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Today's Daf Yomi

February 3, 2022 | 讘壮 讘讗讚专 讗壮 转砖驻状讘

  • 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 22

Today’s daf is sponsored by Carol Robinson and Art Gould in gratitude to Hashem and Carol’s medical team, and to the caring group of their Hadran Zoom friends. 鈥淎fter three months of scans, medical procedures and two surgeries, Carol has been declared – B”H – cancer free!鈥

Today鈥檚 daf is sponsored by Tzippy and Mark Wolkenfeld to celebrate the birth and Brit Milah of their grandson born to Hannah and Jacob Finkel.聽

Today鈥檚 daf is sponsored by the Hadran Zoom Family in loving memory of Stacey Goodstein Ashtamker and Leah Goldford鈥檚 fathers. 鈥淲ith deep sadness, we dedicate today鈥檚 learning to our dear friends, Stacey Goodstein Ashtamker and Leah Goldford. We learn in memory of Stacey’s father, Jack Goodstein. And we learn in memory of Leah’s father, Moshe ben Bunia Bracha Bella. Our recent learning, so centered around the laws of mourning, highlighted for us the sensitivity with which the amoraim established mourning practices, to help us as we navigate the difficulties of loss. And, yet, even with all the well-stated customs and laws, the sadness of losing a loved one is overwhelming. Stacey and Leah, we stand in silence with you, virtually holding your hands, and offering our comfort. With much love and prayer for better times, your Hadran Zoom Family.鈥

The Gemara continues its discussion of situations where some family members may potentially sit shiva for a different number of days or the same amount of days but a different set of days. On what does it depend? According to Rava, in a case where the mourners do not go as far as the burial, the shiva starts when they turn away from the funeral procession to go back into the city to their homes. Rabbi Shimon holds that if the mourner lived nearby but joined the other mourners on the last day of shiva, they would count shiva with the other mourners. However, this is only if there are still people visiting the mourners. It was passed down that Rabbi Abba said in the name of Rabbi Yochanan that we hold like Rabbi Shimon on this issue and like Rabban Shimon ben Gamliel on a treifa issue. But did he really say that? Several distinctions are made between customs for mourning for one鈥檚 parents or for others, such as rushing/not rushing the burial, working, removing one鈥檚 garment from one鈥檚 shoulders, cutting hair after the shloshim period ends, going to a simcha after the shloshim, how much and where to tear, which garments need to be torn, from where to tear, can the tear be fixed and how, and does one tear by hand or with a scissor. A nasi is treated the same as one鈥檚 parent. What are the differences in the laws regarding a nasi, talmid chacham, and the head of the court (av beit din) who die?

讛诇讱 讙讚讜诇 讛讘讬转 诇讘讬转 讛拽讘专讜转 诪讛讜

If the principal member of the household went with the remains of the deceased to the cemetery and did not return for several days, what is the halakha? If another mourner came to the house of mourning during his absence, does he follow the principal member of the household and count from the time of the burial, or does he count from the time that the funeral procession departed, like the other members of the household?

转讗 砖诪注 讚讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讗 讗诪专 专讘讬 讬讜讞谞谉 讗驻讬诇讜 讛诇讱 讙讚讜诇 讛讘讬转 诇讘讬转 讛拽讘专讜转 诪讜谞讛 注诪讛谉 诪讜谞讛 注诪讛谉 讜讛转谞讬讗 诪讜谞讛 诇注爪诪讜

The Gemara answers: Come and hear that which Rabbi 岣yya bar Abba said that Rabbi Yo岣nan said: Even if the principal member of the household went to the cemetery, the mourner who comes home during his absence counts with them, i.e., the other members of the household who did not go to the cemetery. The Gemara asks: Does he really count and complete his mourning with them? But isn鈥檛 it taught otherwise in a baraita, that he counts seven days on his own?

诇讗 拽砖讬讗 讛讗 讚讗转讗 讘讙讜 转诇转讗 讜讛讗 讚诇讗 讗转讗 讘讙讜 转诇转讗 讻讬 讛讗 讚讗诪专 诇讛讜 专讘 诇讘谞讬 讛爪诇驻讜谞讬 讚讗转讜 讘讙讜 转诇转讗 诇讬诪谞讜 讘讛讚讬讬讻讜 讚诇讗 讗转讜 讘讙讜 转诇转讗 诇讬诪谞讜 诇谞驻砖讬讛讜

The Gemara answers: This is not difficult. This statement, that he counts with them, is referring to a case where the principal member of the household came home within three days. And the other ruling, that he counts on his own, is referring to a case where he did not come home within three days. This conclusion is similar to what Rav said to the sons of Hatzleponi when they were in mourning: Those who come home within three days should count with you; whereas those who do not come home within three days should count on their own.

讗诪专 诇讛讜 专讘讗 诇讘谞讬 诪讞讜讝讗 讗转讜谉 讚诇讗 讗讝诇讬转讜 讘转专 注专住讗 诪讻讬 诪讛讚专讬转讜 讗驻讬讬讻讜 诪讘讘讗 讚讗讘讜诇讗 讗转讞讬诇讜 诪谞讜

Rava said to the people of Me岣za: Those of you who do not follow the coffin all the way to the place of interment should begin counting your days of mourning from when you turn your faces from the city gates to return home. Since the dead were commonly transported long distances and buried far away, most of the mourners did not accompany their deceased relatives to the actual site of burial.

专讘讬 砖诪注讜谉 讗讜诪专 讗驻讬诇讜 讘讗 讘讬讜诐 讛砖讘讬注讬 诪诪拽讜诐 拽专讜讘 诪讜谞讛 注诪讛谉 讗诪专 专讘讬 讞讬讬讗 讘专 讙诪讚讗 讗诪专 专讘讬 讬讜住讬 讘谉 砖讗讜诇 讗诪专 专讘讬 讜讛讜讗 砖讘讗 讜诪爪讗 诪谞讞诪讬谉 讗爪诇讜

搂 The Gemara cites the baraita taught above: Rabbi Shimon says: Even if one of the mourners came on the seventh day from a nearby place, he counts with the other mourners and completes the seven-day period of mourning with them. Rabbi 岣yya bar Gamda said that Rabbi Yosei ben Shaul said that Rabbi Yehuda HaNasi said: And this is the halakha, provided that he came and found consolers still present in the house.

讘注讬 专讘 注谞谉 谞谞注专讜 诇注诪讜讚 讜诇讗 注诪讚讜 诪讛讜 转讬拽讜

Rav Anan asks: If the consolers had already stirred themselves to stand up and leave but did not yet actually stand up and leave, what is the halakha? Is it considered as if the consolers have already left or not? This question was not answered, and the dilemma stands unresolved.

