required to complete this seven-day mourning period after the Festival. If one buries his deceased relative eight days before a pilgrimage Festival, then the decree of thirty days is nullified for him. The restrictions that ordinarily apply during this thirty-day mourning period no longer apply after the Festival.

诪驻谞讬 砖讗诪专讜 砖讘转 注讜诇讛 讜讗讬谞讛 诪驻住拽转 专讙诇讬诐 诪驻住讬拽讬谉 讜讗讬谞谉 注讜诇讬谉

This is because the Sages said a principle with regard to this issue: Shabbat counts as one of the days of mourning, although one may not mourn on it and it does not interrupt the mourning period, which continues after Shabbat. The pilgrimage Festivals, on the other hand, interrupt the mourning period, so that if one began mourning before such a Festival, then the mourning period is canceled by the Festival. They do not, however, count. If one did not begin mourning before the Festival, or if his relative died during the Festival, then he is required to complete his mourning period afterward, as the days of the Festival do not count toward the requisite days of mourning.

专讘讬 讗诇讬注讝专 讗讜诪专 诪砖讞专讘 讘讬转 讛诪拽讚砖 注爪专转 讻砖讘转

Rabbi Eliezer says: From the time that the Temple was destroyed, Shavuot is like Shabbat, because nowadays the days following Shavuot are not treated like Festival days. When the Temple stood, many of the Festival鈥檚 offerings that could not be sacrificed on Shavuot itself would be sacrificed during the six days following the Festival. Nowadays, however, when offerings are no longer sacrificed, Shavuot lasts for only one day in Eretz Yisrael, and therefore it is treated like Shabbat with regard to mourning: It counts as one of the days of mourning, but does not interrupt the period of mourning.

专讘谉 讙诪诇讬讗诇 讗讜诪专 专讗砖 讛砖谞讛 讜讬讜诐 讛讻驻讜专讬诐 讻专讙诇讬诐 讜讞讻诪讬诐 讗讜诪专讬诐 诇讗 讻讚讘专讬 讝讛 讜诇讗 讻讚讘专讬 讝讛 讗诇讗 注爪专转 讻专讙诇讬诐 专讗砖 讛砖谞讛 讜讬讜诐 讛讻驻讜专讬诐 讻砖讘转

Rabban Gamliel says: Even Rosh HaShana and Yom Kippur are considered like the pilgrimage Festivals, in that they interrupt the mourning period but are not counted toward the days of mourning. And the Rabbis say: The halakha is neither in accordance with the statement of Rabbi Eliezer nor in accordance with the statement of Rabban Gamliel. Rather, with regard to mourning, Shavuot is treated like the other pilgrimage Festivals, whereas Rosh HaShana and Yom Kippur are treated like Shabbat.

讙诪壮 讗诪专 专讘 讙讝专转 讘讟诇讜 讬诪讬诐 诇讗 讘讟诇讜 讜讻谉 讗诪专 专讘讬 讛讜谞讗 讙讝专转 讘讟诇讜 讬诪讬诐 诇讗 讘讟诇讜 讜专讘 砖砖转 讗诪专 讗驻讬诇讜 讬诪讬诐 谞诪讬 讘讟诇讜

GEMARA: With regard to the mishna鈥檚 statement that the seven- and thirty-day periods of mourning are nullified, Rav said: The decree, meaning the main prohibitions of the period, was nullified, but the days of mourning themselves were not entirely nullified. Instead, these periods of mourning remain to some degree. And so said Rav Huna: The decree was nullified, but the days of mourning themselves were not nullified. And Rav Sheshet said: Even the days of mourning were also nullified.

诪讗讬 讟注诪讗 讬诪讬诐 诇讗 讘讟诇讜 砖讗诐 诇讗 讙讬诇讞 注专讘 讛专讙诇 讗住讜专 诇讙诇讞 讗讞专 讛专讙诇

The Gemara asks: What is the reason that the days themselves were not nullified? The Gemara explains: It is so that if one observed eight days of mourning before the Festival, so that the prohibition against hair cutting was nullified before the Festival, but for whatever reason he did not cut his hair on the eve of the Festival, he is prohibited from cutting his hair after the Festival until the end of the thirty-day period of mourning. In other words, the mourning period was not entirely nullified, and since he did not take advantage of the allowance to cut his hair before the Festival, he must observe the prohibitions applying during the thirty-day period of mourning after the Festival as well.

讜讛转谞讬讗 讛拽讜讘专 讗转 诪转讜 砖诇砖讛 讬诪讬诐 拽讜讚诐 诇专讙诇 讘讟诇讛 讛讬诪谞讜 讙讝专转 砖讘注讛 砖诪讜谞讛 讬诪讬诐 拽讜讚诐 诇专讙诇 讘讟诇讛 讛讬诪谞讜 讙讝专转 砖诇砖讬诐 讜诪讙诇讞 注专讘 讛专讙诇 讗诐 诇讗 讙讬诇讞 注专讘 讛专讙诇 讗住讜专 诇讙诇讞 讗讞专 讛专讙诇

But isn鈥檛 it taught in a baraita: In the case of one who buries his dead relative three days before a pilgrimage Festival, the decree of the seven-day period of mourning is nullified for him. If one buries his dead relative eight days before a Festival, the decree of thirty days is nullified for him, and therefore he may cut his hair on the eve of the Festival. If, however, he did not cut his hair on the eve of the Festival, he is prohibited from cutting his hair after the Festival until the end of the thirty-day period of mourning.