讙诪讬专讬 讞讘专讬讛 讚专讘讬 讗讘讗 讘专 讞讬讬讗 诪专讘讬 讗讘讗 讜诪谞讜 专讘讬 讝讬专讗 讜讗诪专讬 诇讛 讞讘专讬讛 讚专讘讬 讝讬专讗 诪专讘讬 讝讬专讗 讜诪谞讜 专讘讬 讗讘讗 讘专讬讛 讚专讘讬 讞讬讬讗 讘专 讗讘讗 讗诪专 专讘讬 讬讜讞谞谉 讛诇讻讛 讻专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讘讟专讬驻讜转 讜讛诇讻讛 讻专讘讬 砖诪注讜谉 讘讗讘诇

The Gemara relates that a colleague of Rabbi Abba bar 岣yya learned the following principle as a tradition from Rabbi Abba. The Gemara asks: And who was this colleague? It was Rabbi Zeira. And some say a different version of this tradition: A colleague of Rabbi Zeira learned a tradition from Rabbi Zeira. The Gemara asks: And who is this colleague? It was Rabbi Abba, son of Rabbi 岣yya bar Abba: Rabbi Yo岣nan said: The halakha is in accordance with the opinion of Rabban Shimon ben Gamliel with regard to an animals that is unsuitable for human consumption because of severe organic disease or congenital defect, making it a tereifa, and the halakha is in accordance with the opinion of Rabbi Shimon with regard to the halakhot of mourning.

讻专讘讬 砖诪注讜谉 讘讗讘诇 讛讗 讚讗诪专谉 讻专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讘讟专讬驻讜转 讚转谞谉 讘谞讬 诪注讬诐 砖谞讬拽讘讜 讜诇讬讞讛 住讜转诪转谉 讻砖专讛 讚讘专讬 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇

The Gemara explains: The halakha is in accordance with the opinion of Rabbi Shimon with regard to mourning, concerning that which we just said about a mourner who arrives on the seventh day. The halakha is in accordance with the opinion of Rabban Shimon ben Gamliel with regard to defects in animals that render them tereifa concerning that which we learned in a baraita: If the animal鈥檚 intestines became perforated, but the hole was stopped up by mucus, so that nothing comes out of this hole, the animal is fit. Unlike an ordinary hole in the intestines, this hole does not render the animal a tereifa and make it unfit for consumption. This is the statement of Rabban Shimon ben Gamliel.

诪讗讬 诇讬讞讛 讗诪专 专讘 讻讛谞讗 砖讬专拽讗 讚诪注讬讗 讚谞驻讬拽 讗讙讘 讚讜讞拽讗 讗诪专 诪讗谉 讚讛讜讗 讗讬讝讻讬 讜讗住讬拽 讜讗讙诪专讗 诇砖诪注转讗 诪驻讜诪讬讛 讚诪专讬讛

The Gemara asks: What is this mucus? Rav Kahana said: The fat [shirka] of the intestines that comes out under pressure. Someone whose name was not given said: May I merit to go up to Eretz Yisrael and learn this halakha from the mouth of its author.

讻讬 住诇讬拽 讗砖讻讞讬讛 诇专讘讬 讗讘讗 讘专讬讛 讚专讘讬 讞讬讬讗 讘专 讗讘讗 讗诪专 诇讬讛 讗诪专 诪专 讛诇讻讛 讻专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讘讟专讬驻讜转 讗诪专 诇讬讛 讗谞讗 讗讬谉 讛诇讻讛 讗诪专讬

When he went up from Babylonia to Eretz Yisrael, he found Rabbi Abba, son of Rabbi 岣yya bar Abba, and said to him: Did the Master say that the halakha is in accordance with the opinion of Rabban Shimon ben Gamliel with regard to defects that render the animal a tereifa? He said to him: I said just the opposite, namely, that the halakha is not in accordance with Rabban Shimon ben Gamliel, and therefore such a hole in the animal鈥檚 intestine makes it unfit for eating.

讻专讘讬 砖诪注讜谉 讘讗讘诇 诪讗讬 讗诪专 诇讬讛 驻诇讜讙转讗 谞讬谞讛讜 讚讗讬转诪专 专讘 讞住讚讗 讗诪专 讛诇讻讛 讜讻谉 讗诪专 专讘讬 讬讜讞谞谉 讛诇讻讛 专讘 谞讞诪谉 讗诪专 讗讬谉 讛诇讻讛

He asked him again: What about the other ruling reported in your name, that the halakha is in accordance with the opinion of Rabbi Shimon with regard to mourning? Is this accurate? He said to him: This issue is subject to dispute, as it was stated: Rav 岣sda said: The halakha is in accordance with the opinion of Rabbi Shimon, and similarly Rabbi Yo岣nan said: It is the halakha. But Rav Na岣an said: It is not the halakha.

讜讗讬谉 讛诇讻讛 讻专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讘讟专讬驻讜转 讜讛诇讻讛 讻专讘讬 砖诪注讜谉 讘讗讘诇 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

The Gemara concludes: The halakha is not in accordance with the opinion of Rabban Shimon ben Gamliel with regard to the aforementioned issue of tereifa, and the halakha is in accordance with Rabbi Shimon with regard to mourning, as Shmuel stated a principle: The halakha follows the opinion of the more lenient authority in matters relating to mourning.

注诇 讻诇 讛诪转讬诐 讻讜诇谉 诪讚讞讛 诪讟转讜 讛专讬 讝讛 诪砖讜讘讞 注诇 讗讘讬讜 讜注诇 讗诪讜 讛专讬 讝讛 诪讙讜谞讛 讛讬讛 注专讘 砖讘转 讗讜 注专讘 讬讜诐 讟讜讘 讛专讬 讝讛 诪砖讜讘讞 砖讗讬谞讜 注讜砖讛 讗诇讗 诇讻讘讜讚 讗讘讬讜 讜讗诪讜

搂 It was taught in a baraita: With regard to all other deceased relatives, it is praiseworthy for one to be quick in taking the bier out for burial. But in the case of one鈥檚 father or mother, acting in this manner is condemnable, as one should draw out the period of acute mourning for his parent. If, however, it was Friday or the eve of a Festival, then one is praiseworthy for expediting his parent鈥檚 burial because he does this only out of respect for his father or mother, as he does not want them to remain unburied for the duration of Shabbat or the Festival.

注诇 讻诇 讛诪转讬诐 讻讜诇谉 专爪讛 诪诪注讟 讘注住拽讜 专爪讛 讗讬谞讜

With regard to all other dead, if the mourner wishes he may reduce his business due to mourning. If, however, he wishes not to do so, he need not

诪诪注讟 注诇 讗讘讬讜 讜注诇 讗诪讜 诪诪注讟

reduce it. In the case of his father or mother, he must always reduce his business.

注诇 讻诇 讛诪转讬诐 讻讜诇谉 专爪讛 讞讜诇抓 专爪讛 讗讬谞讜 讞讜诇抓 注诇 讗讘讬讜 讜注诇 讗诪讜 讞讜诇抓

With regard to all other deceased relatives, if the mourner wishes, he may remove his garment from one of his shoulders, and if he wishes not to remove it, he need not remove it. However, in the case of his father or mother, he must always remove his garment from one of his shoulders.

讜诪注砖讛 讘讙讚讜诇 讛讚讜专 讗讞讚 砖诪转 讗讘讬讜 讜讘讬拽砖 诇讞诇讜抓 讜讘讬拽砖 讙讚讜诇 讛讚讜专 讗讞专 砖注诪讜 诇讞诇讜抓 讜谞诪谞注 讜诇讗 讞诇抓

There was an incident when the father of a leading authority of his generation died, and the authority wished to remove his garment from one shoulder. Another leading authority of the generation also wished to remove his own garment together with him, in order to join him in his mourning, but due to this the first person refrained and did not remove his garment,so that his colleague would not remove his garment as well.