讗讘讗 砖讗讜诇 讗讜诪专 诪讜转专 诇讙诇讞 讗讞专 讛专讙诇 砖讻砖诐 砖诪爪讜转 砖诇砖讛 诪讘讟诇转 讙讝专转 砖讘注讛 讻讱 诪爪讜转 砖讘注讛 诪讘讟诇转 讙讝专转 砖诇砖讬诐

Abba Shaul says: Even if he failed to cut his hair on the eve of the Festival, he is permitted to cut his hair after the Festival, for just as his observance of the mitzva of three days of mourning prior to the Festival cancels the decree of the seven-day period of mourning, and so if the deceased was buried three days before the Festival, the mourner is no longer required to continue this period of mourning after the Festival, so too, his observance of the mitzva of seven days of mourning before the Festival cancels the decree of the thirty-day period of mourning.

砖讘注讛 讜讛讗谞谉 砖诪讜谞讛 转谞谉 拽住讘专 讗讘讗 砖讗讜诇 诪拽爪转 讛讬讜诐 讻讻讜诇讜 讜讬讜诐 砖讘讬注讬 注讜诇讛 诇讜 诇讻讗谉 讜诇讻讗谉 讗诪专 专讘 讞住讚讗 讗诪专 专讘讬谞讗 讘专 砖讬诇讗 讛诇讻讛 讻讗讘讗 砖讗讜诇

The Gemara asks: Why does Abba Shaul speak of the observance of seven days of mourning? But didn鈥檛 we learn in the mishna that it requires eight days? The Gemara explains: Abba Shaul maintains that the legal status of part of the day is like that of an entire day, and therefore the seventh day counts as both the final day of the seven-day period of mourning and the first day of the thirty-day period of mourning. Rav 岣sda said that Ravina bar Sheila said: The halakha is in accordance with the opinion of Abba Shaul.

讜诪讜讚讬诐 讞讻诪讬诐 诇讗讘讗 砖讗讜诇 讻砖讞诇 砖诪讬谞讬 砖诇讜 诇讛讬讜转 讘砖讘转 注专讘 讛专讙诇 砖诪讜转专 诇讙诇讞 讘注专讘 砖讘转

And furthermore, even the Rabbis concede to Abba Shaul that when one鈥檚 eighth day of mourning occurs on a Shabbat, which is also the eve of a Festival, he is permitted to cut his hair on Friday, which is the seventh day. Since he is unavoidably prevented from cutting his hair on the eighth day, as it is prohibited for him to cut his hair on Shabbat, he may do so already on Friday, although it is only his seventh day of mourning.

讻诪讗谉 讗讝诇讗 讛讗 讚讗诪专 专讘 注诪专诐 讗诪专 专讘 讗讘诇 讻讬讜谉 砖注诪讚讜 诪谞讞诪讬谉 诪讗爪诇讜 诪讜转专 讘专讞讬爪讛 讻诪讗谉 讻讗讘讗 砖讗讜诇

The Gemara asks: In accordance with whose opinion is that which Rav Amram said that Rav said: With regard to a mourner, once the comforters have stood up to leave his house on the seventh day of his mourning, he is immediately permitted to bathe? In accordance with whose opinion? In accordance with the opinion of Abba Shaul. He maintains that a part of the seventh day is treated as an entire day with regard to this issue.

讗诪专 讗讘讬讬 讛诇讻讛 讻讗讘讗 砖讗讜诇 讘讬讜诐 砖讘注讛 讜诪讜讚讬诐 讞讻诪讬诐 诇讗讘讗 砖讗讜诇 讘讬讜诐 砖诇砖讬诐 讚讗诪专讬谞谉 诪拽爪转 讛讬讜诐 讻讻讜诇讜

Abaye said: The halakha is in accordance with the opinion of Abba Shaul with regard to the seventh day of mourning, and the Rabbis concede to Abba Shaul with regard to the thirtieth day, for with regard to the thirtieth day we certainly say that the legal status of part of the day is like that of an entire day, and so a mourner may already cut his hair on the morning of the thirtieth day.

专讘讗 讗诪专 讛诇讻讛 讻讗讘讗 砖讗讜诇 讘讬讜诐 砖诇砖讬诐 讜讗讬谉 讛诇讻讛 讻讗讘讗 砖讗讜诇 讘讬讜诐 砖讘注讛 讜谞讛专讚注讬 讗诪专讬 讛诇讻讛 讻讗讘讗 砖讗讜诇 讘讝讜 讜讘讝讜 讚讗诪专 砖诪讜讗诇 讛诇讻讛 讻讚讘专讬 讛诪讬拽诇 讘讗讘诇

Rava said: The halakha is in accordance with the opinion of Abba Shaul with regard to the thirtieth day of mourning, but the halakha is not in accordance with Abba Shaul with regard to the seventh day. And the Sages of Neharde鈥檃 say: The halakha is in accordance with the opinion of Abba Shaul with regard to both the seventh day and the thirtieth day, for Shmuel said: The halakha follows the statement of the more lenient authority in matters relating to mourning.

砖诇砖讬诐 讬讜诐 诪谞诇谉 讬诇讬祝 驻专注 驻专注 诪谞讝讬专 讻转讬讘 讛讻讗 专讗砖讬讻诐 讗诇 转驻专注讜 讜讻转讬讘 讛转诐 讙讚诇 驻专注 砖注专 专讗砖讜 诪讛 诇讛诇谉 砖诇砖讬诐 讗祝 讻讗谉 砖诇砖讬诐

搂 The Gemara asks now about the thirty-day mourning period: From where do we derive the thirty-day period of mourning? The Gemara answers: It is learned by way of a verbal analogy between one instance of the word pera and a different instance of the word pera stated with regard to a nazirite. Here, in the instructions given to Aaron not to mourn the deaths of his sons, it is written: 鈥淟et the hair of your heads not grow loose [tifra鈥檜]鈥 (Leviticus 10:6), which indicates that ordinary mourners are required to grow their hair long. And there, with regard to a nazirite, it is written: 鈥淗e shall let the hair of his head grow long [pera]鈥 (Numbers 6:5). Just as there, in the case of the nazirite, he must grow his hair for thirty days, so too, here a mourner must grow his hair for thirty days.

讜讛转诐 诪谞诇谉 讗诪专 专讘 诪转谞讛 住转诐 谞讝讬专讜转 砖诇砖讬诐 讬讜诐 诪讗讬 讟注诪讗 讗诪专 拽专讗 拽讚讜砖 讬讛讬讛 讬讛讬讛 讘讙讬诪讟专讬讗 转诇转讬谉 讛讜讜

The Gemara asks: And there, with regard to a nazirite, from where do we derive that he must grow his hair for thirty days? Nowhere is this explicitly stated with regard to a nazirite. The Gemara answers: Rav Mattana said: An unspecified naziriteship, when one takes a vow of naziriteship without specifying for how long, extends for thirty days. What is the reason for this? The verse states: 鈥淗e shall be sacred, and he shall let the hair of his head grow鈥 (Numbers 6:5), and 鈥淗e shall be [yihye],鈥 which is written yod, heh, yod, heh, has a numerical value [gimatriyya]of thirty, as yod has a numerical value of ten and heh has a numerical value of five. This implies that an unspecified naziriteship extends for thirty days, and by way of the verbal analogy, this is applied to mourning as well.

讗诪专 专讘 讛讜谞讗 讘专讬讛 讚专讘 讬讛讜砖注 讛讻诇 诪讜讚讬谉 讻砖讞诇 砖诇讬砖讬 砖诇讜 诇讛讬讜转 注专讘 讛专讙诇 砖讗住讜专 讘专讞讬爪讛 注讚 讛注专讘

Rav Huna, son of Rav Yehoshua, said: Everyone, including Abba Shaul, who says that part of a day is treated like a full day, agrees that when his third day of mourning occurs on the eve of the Festival, the mourner is prohibited from bathing his body until the evening. In this case, the principle that the legal status of part of the day is like that of an entire day does not apply. Rather, one must observe three full days of mourning. He must therefore wait until the evening and wash himself with cold water, or wait until the intermediate days of the Festival and bathe in hot water.

讗诪专 专讘 谞讞诪讬讛 讘专讬讛 讚专讘 讬讛讜砖注 讗砖讻讞转讬谞讛讜 诇专讘 驻驻讬 讜诇专讘 驻驻讗 讚讬转讘讬 讜拽讗诪专讬 讛诇讻讛 讻专讘 讛讜谞讗 讘专讬讛 讚专讘 讬讛讜砖注 讗讬讻讗 讚讗诪专讬 讗诪专 专讘 谞讞诪讬讛 讘专讬讛 讚专讘 讬讜住祝 讗砖讻讞转讬谞讛讜 诇专讘 驻驻讬 讜诇专讘 驻驻讗 讜诇专讘 讛讜谞讗 讘专讬讛 讚专讘 讬讛讜砖注 讚讬转讘讬 讜拽讗诪专讬 讛讻诇 诪讜讚讬诐 砖讗诐 讞诇 砖诇讬砖讬 砖诇讜 诇讛讬讜转 注专讘 讛专讙诇 砖讗住讜专 讘专讞讬爪讛 注讚 讛注专讘

Rav Ne岣mya, son of Rav Yehoshua, said: I once found Rav Pappi and Rav Pappa sitting together and saying: The halakha is in accordance with the opinion of Rav Huna, son of Rav Yehoshua. There are those who say a different version of this tradition: Rav Ne岣mya, son of Rav Yosef, said: I once found Rav Pappi, Rav Pappa, and Rav Huna, son of Yehoshua, sitting together and saying: Everyone concedes that when the third day of mourning occurs on the eve of a Festival, the mourner is prohibited from bathing his body until the evening.