讗诪专 讗讘讬讬 讙讚讜诇 讛讚讜专 专讘讬 讙讚讜诇 讛讚讜专 砖注诪讜 专讘讬 讬注拽讘 讘专 讗讞讗 讜讗讬讻讗 讚讗诪专讬 讙讚讜诇 讛讚讜专 专讘讬 讬注拽讘 讘专 讗讞讗 讙讚讜诇 讛讚讜专 砖注诪讜 专讘讬

Abaye said: The leading authority of the generation mentioned here is Rabbi Yehuda HaNasi, and the leading authority of the generation who was with him was Rabbi Ya鈥檃kov bar A岣. And some say: The leading authority of the generation was Rabbi Ya鈥檃kov bar A岣, and the leading authority of the generation who was with him was Rabbi Yehuda HaNasi.

讘砖诇诪讗 诇诪讗谉 讚讗诪专 讙讚讜诇 讛讚讜专 砖注诪讜 专讘讬 讛讬讬谞讜 讚谞诪谞注 讜诇讗 讞诇抓

The Gemara examines this issue: Granted, according to the one who said that the leading authority of the generation who was with him was Rabbi Yehuda HaNasi, this is the reason that he refrained and did not remove his garment from his shoulder. That is to say, Rabbi Ya鈥檃kov bar A岣 refrained from doing so because he did not wish to cause the Nasi to remove his own garment.

讗诇讗 诇诪讗谉 讚讗诪专 专讘讬 讬注拽讘 讘专 讗讞讗 讗诪讗讬 谞诪谞注 讜诇讗 讞诇抓 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 谞砖讬讗 讛讜讛 讜讻讜诇讬 注诇诪讗 诪讬讞讬讬讘讬 诇诪讬讞诇抓 拽砖讬讗

But according to the one who said that it is Rabbi Ya鈥檃kov bar A岣 who was the leader of the generation with him, why did Rabbi Yehuda HaNasi refrain and not remove his garment from his shoulder? Rabban Shimon ben Gamliel, the father of Rabbi Yehuda HaNasi, was also the Nasi, and everyone is required to remove his garment from his shoulder for him, as was the accepted practice. Therefore, Rabbi Ya鈥檃kov bar A岣 would also have been required to bare his shoulder. Why, then, did Rabbi Yehuda HaNasi prevent him from doing so? The Gemara concludes: Indeed this is difficult.

注诇 讻诇 讛诪转讬诐 讻讜诇谉 诪住转驻专 诇讗讞专 砖诇砖讬诐 讬讜诐 注诇 讗讘讬讜 讜注诇 讗诪讜 注讚 砖讬讙注专讜 讘讜 讞讘专讬讜 注诇 讻诇 讛诪转讬诐 讻讜诇谉 谞讻谞住 诇讘讬转 讛砖诪讞讛 诇讗讞专 砖诇砖讬诐 讬讜诐 注诇 讗讘讬讜 讜注诇 讗诪讜 诇讗讞专 砖谞讬诐 注砖专 讞讚砖

搂 The Gemara returns to the continuation of the baraita: With regard to all deceased relatives except for parents, one may cut his hair after thirty days. In the case of one鈥檚 father or mother, one may not cut his hair until his colleagues have rebuked him for his hair being too long. With regard to all other deceased relatives, he may enter a place where a joyous celebration is taking place after thirty days; in the case of his father or mother, he may enter such a place only after twelve months.

讗诪专 专讘讛 讘专 讘专 讞谞讛 讜诇砖诪讞转 诪专讬注讜转 诪讬转讬讘讬 讜诇砖诪讞讛 讜诇诪专讬注讜转 砖诇砖讬诐 讬讜诐 拽砖讬讗

Rabba bar bar 岣na said: The ruling that a mourner may enter a house of joy after thirty days applies specifically to a joyous social gathering, that is to say, to the joyous meals that a group of friends would eat together, each taking a turn hosting. But this ruling does not apply to a large joyous occasion, such as a wedding feast. The Gemara raises an objection from a baraita which adds: And also for joyous social gatherings, thirty days. This implies that when the baraita speaks of joyous celebrations without further specification, it is not referring to joyous social gatherings, but even to weddings and other joyous occasions. The Gemara concludes: Indeed, it is difficult.

讗诪讬诪专 诪转谞讬 讛讻讬 讗诪专 专讘讛 讘专 讘专 讞谞讛 讜诇砖诪讞转 诪专讬注讜转 诪讜转专 诇讬讻谞住 诇讗诇转专 讜讛讗 转谞讬讗 诇砖诪讞讛 砖诇砖讬诐 讜诇诪专讬注讜转 砖诇砖讬诐

Ameimar taught the previous discussion as follows: Rabba bar bar 岣na said an alternative version of the discussion: For a joyous social gathering one is permitted to enter immediately. The Gemara poses a question: But isn鈥檛 it taught in a baraita: For joyous celebrations and for joyous social gatherings, one must wait thirty days?

诇讗 拽砖讬讗 讛讗 讘讗专讬住讜转讗 讛讗 讘驻讜专注谞讜转讗

The Gemara answers: This is not difficult. This ruling, of the baraita, is referring to an initial gathering, when the mourner is the first in the group of friends to host. The baraita teaches that in such a situation the mourner is required to wait thirty days before doing so. That ruling, of Rabba bar bar 岣na, is referring to a reciprocal gathering. The mourner鈥檚 friends have already hosted these gatherings, and now it is his turn to host. Since he is required to host such a gathering for his colleagues, he need not postpone it. Rather, he may host the group immediately.

注诇 讻诇 讛诪转讬诐 讻讜诇谉 拽讜专注 讟驻讞 注诇 讗讘讬讜 讜注诇 讗诪讜 注讚 砖讬讙诇讛 讗转 诇讘讜 讗诪专 专讘讬 讗讘讛讜 诪讗讬 拽专讗 讜讬讞讝拽 讚讜讚 讘讘讙讚讬讜 讜讬拽专注诐 讜讗讬谉 讗讞讬讝讛 驻讞讜转 诪讟驻讞

The baraita continues: With regard to all other deceased relatives, one rends his garment the length of a handbreadth, and that suffices. In the case of his father or mother, he must rend his garment until he reveals his heart. Rabbi Abbahu said: What is the verse that teaches that the rent must be a handbreadth? 鈥淎nd David took hold of his clothes and rent them鈥 (II聽Samuel 1:11), and taking hold cannot be done for a garment less than a handbreadth.

注诇 讻诇 讛诪转讬诐 讻讜诇谉 讗驻讬诇讜 诇讘讜砖 注砖专讛 讞诇讜拽讬谉 讗讬谞讜 拽讜专注 讗诇讗 注诇讬讜谉 注诇 讗讘讬讜 讜注诇 讗诪讜 拽讜专注 讗转 讻讜诇谉 讜讗驻讬拽专住讜转讜 讗讬谞讛 诪注讻讘转

The baraita teaches further: With regard to all other deceased relatives, even if he is wearing ten garments, one on top of the other, he rends only his outer garment. But in the case of his father or mother, he must rend them all. Failure to rend his undergarment, however, does not invalidate the fulfillment of the mitzva.