讘注讗 诪讬谞讬讛 讗讘讬讬 诪专讘讗 拽讘专讜 讘专讙诇 专讙诇 注讜诇讛 诇讜 诇诪谞讬谉 砖诇砖讬诐讗讜 讗讬谉 专讙诇 注讜诇讛 诇讜 诇诪谞讬谉 砖诇砖讬诐 诇诪谞讬谉 砖讘注讛 诇讗 拽诪讬讘注讬讗 诇讬 讚诇讗 谞讛讙讗 诪爪讜转 砖讘注讛 讘专讙诇 讻讬 拽讗 诪讬讘注讬讗 诇讬 诇诪谞讬谉 砖诇砖讬诐 讚拽讗 谞讛讙讗 诪爪讜转 砖诇砖讬诐 讘专讙诇 诪讗讬

Abaye inquired of Rava: If one buried his dead relative on the Festival itself, does the Festival count toward his thirty-day period of mourning, or does the Festival not count toward his thirty-day period of mourning? Abaye elaborated on his question: I do not ask whether or not the Festival counts toward his seven-day period of mourning because the obligation to observe seven days of mourning does not apply at all during the Festival, and therefore he must certainly observe the seven-day mourning period, beginning from after the Festival. What I am asking is with regard to the thirty-day period of mourning, because certain aspects of the mitzva of the thirty-day mourning period do in fact apply during the Festival, e.g., the prohibitions to launder clothes and cut hair. What, then, is the halakha: Do the days of the Festival count toward the thirty days or not?

讗诪专 诇讬讛 讗讬谞讜 注讜诇讛 讗讬转讬讘讬讛 讛拽讜讘专 讗转 诪转讜 砖谞讬 讬诪讬诐 拽讜讚诐 讛专讙诇 诪讜谞讛 讞诪砖讛 讬诪讬诐 讗讞专 讛专讙诇 讜诪诇讗讻转讜 谞注砖讬转 注诇 讬讚讬 讗讞专讬诐 讜注讘讚讬讜 讜砖驻讞讜转讬讜 注讜砖讬诐 讘爪讬谞注讗 讘转讜讱 讘讬转讜 讜讗讬谉 专讘讬诐 诪转注住拽讬谉 注诪讜

Rava said to him: The Festival does not count toward the thirty days. Abaye raised an objection to Rava鈥檚 opinion from the following baraita: If one buries his dead relative two days before a Festival, he must count five days of mourning after the Festival, and during this period his work is performed for him by others. And his menservants and maidservants do this work in private inside his house, and the public need not occupy themselves with him by coming to console him,

This month鈥檚 shiurim are dedicated by Efrat Arnold in loving memory of Joshua Carr, Yehoshua Aryeh Leib ben Yonatan Chaim and Malka Esther HaCohen.

And by Tova and David Kestenbaum in honor of their children and grandchildren.

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

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Moed Katan 19: A Master Torah Scroll

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Moed Katan 19

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Moed Katan 19

讜讟讜讜讛 注诇 讬专讬讻讜 转讻诇转 诇爪讬爪讬转讜

And one may spin sky-blue wool for his ritual fringes on his thigh, but not in the ordinary manner with a spindle, as this procedure must be performed in an altered manner on the intermediate days of a Festival.

讙诪壮 转谞讜 专讘谞谉 讻讜转讘 讗讚诐 转驻讬诇讬谉 讜诪讝讜讝讜转 诇注爪诪讜 讜讟讜讜讛 注诇 讬专讬讻讜 转讻诇转 诇爪讬爪讬转讜 讜诇讗讞专讬诐 讘讟讜讘讛 讚讘专讬 专讘讬 诪讗讬专 专讘讬 讬讛讜讚讛 讗讜诪专 诪注专讬诐 讜诪讜讻专 讗转 砖诇讜 讜讞讜讝专 讜讻讜转讘 诇注爪诪讜 专讘讬 讬讜住讬 讗讜诪专 讻讜转讘 讜诪讜讻专 讻讚专讻讜 讻讚讬 驻专谞住转讜

GEMARA: The Sages taught the following baraita: A person may write phylacteries and mezuzot for himself and spin sky-blue wool for his fringes on his thigh. And for others he may do these things as a favor, but not for payment. This is the statement of Rabbi Meir. Rabbi Yehuda says: If he initially made them for himself, he may employ artifice, sell his own and then go back and write new ones for himself. Rabbi Yosei says: He may write and sell them in his usual manner, in the amount that is enough to provide for his livelihood.

讗讜专讬 诇讬讛 专讘 诇专讘 讞谞谞讗诇 讜讗诪专讬 诇讛 专讘讛 讘专 讘专 讞谞讛 诇专讘 讞谞谞讗诇 讛诇讻讛 讻讜转讘 讜诪讜讻专 讻讚专讻讜 讻讚讬 驻专谞住转讜

Rav ruled for Rav 岣nanel, and some say it was Rabba bar bar 岣na who ruled for Rav 岣nanel: The halakha is that one may write and sell them in his usual manner, in the amount that is enough to provide for his livelihood.