讗讞讚 讛讗讬砖 讜讗讞讚 讗砖讛 专讘讬 砖诪注讜谉 讘谉 讗诇注讝专 讗讜诪专 讛讗砖讛 拽讜专注转 讗转 讛转讞转讜谉 讜诪讞讝讬专转讜 诇讗讞讜专讬讛 讜讞讜讝专转 讜拽讜专注转 讗转 讛注诇讬讜谉

Both a man and a woman are required to rend their garments. Rabbi Shimon ben Elazar says: A woman first rends her inner garment and turns it around, so that the tear is on her back. And only afterward does she rend her outer garment, so that she does not expose her chest.

注诇 讻诇 讛诪转讬诐 讻讜诇谉 专爪讛 诪讘讚讬诇 拽诪讬 砖驻讛 砖诇讜 专爪讛 讗讬谞讜 诪讘讚讬诇 注诇 讗讘讬讜 讜注诇 讗诪讜 诪讘讚讬诇

With regard to all other deceased relatives, if one wishes he may rip apart his garment on the hem, rather than merely expanding the neck hole, so that the tear stands out distinctly from the opening of the garment. If he wishes not to do this, he does not rip apart the hem in this manner. That is to say, one may simply enlarge the neck hole, although rending a garment in this way makes the tear less prominent. In the case of one鈥檚 father or mother, however, he must always rip apart the hem.

专讘讬 讬讛讜讚讛 讗讜诪专 讻诇 拽专讬注讛 砖讗讬谞讜 诪讘讚讬诇 拽诪讬 砖驻讛 砖诇讜 讗讬谞讜 讗诇讗 拽专注 砖诇 转讬驻诇讜转 讗诪专 专讘讬 讗讘讛讜 诪讗讬 讟注诪讗 讚专讘讬 讬讛讜讚讛 讚讻转讬讘 讜讬讞讝拽 讘讘讙讚讬讜 讜讬拽专注诐 诇砖谞讬诐 拽专注讬诐 诪诪砖诪注 砖谞讗诪专 讜讬拽专注诐 讗讬谞讬 讬讜讚注 砖讛谉 诇砖谞讬诐 讗诇讗 砖谞专讗讬谉 拽专讜注讬诐 讻砖谞讬诐

Rabbi Yehuda says: Any rending that does not rip apart his garment on the hem of the garment is nothing other than a frivolous rent of no significance, as it must be evident that one has rent his garment in mourning and that the rent is not merely an imperfection in the garment. Rabbi Abbahu said: What is the reason for Rabbi Yehuda鈥檚 opinion? As it is written: 鈥淎nd he took hold of his own clothes and he rent them in two pieces鈥 (II聽Kings 2:12). From that which is stated: 鈥淎nd he rent,鈥 do I not know that he rent them in two? Rather, these words teach that the rent clothes must appear as if they were torn into two pieces, i.e., the tear must be obvious and visible.

注诇 讻诇 讛诪转讬诐 讻讜诇谉 砖讜诇诇 诇讗讞专 砖讘注讛 讜诪讗讞讛 诇讗讞专 砖诇砖讬诐 注诇 讗讘讬讜 讜注诇 讗诪讜 砖讜诇诇 诇讗讞专 砖诇砖讬诐 讜讗讬谞讜 诪讗讞讛 诇注讜诇诐 讜讛讗砖讛 砖讜诇诇转讜 诇讗诇转专 诪驻谞讬 讻讘讜讚讛

The baraita continues: With regard to all other deceased relatives, one may tack the tear with rough stitches after seven days, and one may join the edges more carefully after thirty days. But in the case of one鈥檚 father or mother, he may tack the tear only after thirty days, and he may never again join the edges more carefully. A woman, however, may tack the tear immediately, due to her honor, for it would be dishonorable for her to be seen with torn garments.

讻讬 讗转讗 专讘讬谉 讗诪专 专讘讬 讬讜讞谞谉 注诇 讻诇 讛诪转讬诐 专爪讛 拽讜专注 讘讬讚 专爪讛 拽讜专注 讘讻诇讬 注诇 讗讘讬讜 讜注诇 讗诪讜 讘讬讚

When Ravin came from Eretz Yisrael to Babylonia, he said that Rabbi Yo岣nan said: With regard to all other deceased relatives, if one wishes, he may rend his garment with his hand; and if he wishes, he may rend it with a utensil in a way that will preserve it. But in the case of his father or mother, he must rend his garment with his hand in a manner that will utterly ruin it.

讜讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讗 讗诪专 专讘讬 讬讜讞谞谉 注诇 讻诇 讛诪转讬诐 讻讜诇谉 诪讘驻谞讬诐 注诇 讗讘讬讜 讜注诇 讗诪讜 拽讜专注 诪讘讞讜抓 讗诪专 专讘 讞住讚讗 讜讻谉 诇谞砖讬讗

And Rabbi 岣yya bar Abba said that Rabbi Yo岣nan said: With regard to all other deceased relatives, one rends his garment on the inside, meaning, he rends his inner garment and not necessarily his outermost garment. In the case of one鈥檚 father or mother, however, he must rend the garment on the outside, i.e., the outermost garment. Rav 岣sda said: And likewise, over a Nasi, one is required to rend his garment as he does over his father.

诪讬转讬讘讬 诇讗 讛讜砖讜讜 诇讗讘讬讜 讜诇讗诪讜 讗诇讗 诇讗讬讞讜讬 讘诇讘讚

The Gemara raises an objection from a baraita in which it was taught: The halakhot of rending for the death of other people referred to in the baraita, e.g., a Nasi, a president of the court, or one鈥檚 teacher, were likened to the halakhot of rending for one鈥檚 father or mother only with regard to the issue of carefully rejoining the edges of the rent, as in all of these cases it is prohibited to mend one鈥檚 garment with precise stitches.

诪讗讬 诇讗讜 讗驻讬诇讜 诇谞砖讬讗 诇讗 诇讘专 诪谞砖讬讗

What, is this baraita not also referring even to one who rends his garment for the Nasi? The Gemara rejects this: No, the baraita is referring to the other people, aside from one who rends his garment for the Nasi, as rending for the Nasi is the same as rending for one鈥檚 father with regard to all aspects of the rending.

谞砖讬讗讛 砖讻讬讘 讗诪专 诇讬讛 专讘 讞住讚讗 诇专讘 讞谞谉 讘专 专讘讗 讻驻讬 讗住讬转讗 讜拽讜诐 注诇讛 讜讗讞讜讬 拽专讬注讛 诇注诇诪讗

It was related that the Nasi died, and Rav 岣sda said to Rav 岣nan bar Rava: Turn the mortar over and stand on it, and show the rent to everyone. Everyone will then rend his garment in this manner, as everyone is required to rend his garment over the death of the Nasi.

注诇 讞讻诐 讞讜诇抓 诪讬诪讬谉 注诇 讗讘 讘讬转 讚讬谉 诪砖诪讗诇 注诇 谞砖讬讗 诪讻讗谉 讜诪讻讗谉

搂 It was further taught: For mourning a Sage, one removes his garment from the right shoulder. For the president of the court he removes his garment from the left shoulder. For the Nasi he removes his garment from here and from here, from both shoulders.