讜讟讜讜讛 注诇 讬专讬讻讜 转讻诇转 转谞讜 专讘谞谉 讟讜讜讛 讗讚诐 注诇 讬专讬讻讜 转讻诇转 诇爪讬爪讬转讜 讗讘诇 诇讗 讘讗讘谉 讚讘专讬 专讘讬 讗诇讬注讝专 讜讞讻诪讬诐 讗讜诪专讬诐 讗祝 讘讗讘谉 专讘讬 讬讛讜讚讛 讗讜诪专 诪砖诪讜 讘讗讘谉 讗讘诇 诇讗 讘驻诇讱 讜讞讻诪讬诐 讗讜诪专讬诐 讘讬谉 讘讗讘谉 讘讬谉 讘驻诇讱

搂 The mishna taught: And one may spin sky-blue wool for his ritual fringes on his thigh. The Sages taught a baraita: A person may spin sky-blue wool for his ritual fringes on his thigh, but not with a stone, which can be used to form a small spindle and ease the spinning process; this is the statement of Rabbi Eliezer. But the Rabbis say: One may spin the sky-blue wool even with a stone. Rabbi Yehuda said in the name of Rabbi Eliezer: It is permitted with a stone, but not with a spindle. And the Rabbis say: One may spin this wool with either a stone or a spindle.

讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 讜讻谉 讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讗 讗诪专 专讘讬 讬讜讞谞谉 讛诇讻讛 讘讬谉 讘讗讘谉 讘讬谉 讘驻诇讱 讜讛诇讻讛 讻讜转讘 讻讚专讻讜 讜诪讜讻专 讻讚讬 驻专谞住转讜

Rav Yehuda said that Shmuel said, and similarly Rabbi 岣yya bar Abba said that Rabbi Yo岣nan said: The halakha is that one may spin the sky-blue wool for fringes on the intermediate days of a Festival, both with a stone and with a spindle, owing to the importance of the mitzva of ritual fringes. And similarly the halakha is: One may write phylacteries and mezuzot on the intermediate days of a Festival in his usual manner and sell enough to provide for his livelihood.

诪转谞讬壮 讛拽讜讘专 讗转 诪转讜 砖诇砖讛 讬诪讬诐 拽讜讚诐 诇专讙诇 讘讟诇讛 讛讬诪谞讜 讙讝专转 砖讘注讛 砖诪讜谞讛 讘讟诇讜 讛讬诪谞讜 讙讝专转 砖诇砖讬诐

MISHNA: One who buries his deceased relative three days before a pilgrimage Festival has the decree of the seven-day period of mourning, i.e., the halakhot and prohibitions associated with that period, nullified for him by the Festival. He is not required to complete this seven-day mourning period after the Festival. If one buries his deceased relative eight days before a pilgrimage Festival, then the decree of thirty days is nullified for him. The restrictions that ordinarily apply during this thirty-day mourning period no longer apply after the Festival.

诪驻谞讬 砖讗诪专讜 砖讘转 注讜诇讛 讜讗讬谞讛 诪驻住拽转 专讙诇讬诐 诪驻住讬拽讬谉 讜讗讬谞谉 注讜诇讬谉

This is because the Sages said a principle with regard to this issue: Shabbat counts as one of the days of mourning, although one may not mourn on it and it does not interrupt the mourning period, which continues after Shabbat. The pilgrimage Festivals, on the other hand, interrupt the mourning period, so that if one began mourning before such a Festival, then the mourning period is canceled by the Festival. They do not, however, count. If one did not begin mourning before the Festival, or if his relative died during the Festival, then he is required to complete his mourning period afterward, as the days of the Festival do not count toward the requisite days of mourning.

专讘讬 讗诇讬注讝专 讗讜诪专 诪砖讞专讘 讘讬转 讛诪拽讚砖 注爪专转 讻砖讘转

Rabbi Eliezer says: From the time that the Temple was destroyed, Shavuot is like Shabbat, because nowadays the days following Shavuot are not treated like Festival days. When the Temple stood, many of the Festival鈥檚 offerings that could not be sacrificed on Shavuot itself would be sacrificed during the six days following the Festival. Nowadays, however, when offerings are no longer sacrificed, Shavuot lasts for only one day in Eretz Yisrael, and therefore it is treated like Shabbat with regard to mourning: It counts as one of the days of mourning, but does not interrupt the period of mourning.

专讘谉 讙诪诇讬讗诇 讗讜诪专 专讗砖 讛砖谞讛 讜讬讜诐 讛讻驻讜专讬诐 讻专讙诇讬诐 讜讞讻诪讬诐 讗讜诪专讬诐 诇讗 讻讚讘专讬 讝讛 讜诇讗 讻讚讘专讬 讝讛 讗诇讗 注爪专转 讻专讙诇讬诐 专讗砖 讛砖谞讛 讜讬讜诐 讛讻驻讜专讬诐 讻砖讘转

Rabban Gamliel says: Even Rosh HaShana and Yom Kippur are considered like the pilgrimage Festivals, in that they interrupt the mourning period but are not counted toward the days of mourning. And the Rabbis say: The halakha is neither in accordance with the statement of Rabbi Eliezer nor in accordance with the statement of Rabban Gamliel. Rather, with regard to mourning, Shavuot is treated like the other pilgrimage Festivals, whereas Rosh HaShana and Yom Kippur are treated like Shabbat.

讙诪壮 讗诪专 专讘 讙讝专转 讘讟诇讜 讬诪讬诐 诇讗 讘讟诇讜 讜讻谉 讗诪专 专讘讬 讛讜谞讗 讙讝专转 讘讟诇讜 讬诪讬诐 诇讗 讘讟诇讜 讜专讘 砖砖转 讗诪专 讗驻讬诇讜 讬诪讬诐 谞诪讬 讘讟诇讜

GEMARA: With regard to the mishna鈥檚 statement that the seven- and thirty-day periods of mourning are nullified, Rav said: The decree, meaning the main prohibitions of the period, was nullified, but the days of mourning themselves were not entirely nullified. Instead, these periods of mourning remain to some degree. And so said Rav Huna: The decree was nullified, but the days of mourning themselves were not nullified. And Rav Sheshet said: Even the days of mourning were also nullified.

诪讗讬 讟注诪讗 讬诪讬诐 诇讗 讘讟诇讜 砖讗诐 诇讗 讙讬诇讞 注专讘 讛专讙诇 讗住讜专 诇讙诇讞 讗讞专 讛专讙诇

The Gemara asks: What is the reason that the days themselves were not nullified? The Gemara explains: It is so that if one observed eight days of mourning before the Festival, so that the prohibition against hair cutting was nullified before the Festival, but for whatever reason he did not cut his hair on the eve of the Festival, he is prohibited from cutting his hair after the Festival until the end of the thirty-day period of mourning. In other words, the mourning period was not entirely nullified, and since he did not take advantage of the allowance to cut his hair before the Festival, he must observe the prohibitions applying during the thirty-day period of mourning after the Festival as well.

讜讛转谞讬讗 讛拽讜讘专 讗转 诪转讜 砖诇砖讛 讬诪讬诐 拽讜讚诐 诇专讙诇 讘讟诇讛 讛讬诪谞讜 讙讝专转 砖讘注讛 砖诪讜谞讛 讬诪讬诐 拽讜讚诐 诇专讙诇 讘讟诇讛 讛讬诪谞讜 讙讝专转 砖诇砖讬诐 讜诪讙诇讞 注专讘 讛专讙诇 讗诐 诇讗 讙讬诇讞 注专讘 讛专讙诇 讗住讜专 诇讙诇讞 讗讞专 讛专讙诇

But isn鈥檛 it taught in a baraita: In the case of one who buries his dead relative three days before a pilgrimage Festival, the decree of the seven-day period of mourning is nullified for him. If one buries his dead relative eight days before a Festival, the decree of thirty days is nullified for him, and therefore he may cut his hair on the eve of the Festival. If, however, he did not cut his hair on the eve of the Festival, he is prohibited from cutting his hair after the Festival until the end of the thirty-day period of mourning.

讗讘讗 砖讗讜诇 讗讜诪专 诪讜转专 诇讙诇讞 讗讞专 讛专讙诇 砖讻砖诐 砖诪爪讜转 砖诇砖讛 诪讘讟诇转 讙讝专转 砖讘注讛 讻讱 诪爪讜转 砖讘注讛 诪讘讟诇转 讙讝专转 砖诇砖讬诐

Abba Shaul says: Even if he failed to cut his hair on the eve of the Festival, he is permitted to cut his hair after the Festival, for just as his observance of the mitzva of three days of mourning prior to the Festival cancels the decree of the seven-day period of mourning, and so if the deceased was buried three days before the Festival, the mourner is no longer required to continue this period of mourning after the Festival, so too, his observance of the mitzva of seven days of mourning before the Festival cancels the decree of the thirty-day period of mourning.

砖讘注讛 讜讛讗谞谉 砖诪讜谞讛 转谞谉 拽住讘专 讗讘讗 砖讗讜诇 诪拽爪转 讛讬讜诐 讻讻讜诇讜 讜讬讜诐 砖讘讬注讬 注讜诇讛 诇讜 诇讻讗谉 讜诇讻讗谉 讗诪专 专讘 讞住讚讗 讗诪专 专讘讬谞讗 讘专 砖讬诇讗 讛诇讻讛 讻讗讘讗 砖讗讜诇

The Gemara asks: Why does Abba Shaul speak of the observance of seven days of mourning? But didn鈥檛 we learn in the mishna that it requires eight days? The Gemara explains: Abba Shaul maintains that the legal status of part of the day is like that of an entire day, and therefore the seventh day counts as both the final day of the seven-day period of mourning and the first day of the thirty-day period of mourning. Rav 岣sda said that Ravina bar Sheila said: The halakha is in accordance with the opinion of Abba Shaul.