转谞讜 专讘谞谉 讞讻诐 砖诪转 讘讬转 诪讚专砖讜 讘讟诇 讗讘 讘讬转 讚讬谉 砖诪转 讻诇 讘转讬 诪讚专砖讜转 砖讘注讬专讜 讘讟讬诇讬谉 讜谞讻谞住讬谉 诇讘讬转 讛讻谞住转 讜诪砖谞讬谉 讗转 诪拽讜诪谉 讛讬讜砖讘讬谉 讘爪驻讜谉 讬讜砖讘讬谉 讘讚专讜诐 讛讬讜砖讘讬谉 讘讚专讜诐 讬讜砖讘讬谉 讘爪驻讜谉 谞砖讬讗 砖诪转 讘转讬 诪讚专砖讜转 讻讜诇谉 讘讟讬诇讬谉 讜讘谞讬 讛讻谞住转 谞讻谞住讬谉 诇讘讬转 讛讻谞住转

The Sages taught the following baraita: When a Sage dies, his study hall ceases its regular study as a sign of mourning over him. When the president of the court dies, all of the study halls in his city cease their regular study, and everyone enters the synagogue and changes their places there as a sign of mourning over him. Those who ordinarily sit in the north should sit in the south, and those who ordinarily sit in the south should sit in the north. When a Nasi dies, all study halls cease their regular study. On Shabbat, the members of the synagogue enter the synagogue for public Torah reading, which requires a congregation of ten,

  • 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 22

讛诇讱 讙讚讜诇 讛讘讬转 诇讘讬转 讛拽讘专讜转 诪讛讜

If the principal member of the household went with the remains of the deceased to the cemetery and did not return for several days, what is the halakha? If another mourner came to the house of mourning during his absence, does he follow the principal member of the household and count from the time of the burial, or does he count from the time that the funeral procession departed, like the other members of the household?

转讗 砖诪注 讚讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讗 讗诪专 专讘讬 讬讜讞谞谉 讗驻讬诇讜 讛诇讱 讙讚讜诇 讛讘讬转 诇讘讬转 讛拽讘专讜转 诪讜谞讛 注诪讛谉 诪讜谞讛 注诪讛谉 讜讛转谞讬讗 诪讜谞讛 诇注爪诪讜

The Gemara answers: Come and hear that which Rabbi 岣yya bar Abba said that Rabbi Yo岣nan said: Even if the principal member of the household went to the cemetery, the mourner who comes home during his absence counts with them, i.e., the other members of the household who did not go to the cemetery. The Gemara asks: Does he really count and complete his mourning with them? But isn鈥檛 it taught otherwise in a baraita, that he counts seven days on his own?

诇讗 拽砖讬讗 讛讗 讚讗转讗 讘讙讜 转诇转讗 讜讛讗 讚诇讗 讗转讗 讘讙讜 转诇转讗 讻讬 讛讗 讚讗诪专 诇讛讜 专讘 诇讘谞讬 讛爪诇驻讜谞讬 讚讗转讜 讘讙讜 转诇转讗 诇讬诪谞讜 讘讛讚讬讬讻讜 讚诇讗 讗转讜 讘讙讜 转诇转讗 诇讬诪谞讜 诇谞驻砖讬讛讜

The Gemara answers: This is not difficult. This statement, that he counts with them, is referring to a case where the principal member of the household came home within three days. And the other ruling, that he counts on his own, is referring to a case where he did not come home within three days. This conclusion is similar to what Rav said to the sons of Hatzleponi when they were in mourning: Those who come home within three days should count with you; whereas those who do not come home within three days should count on their own.

讗诪专 诇讛讜 专讘讗 诇讘谞讬 诪讞讜讝讗 讗转讜谉 讚诇讗 讗讝诇讬转讜 讘转专 注专住讗 诪讻讬 诪讛讚专讬转讜 讗驻讬讬讻讜 诪讘讘讗 讚讗讘讜诇讗 讗转讞讬诇讜 诪谞讜

Rava said to the people of Me岣za: Those of you who do not follow the coffin all the way to the place of interment should begin counting your days of mourning from when you turn your faces from the city gates to return home. Since the dead were commonly transported long distances and buried far away, most of the mourners did not accompany their deceased relatives to the actual site of burial.

专讘讬 砖诪注讜谉 讗讜诪专 讗驻讬诇讜 讘讗 讘讬讜诐 讛砖讘讬注讬 诪诪拽讜诐 拽专讜讘 诪讜谞讛 注诪讛谉 讗诪专 专讘讬 讞讬讬讗 讘专 讙诪讚讗 讗诪专 专讘讬 讬讜住讬 讘谉 砖讗讜诇 讗诪专 专讘讬 讜讛讜讗 砖讘讗 讜诪爪讗 诪谞讞诪讬谉 讗爪诇讜

搂 The Gemara cites the baraita taught above: Rabbi Shimon says: Even if one of the mourners came on the seventh day from a nearby place, he counts with the other mourners and completes the seven-day period of mourning with them. Rabbi 岣yya bar Gamda said that Rabbi Yosei ben Shaul said that Rabbi Yehuda HaNasi said: And this is the halakha, provided that he came and found consolers still present in the house.

讘注讬 专讘 注谞谉 谞谞注专讜 诇注诪讜讚 讜诇讗 注诪讚讜 诪讛讜 转讬拽讜

Rav Anan asks: If the consolers had already stirred themselves to stand up and leave but did not yet actually stand up and leave, what is the halakha? Is it considered as if the consolers have already left or not? This question was not answered, and the dilemma stands unresolved.

讙诪讬专讬 讞讘专讬讛 讚专讘讬 讗讘讗 讘专 讞讬讬讗 诪专讘讬 讗讘讗 讜诪谞讜 专讘讬 讝讬专讗 讜讗诪专讬 诇讛 讞讘专讬讛 讚专讘讬 讝讬专讗 诪专讘讬 讝讬专讗 讜诪谞讜 专讘讬 讗讘讗 讘专讬讛 讚专讘讬 讞讬讬讗 讘专 讗讘讗 讗诪专 专讘讬 讬讜讞谞谉 讛诇讻讛 讻专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讘讟专讬驻讜转 讜讛诇讻讛 讻专讘讬 砖诪注讜谉 讘讗讘诇

The Gemara relates that a colleague of Rabbi Abba bar 岣yya learned the following principle as a tradition from Rabbi Abba. The Gemara asks: And who was this colleague? It was Rabbi Zeira. And some say a different version of this tradition: A colleague of Rabbi Zeira learned a tradition from Rabbi Zeira. The Gemara asks: And who is this colleague? It was Rabbi Abba, son of Rabbi 岣yya bar Abba: Rabbi Yo岣nan said: The halakha is in accordance with the opinion of Rabban Shimon ben Gamliel with regard to an animals that is unsuitable for human consumption because of severe organic disease or congenital defect, making it a tereifa, and the halakha is in accordance with the opinion of Rabbi Shimon with regard to the halakhot of mourning.