讜诪讜讚讬诐 讞讻诪讬诐 诇讗讘讗 砖讗讜诇 讻砖讞诇 砖诪讬谞讬 砖诇讜 诇讛讬讜转 讘砖讘转 注专讘 讛专讙诇 砖诪讜转专 诇讙诇讞 讘注专讘 砖讘转

And furthermore, even the Rabbis concede to Abba Shaul that when one鈥檚 eighth day of mourning occurs on a Shabbat, which is also the eve of a Festival, he is permitted to cut his hair on Friday, which is the seventh day. Since he is unavoidably prevented from cutting his hair on the eighth day, as it is prohibited for him to cut his hair on Shabbat, he may do so already on Friday, although it is only his seventh day of mourning.

讻诪讗谉 讗讝诇讗 讛讗 讚讗诪专 专讘 注诪专诐 讗诪专 专讘 讗讘诇 讻讬讜谉 砖注诪讚讜 诪谞讞诪讬谉 诪讗爪诇讜 诪讜转专 讘专讞讬爪讛 讻诪讗谉 讻讗讘讗 砖讗讜诇

The Gemara asks: In accordance with whose opinion is that which Rav Amram said that Rav said: With regard to a mourner, once the comforters have stood up to leave his house on the seventh day of his mourning, he is immediately permitted to bathe? In accordance with whose opinion? In accordance with the opinion of Abba Shaul. He maintains that a part of the seventh day is treated as an entire day with regard to this issue.

讗诪专 讗讘讬讬 讛诇讻讛 讻讗讘讗 砖讗讜诇 讘讬讜诐 砖讘注讛 讜诪讜讚讬诐 讞讻诪讬诐 诇讗讘讗 砖讗讜诇 讘讬讜诐 砖诇砖讬诐 讚讗诪专讬谞谉 诪拽爪转 讛讬讜诐 讻讻讜诇讜

Abaye said: The halakha is in accordance with the opinion of Abba Shaul with regard to the seventh day of mourning, and the Rabbis concede to Abba Shaul with regard to the thirtieth day, for with regard to the thirtieth day we certainly say that the legal status of part of the day is like that of an entire day, and so a mourner may already cut his hair on the morning of the thirtieth day.

专讘讗 讗诪专 讛诇讻讛 讻讗讘讗 砖讗讜诇 讘讬讜诐 砖诇砖讬诐 讜讗讬谉 讛诇讻讛 讻讗讘讗 砖讗讜诇 讘讬讜诐 砖讘注讛 讜谞讛专讚注讬 讗诪专讬 讛诇讻讛 讻讗讘讗 砖讗讜诇 讘讝讜 讜讘讝讜 讚讗诪专 砖诪讜讗诇 讛诇讻讛 讻讚讘专讬 讛诪讬拽诇 讘讗讘诇

Rava said: The halakha is in accordance with the opinion of Abba Shaul with regard to the thirtieth day of mourning, but the halakha is not in accordance with Abba Shaul with regard to the seventh day. And the Sages of Neharde鈥檃 say: The halakha is in accordance with the opinion of Abba Shaul with regard to both the seventh day and the thirtieth day, for Shmuel said: The halakha follows the statement of the more lenient authority in matters relating to mourning.

砖诇砖讬诐 讬讜诐 诪谞诇谉 讬诇讬祝 驻专注 驻专注 诪谞讝讬专 讻转讬讘 讛讻讗 专讗砖讬讻诐 讗诇 转驻专注讜 讜讻转讬讘 讛转诐 讙讚诇 驻专注 砖注专 专讗砖讜 诪讛 诇讛诇谉 砖诇砖讬诐 讗祝 讻讗谉 砖诇砖讬诐

搂 The Gemara asks now about the thirty-day mourning period: From where do we derive the thirty-day period of mourning? The Gemara answers: It is learned by way of a verbal analogy between one instance of the word pera and a different instance of the word pera stated with regard to a nazirite. Here, in the instructions given to Aaron not to mourn the deaths of his sons, it is written: 鈥淟et the hair of your heads not grow loose [tifra鈥檜]鈥 (Leviticus 10:6), which indicates that ordinary mourners are required to grow their hair long. And there, with regard to a nazirite, it is written: 鈥淗e shall let the hair of his head grow long [pera]鈥 (Numbers 6:5). Just as there, in the case of the nazirite, he must grow his hair for thirty days, so too, here a mourner must grow his hair for thirty days.

讜讛转诐 诪谞诇谉 讗诪专 专讘 诪转谞讛 住转诐 谞讝讬专讜转 砖诇砖讬诐 讬讜诐 诪讗讬 讟注诪讗 讗诪专 拽专讗 拽讚讜砖 讬讛讬讛 讬讛讬讛 讘讙讬诪讟专讬讗 转诇转讬谉 讛讜讜

The Gemara asks: And there, with regard to a nazirite, from where do we derive that he must grow his hair for thirty days? Nowhere is this explicitly stated with regard to a nazirite. The Gemara answers: Rav Mattana said: An unspecified naziriteship, when one takes a vow of naziriteship without specifying for how long, extends for thirty days. What is the reason for this? The verse states: 鈥淗e shall be sacred, and he shall let the hair of his head grow鈥 (Numbers 6:5), and 鈥淗e shall be [yihye],鈥 which is written yod, heh, yod, heh, has a numerical value [gimatriyya]of thirty, as yod has a numerical value of ten and heh has a numerical value of five. This implies that an unspecified naziriteship extends for thirty days, and by way of the verbal analogy, this is applied to mourning as well.