讻专讘讬 砖诪注讜谉 讘讗讘诇 讛讗 讚讗诪专谉 讻专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讘讟专讬驻讜转 讚转谞谉 讘谞讬 诪注讬诐 砖谞讬拽讘讜 讜诇讬讞讛 住讜转诪转谉 讻砖专讛 讚讘专讬 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇

The Gemara explains: The halakha is in accordance with the opinion of Rabbi Shimon with regard to mourning, concerning that which we just said about a mourner who arrives on the seventh day. The halakha is in accordance with the opinion of Rabban Shimon ben Gamliel with regard to defects in animals that render them tereifa concerning that which we learned in a baraita: If the animal鈥檚 intestines became perforated, but the hole was stopped up by mucus, so that nothing comes out of this hole, the animal is fit. Unlike an ordinary hole in the intestines, this hole does not render the animal a tereifa and make it unfit for consumption. This is the statement of Rabban Shimon ben Gamliel.

诪讗讬 诇讬讞讛 讗诪专 专讘 讻讛谞讗 砖讬专拽讗 讚诪注讬讗 讚谞驻讬拽 讗讙讘 讚讜讞拽讗 讗诪专 诪讗谉 讚讛讜讗 讗讬讝讻讬 讜讗住讬拽 讜讗讙诪专讗 诇砖诪注转讗 诪驻讜诪讬讛 讚诪专讬讛

The Gemara asks: What is this mucus? Rav Kahana said: The fat [shirka] of the intestines that comes out under pressure. Someone whose name was not given said: May I merit to go up to Eretz Yisrael and learn this halakha from the mouth of its author.

讻讬 住诇讬拽 讗砖讻讞讬讛 诇专讘讬 讗讘讗 讘专讬讛 讚专讘讬 讞讬讬讗 讘专 讗讘讗 讗诪专 诇讬讛 讗诪专 诪专 讛诇讻讛 讻专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讘讟专讬驻讜转 讗诪专 诇讬讛 讗谞讗 讗讬谉 讛诇讻讛 讗诪专讬

When he went up from Babylonia to Eretz Yisrael, he found Rabbi Abba, son of Rabbi 岣yya bar Abba, and said to him: Did the Master say that the halakha is in accordance with the opinion of Rabban Shimon ben Gamliel with regard to defects that render the animal a tereifa? He said to him: I said just the opposite, namely, that the halakha is not in accordance with Rabban Shimon ben Gamliel, and therefore such a hole in the animal鈥檚 intestine makes it unfit for eating.

讻专讘讬 砖诪注讜谉 讘讗讘诇 诪讗讬 讗诪专 诇讬讛 驻诇讜讙转讗 谞讬谞讛讜 讚讗讬转诪专 专讘 讞住讚讗 讗诪专 讛诇讻讛 讜讻谉 讗诪专 专讘讬 讬讜讞谞谉 讛诇讻讛 专讘 谞讞诪谉 讗诪专 讗讬谉 讛诇讻讛

He asked him again: What about the other ruling reported in your name, that the halakha is in accordance with the opinion of Rabbi Shimon with regard to mourning? Is this accurate? He said to him: This issue is subject to dispute, as it was stated: Rav 岣sda said: The halakha is in accordance with the opinion of Rabbi Shimon, and similarly Rabbi Yo岣nan said: It is the halakha. But Rav Na岣an said: It is not the halakha.

讜讗讬谉 讛诇讻讛 讻专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讘讟专讬驻讜转 讜讛诇讻讛 讻专讘讬 砖诪注讜谉 讘讗讘诇 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

The Gemara concludes: The halakha is not in accordance with the opinion of Rabban Shimon ben Gamliel with regard to the aforementioned issue of tereifa, and the halakha is in accordance with Rabbi Shimon with regard to mourning, as Shmuel stated a principle: The halakha follows the opinion of the more lenient authority in matters relating to mourning.

注诇 讻诇 讛诪转讬诐 讻讜诇谉 诪讚讞讛 诪讟转讜 讛专讬 讝讛 诪砖讜讘讞 注诇 讗讘讬讜 讜注诇 讗诪讜 讛专讬 讝讛 诪讙讜谞讛 讛讬讛 注专讘 砖讘转 讗讜 注专讘 讬讜诐 讟讜讘 讛专讬 讝讛 诪砖讜讘讞 砖讗讬谞讜 注讜砖讛 讗诇讗 诇讻讘讜讚 讗讘讬讜 讜讗诪讜

搂 It was taught in a baraita: With regard to all other deceased relatives, it is praiseworthy for one to be quick in taking the bier out for burial. But in the case of one鈥檚 father or mother, acting in this manner is condemnable, as one should draw out the period of acute mourning for his parent. If, however, it was Friday or the eve of a Festival, then one is praiseworthy for expediting his parent鈥檚 burial because he does this only out of respect for his father or mother, as he does not want them to remain unburied for the duration of Shabbat or the Festival.

注诇 讻诇 讛诪转讬诐 讻讜诇谉 专爪讛 诪诪注讟 讘注住拽讜 专爪讛 讗讬谞讜

With regard to all other dead, if the mourner wishes he may reduce his business due to mourning. If, however, he wishes not to do so, he need not

诪诪注讟 注诇 讗讘讬讜 讜注诇 讗诪讜 诪诪注讟

reduce it. In the case of his father or mother, he must always reduce his business.

注诇 讻诇 讛诪转讬诐 讻讜诇谉 专爪讛 讞讜诇抓 专爪讛 讗讬谞讜 讞讜诇抓 注诇 讗讘讬讜 讜注诇 讗诪讜 讞讜诇抓

With regard to all other deceased relatives, if the mourner wishes, he may remove his garment from one of his shoulders, and if he wishes not to remove it, he need not remove it. However, in the case of his father or mother, he must always remove his garment from one of his shoulders.

讜诪注砖讛 讘讙讚讜诇 讛讚讜专 讗讞讚 砖诪转 讗讘讬讜 讜讘讬拽砖 诇讞诇讜抓 讜讘讬拽砖 讙讚讜诇 讛讚讜专 讗讞专 砖注诪讜 诇讞诇讜抓 讜谞诪谞注 讜诇讗 讞诇抓

There was an incident when the father of a leading authority of his generation died, and the authority wished to remove his garment from one shoulder. Another leading authority of the generation also wished to remove his own garment together with him, in order to join him in his mourning, but due to this the first person refrained and did not remove his garment,so that his colleague would not remove his garment as well.

讗诪专 讗讘讬讬 讙讚讜诇 讛讚讜专 专讘讬 讙讚讜诇 讛讚讜专 砖注诪讜 专讘讬 讬注拽讘 讘专 讗讞讗 讜讗讬讻讗 讚讗诪专讬 讙讚讜诇 讛讚讜专 专讘讬 讬注拽讘 讘专 讗讞讗 讙讚讜诇 讛讚讜专 砖注诪讜 专讘讬

Abaye said: The leading authority of the generation mentioned here is Rabbi Yehuda HaNasi, and the leading authority of the generation who was with him was Rabbi Ya鈥檃kov bar A岣. And some say: The leading authority of the generation was Rabbi Ya鈥檃kov bar A岣, and the leading authority of the generation who was with him was Rabbi Yehuda HaNasi.

讘砖诇诪讗 诇诪讗谉 讚讗诪专 讙讚讜诇 讛讚讜专 砖注诪讜 专讘讬 讛讬讬谞讜 讚谞诪谞注 讜诇讗 讞诇抓

The Gemara examines this issue: Granted, according to the one who said that the leading authority of the generation who was with him was Rabbi Yehuda HaNasi, this is the reason that he refrained and did not remove his garment from his shoulder. That is to say, Rabbi Ya鈥檃kov bar A岣 refrained from doing so because he did not wish to cause the Nasi to remove his own garment.

讗诇讗 诇诪讗谉 讚讗诪专 专讘讬 讬注拽讘 讘专 讗讞讗 讗诪讗讬 谞诪谞注 讜诇讗 讞诇抓 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 谞砖讬讗 讛讜讛 讜讻讜诇讬 注诇诪讗 诪讬讞讬讬讘讬 诇诪讬讞诇抓 拽砖讬讗

But according to the one who said that it is Rabbi Ya鈥檃kov bar A岣 who was the leader of the generation with him, why did Rabbi Yehuda HaNasi refrain and not remove his garment from his shoulder? Rabban Shimon ben Gamliel, the father of Rabbi Yehuda HaNasi, was also the Nasi, and everyone is required to remove his garment from his shoulder for him, as was the accepted practice. Therefore, Rabbi Ya鈥檃kov bar A岣 would also have been required to bare his shoulder. Why, then, did Rabbi Yehuda HaNasi prevent him from doing so? The Gemara concludes: Indeed this is difficult.

注诇 讻诇 讛诪转讬诐 讻讜诇谉 诪住转驻专 诇讗讞专 砖诇砖讬诐 讬讜诐 注诇 讗讘讬讜 讜注诇 讗诪讜 注讚 砖讬讙注专讜 讘讜 讞讘专讬讜 注诇 讻诇 讛诪转讬诐 讻讜诇谉 谞讻谞住 诇讘讬转 讛砖诪讞讛 诇讗讞专 砖诇砖讬诐 讬讜诐 注诇 讗讘讬讜 讜注诇 讗诪讜 诇讗讞专 砖谞讬诐 注砖专 讞讚砖

搂 The Gemara returns to the continuation of the baraita: With regard to all deceased relatives except for parents, one may cut his hair after thirty days. In the case of one鈥檚 father or mother, one may not cut his hair until his colleagues have rebuked him for his hair being too long. With regard to all other deceased relatives, he may enter a place where a joyous celebration is taking place after thirty days; in the case of his father or mother, he may enter such a place only after twelve months.

讗诪专 专讘讛 讘专 讘专 讞谞讛 讜诇砖诪讞转 诪专讬注讜转 诪讬转讬讘讬 讜诇砖诪讞讛 讜诇诪专讬注讜转 砖诇砖讬诐 讬讜诐 拽砖讬讗

Rabba bar bar 岣na said: The ruling that a mourner may enter a house of joy after thirty days applies specifically to a joyous social gathering, that is to say, to the joyous meals that a group of friends would eat together, each taking a turn hosting. But this ruling does not apply to a large joyous occasion, such as a wedding feast. The Gemara raises an objection from a baraita which adds: And also for joyous social gatherings, thirty days. This implies that when the baraita speaks of joyous celebrations without further specification, it is not referring to joyous social gatherings, but even to weddings and other joyous occasions. The Gemara concludes: Indeed, it is difficult.

讗诪讬诪专 诪转谞讬 讛讻讬 讗诪专 专讘讛 讘专 讘专 讞谞讛 讜诇砖诪讞转 诪专讬注讜转 诪讜转专 诇讬讻谞住 诇讗诇转专 讜讛讗 转谞讬讗 诇砖诪讞讛 砖诇砖讬诐 讜诇诪专讬注讜转 砖诇砖讬诐

Ameimar taught the previous discussion as follows: Rabba bar bar 岣na said an alternative version of the discussion: For a joyous social gathering one is permitted to enter immediately. The Gemara poses a question: But isn鈥檛 it taught in a baraita: For joyous celebrations and for joyous social gatherings, one must wait thirty days?

诇讗 拽砖讬讗 讛讗 讘讗专讬住讜转讗 讛讗 讘驻讜专注谞讜转讗

The Gemara answers: This is not difficult. This ruling, of the baraita, is referring to an initial gathering, when the mourner is the first in the group of friends to host. The baraita teaches that in such a situation the mourner is required to wait thirty days before doing so. That ruling, of Rabba bar bar 岣na, is referring to a reciprocal gathering. The mourner鈥檚 friends have already hosted these gatherings, and now it is his turn to host. Since he is required to host such a gathering for his colleagues, he need not postpone it. Rather, he may host the group immediately.

注诇 讻诇 讛诪转讬诐 讻讜诇谉 拽讜专注 讟驻讞 注诇 讗讘讬讜 讜注诇 讗诪讜 注讚 砖讬讙诇讛 讗转 诇讘讜 讗诪专 专讘讬 讗讘讛讜 诪讗讬 拽专讗 讜讬讞讝拽 讚讜讚 讘讘讙讚讬讜 讜讬拽专注诐 讜讗讬谉 讗讞讬讝讛 驻讞讜转 诪讟驻讞

The baraita continues: With regard to all other deceased relatives, one rends his garment the length of a handbreadth, and that suffices. In the case of his father or mother, he must rend his garment until he reveals his heart. Rabbi Abbahu said: What is the verse that teaches that the rent must be a handbreadth? 鈥淎nd David took hold of his clothes and rent them鈥 (II聽Samuel 1:11), and taking hold cannot be done for a garment less than a handbreadth.

注诇 讻诇 讛诪转讬诐 讻讜诇谉 讗驻讬诇讜 诇讘讜砖 注砖专讛 讞诇讜拽讬谉 讗讬谞讜 拽讜专注 讗诇讗 注诇讬讜谉 注诇 讗讘讬讜 讜注诇 讗诪讜 拽讜专注 讗转 讻讜诇谉 讜讗驻讬拽专住讜转讜 讗讬谞讛 诪注讻讘转

The baraita teaches further: With regard to all other deceased relatives, even if he is wearing ten garments, one on top of the other, he rends only his outer garment. But in the case of his father or mother, he must rend them all. Failure to rend his undergarment, however, does not invalidate the fulfillment of the mitzva.

讗讞讚 讛讗讬砖 讜讗讞讚 讗砖讛 专讘讬 砖诪注讜谉 讘谉 讗诇注讝专 讗讜诪专 讛讗砖讛 拽讜专注转 讗转 讛转讞转讜谉 讜诪讞讝讬专转讜 诇讗讞讜专讬讛 讜讞讜讝专转 讜拽讜专注转 讗转 讛注诇讬讜谉

Both a man and a woman are required to rend their garments. Rabbi Shimon ben Elazar says: A woman first rends her inner garment and turns it around, so that the tear is on her back. And only afterward does she rend her outer garment, so that she does not expose her chest.

注诇 讻诇 讛诪转讬诐 讻讜诇谉 专爪讛 诪讘讚讬诇 拽诪讬 砖驻讛 砖诇讜 专爪讛 讗讬谞讜 诪讘讚讬诇 注诇 讗讘讬讜 讜注诇 讗诪讜 诪讘讚讬诇

With regard to all other deceased relatives, if one wishes he may rip apart his garment on the hem, rather than merely expanding the neck hole, so that the tear stands out distinctly from the opening of the garment. If he wishes not to do this, he does not rip apart the hem in this manner. That is to say, one may simply enlarge the neck hole, although rending a garment in this way makes the tear less prominent. In the case of one鈥檚 father or mother, however, he must always rip apart the hem.