讗诪专 专讘 讛讜谞讗 讘专讬讛 讚专讘 讬讛讜砖注 讛讻诇 诪讜讚讬谉 讻砖讞诇 砖诇讬砖讬 砖诇讜 诇讛讬讜转 注专讘 讛专讙诇 砖讗住讜专 讘专讞讬爪讛 注讚 讛注专讘

Rav Huna, son of Rav Yehoshua, said: Everyone, including Abba Shaul, who says that part of a day is treated like a full day, agrees that when his third day of mourning occurs on the eve of the Festival, the mourner is prohibited from bathing his body until the evening. In this case, the principle that the legal status of part of the day is like that of an entire day does not apply. Rather, one must observe three full days of mourning. He must therefore wait until the evening and wash himself with cold water, or wait until the intermediate days of the Festival and bathe in hot water.

讗诪专 专讘 谞讞诪讬讛 讘专讬讛 讚专讘 讬讛讜砖注 讗砖讻讞转讬谞讛讜 诇专讘 驻驻讬 讜诇专讘 驻驻讗 讚讬转讘讬 讜拽讗诪专讬 讛诇讻讛 讻专讘 讛讜谞讗 讘专讬讛 讚专讘 讬讛讜砖注 讗讬讻讗 讚讗诪专讬 讗诪专 专讘 谞讞诪讬讛 讘专讬讛 讚专讘 讬讜住祝 讗砖讻讞转讬谞讛讜 诇专讘 驻驻讬 讜诇专讘 驻驻讗 讜诇专讘 讛讜谞讗 讘专讬讛 讚专讘 讬讛讜砖注 讚讬转讘讬 讜拽讗诪专讬 讛讻诇 诪讜讚讬诐 砖讗诐 讞诇 砖诇讬砖讬 砖诇讜 诇讛讬讜转 注专讘 讛专讙诇 砖讗住讜专 讘专讞讬爪讛 注讚 讛注专讘

Rav Ne岣mya, son of Rav Yehoshua, said: I once found Rav Pappi and Rav Pappa sitting together and saying: The halakha is in accordance with the opinion of Rav Huna, son of Rav Yehoshua. There are those who say a different version of this tradition: Rav Ne岣mya, son of Rav Yosef, said: I once found Rav Pappi, Rav Pappa, and Rav Huna, son of Yehoshua, sitting together and saying: Everyone concedes that when the third day of mourning occurs on the eve of a Festival, the mourner is prohibited from bathing his body until the evening.

讘注讗 诪讬谞讬讛 讗讘讬讬 诪专讘讗 拽讘专讜 讘专讙诇 专讙诇 注讜诇讛 诇讜 诇诪谞讬谉 砖诇砖讬诐讗讜 讗讬谉 专讙诇 注讜诇讛 诇讜 诇诪谞讬谉 砖诇砖讬诐 诇诪谞讬谉 砖讘注讛 诇讗 拽诪讬讘注讬讗 诇讬 讚诇讗 谞讛讙讗 诪爪讜转 砖讘注讛 讘专讙诇 讻讬 拽讗 诪讬讘注讬讗 诇讬 诇诪谞讬谉 砖诇砖讬诐 讚拽讗 谞讛讙讗 诪爪讜转 砖诇砖讬诐 讘专讙诇 诪讗讬

Abaye inquired of Rava: If one buried his dead relative on the Festival itself, does the Festival count toward his thirty-day period of mourning, or does the Festival not count toward his thirty-day period of mourning? Abaye elaborated on his question: I do not ask whether or not the Festival counts toward his seven-day period of mourning because the obligation to observe seven days of mourning does not apply at all during the Festival, and therefore he must certainly observe the seven-day mourning period, beginning from after the Festival. What I am asking is with regard to the thirty-day period of mourning, because certain aspects of the mitzva of the thirty-day mourning period do in fact apply during the Festival, e.g., the prohibitions to launder clothes and cut hair. What, then, is the halakha: Do the days of the Festival count toward the thirty days or not?

讗诪专 诇讬讛 讗讬谞讜 注讜诇讛 讗讬转讬讘讬讛 讛拽讜讘专 讗转 诪转讜 砖谞讬 讬诪讬诐 拽讜讚诐 讛专讙诇 诪讜谞讛 讞诪砖讛 讬诪讬诐 讗讞专 讛专讙诇 讜诪诇讗讻转讜 谞注砖讬转 注诇 讬讚讬 讗讞专讬诐 讜注讘讚讬讜 讜砖驻讞讜转讬讜 注讜砖讬诐 讘爪讬谞注讗 讘转讜讱 讘讬转讜 讜讗讬谉 专讘讬诐 诪转注住拽讬谉 注诪讜

Rava said to him: The Festival does not count toward the thirty days. Abaye raised an objection to Rava鈥檚 opinion from the following baraita: If one buries his dead relative two days before a Festival, he must count five days of mourning after the Festival, and during this period his work is performed for him by others. And his menservants and maidservants do this work in private inside his house, and the public need not occupy themselves with him by coming to console him,

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