专讘讬 讬讛讜讚讛 讗讜诪专 讻诇 拽专讬注讛 砖讗讬谞讜 诪讘讚讬诇 拽诪讬 砖驻讛 砖诇讜 讗讬谞讜 讗诇讗 拽专注 砖诇 转讬驻诇讜转 讗诪专 专讘讬 讗讘讛讜 诪讗讬 讟注诪讗 讚专讘讬 讬讛讜讚讛 讚讻转讬讘 讜讬讞讝拽 讘讘讙讚讬讜 讜讬拽专注诐 诇砖谞讬诐 拽专注讬诐 诪诪砖诪注 砖谞讗诪专 讜讬拽专注诐 讗讬谞讬 讬讜讚注 砖讛谉 诇砖谞讬诐 讗诇讗 砖谞专讗讬谉 拽专讜注讬诐 讻砖谞讬诐

Rabbi Yehuda says: Any rending that does not rip apart his garment on the hem of the garment is nothing other than a frivolous rent of no significance, as it must be evident that one has rent his garment in mourning and that the rent is not merely an imperfection in the garment. Rabbi Abbahu said: What is the reason for Rabbi Yehuda鈥檚 opinion? As it is written: 鈥淎nd he took hold of his own clothes and he rent them in two pieces鈥 (II聽Kings 2:12). From that which is stated: 鈥淎nd he rent,鈥 do I not know that he rent them in two? Rather, these words teach that the rent clothes must appear as if they were torn into two pieces, i.e., the tear must be obvious and visible.

注诇 讻诇 讛诪转讬诐 讻讜诇谉 砖讜诇诇 诇讗讞专 砖讘注讛 讜诪讗讞讛 诇讗讞专 砖诇砖讬诐 注诇 讗讘讬讜 讜注诇 讗诪讜 砖讜诇诇 诇讗讞专 砖诇砖讬诐 讜讗讬谞讜 诪讗讞讛 诇注讜诇诐 讜讛讗砖讛 砖讜诇诇转讜 诇讗诇转专 诪驻谞讬 讻讘讜讚讛

The baraita continues: With regard to all other deceased relatives, one may tack the tear with rough stitches after seven days, and one may join the edges more carefully after thirty days. But in the case of one鈥檚 father or mother, he may tack the tear only after thirty days, and he may never again join the edges more carefully. A woman, however, may tack the tear immediately, due to her honor, for it would be dishonorable for her to be seen with torn garments.

讻讬 讗转讗 专讘讬谉 讗诪专 专讘讬 讬讜讞谞谉 注诇 讻诇 讛诪转讬诐 专爪讛 拽讜专注 讘讬讚 专爪讛 拽讜专注 讘讻诇讬 注诇 讗讘讬讜 讜注诇 讗诪讜 讘讬讚

When Ravin came from Eretz Yisrael to Babylonia, he said that Rabbi Yo岣nan said: With regard to all other deceased relatives, if one wishes, he may rend his garment with his hand; and if he wishes, he may rend it with a utensil in a way that will preserve it. But in the case of his father or mother, he must rend his garment with his hand in a manner that will utterly ruin it.

讜讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讗 讗诪专 专讘讬 讬讜讞谞谉 注诇 讻诇 讛诪转讬诐 讻讜诇谉 诪讘驻谞讬诐 注诇 讗讘讬讜 讜注诇 讗诪讜 拽讜专注 诪讘讞讜抓 讗诪专 专讘 讞住讚讗 讜讻谉 诇谞砖讬讗

And Rabbi 岣yya bar Abba said that Rabbi Yo岣nan said: With regard to all other deceased relatives, one rends his garment on the inside, meaning, he rends his inner garment and not necessarily his outermost garment. In the case of one鈥檚 father or mother, however, he must rend the garment on the outside, i.e., the outermost garment. Rav 岣sda said: And likewise, over a Nasi, one is required to rend his garment as he does over his father.

诪讬转讬讘讬 诇讗 讛讜砖讜讜 诇讗讘讬讜 讜诇讗诪讜 讗诇讗 诇讗讬讞讜讬 讘诇讘讚

The Gemara raises an objection from a baraita in which it was taught: The halakhot of rending for the death of other people referred to in the baraita, e.g., a Nasi, a president of the court, or one鈥檚 teacher, were likened to the halakhot of rending for one鈥檚 father or mother only with regard to the issue of carefully rejoining the edges of the rent, as in all of these cases it is prohibited to mend one鈥檚 garment with precise stitches.

诪讗讬 诇讗讜 讗驻讬诇讜 诇谞砖讬讗 诇讗 诇讘专 诪谞砖讬讗

What, is this baraita not also referring even to one who rends his garment for the Nasi? The Gemara rejects this: No, the baraita is referring to the other people, aside from one who rends his garment for the Nasi, as rending for the Nasi is the same as rending for one鈥檚 father with regard to all aspects of the rending.

谞砖讬讗讛 砖讻讬讘 讗诪专 诇讬讛 专讘 讞住讚讗 诇专讘 讞谞谉 讘专 专讘讗 讻驻讬 讗住讬转讗 讜拽讜诐 注诇讛 讜讗讞讜讬 拽专讬注讛 诇注诇诪讗

It was related that the Nasi died, and Rav 岣sda said to Rav 岣nan bar Rava: Turn the mortar over and stand on it, and show the rent to everyone. Everyone will then rend his garment in this manner, as everyone is required to rend his garment over the death of the Nasi.

注诇 讞讻诐 讞讜诇抓 诪讬诪讬谉 注诇 讗讘 讘讬转 讚讬谉 诪砖诪讗诇 注诇 谞砖讬讗 诪讻讗谉 讜诪讻讗谉

搂 It was further taught: For mourning a Sage, one removes his garment from the right shoulder. For the president of the court he removes his garment from the left shoulder. For the Nasi he removes his garment from here and from here, from both shoulders.

转谞讜 专讘谞谉 讞讻诐 砖诪转 讘讬转 诪讚专砖讜 讘讟诇 讗讘 讘讬转 讚讬谉 砖诪转 讻诇 讘转讬 诪讚专砖讜转 砖讘注讬专讜 讘讟讬诇讬谉 讜谞讻谞住讬谉 诇讘讬转 讛讻谞住转 讜诪砖谞讬谉 讗转 诪拽讜诪谉 讛讬讜砖讘讬谉 讘爪驻讜谉 讬讜砖讘讬谉 讘讚专讜诐 讛讬讜砖讘讬谉 讘讚专讜诐 讬讜砖讘讬谉 讘爪驻讜谉 谞砖讬讗 砖诪转 讘转讬 诪讚专砖讜转 讻讜诇谉 讘讟讬诇讬谉 讜讘谞讬 讛讻谞住转 谞讻谞住讬谉 诇讘讬转 讛讻谞住转

The Sages taught the following baraita: When a Sage dies, his study hall ceases its regular study as a sign of mourning over him. When the president of the court dies, all of the study halls in his city cease their regular study, and everyone enters the synagogue and changes their places there as a sign of mourning over him. Those who ordinarily sit in the north should sit in the south, and those who ordinarily sit in the south should sit in the north. When a Nasi dies, all study halls cease their regular study. On Shabbat, the members of the synagogue enter the synagogue for public Torah reading, which requires a congregation of ten,

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