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Today's Daf Yomi

February 4, 2022 | 讙壮 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 23

Today’s daf is dedicated by Debbie Gevir and her husband Yossi, in memory of Shimon ben Feiga Rayzel and Chaim Aryeh who passed away just as last Shabbat ended. 鈥淢y uncle Shimmy was brilliant and talented with a strong love for Judaism, classical music, boating…and a great zest for life. He chose a different path than his orthodox family, becoming a prominent Reform Rabbi. He and his wife Judy -砖转讬讘讚诇 诇讞讬讬诐 讗专讜讻讬诐 always remained ever so respectful loving and close to his parents, sister- my mother, and to us. I already miss you, Uncle Shimmy and will always treasure the time we spent together throughout my life.鈥澛

Today’s daf is sponsored by Amy Goldstein in loving memory of her father, Melvyn Sydney Goldstein, on his 2nd yahrzeit. 鈥淲e miss him. He was taken from us too swiftly. May his neshama have an aliyah.鈥

What are the rules of mourning for the community when a nasi dies? When a mourner finishes shiva, what are the stages one goes through week by week gradually getting life back to normal? How long after one鈥檚 wife dies can one remarry? On what does it depend? One doesn鈥檛 wear ironed clothes during shloshim. What clothes are included/not included in this prohibition? There is a debate about whether private mourning practices can be observed on Shabbat. How does each one prove his opinion from the wording of the Mishna? Is this debate between Amoraim also a tannaitic debate between the rabbis and Rabban Gamliel?

讜拽讜专讬谉 砖讘注讛 讜讬讜爪讗讬谉 专讘讬 讬讛讜砖注 讘谉 拽专讞讛 讗讜诪专 诇讗 砖讬诇讻讜 讜讬讟讬讬诇讜 讘砖讜拽 讗诇讗 讬讜砖讘讬谉 讜讚讜诪讬谉

and seven people read from the Torah. And then they leave and pray on their own. Rabbi Yehoshua ben Kor岣 says: It is not that they stroll afterward in the marketplace, but rather they sit at home in silent mourning.

讜讗讬谉 讗讜诪专讬诐 砖诪讜注讛 讜讗讙讚讛 讘讘讬转 讛讗讘诇 讗诪专讜 注诇讬讜 注诇 专讘讬 讞谞谞讬讛 讘谉 讙诪诇讬讗诇 砖讛讬讛 讗讜诪专 砖诪讜注讛 讜讗讙讚讛 讘讘讬转 讛讗讘诇

And furthermore, one may not speak about halakha or aggada in a house of mourning, as this is an activity that brings people joy. It was said of Rabbi 岣nanya ben Gamliel that he would speak about halakha and aggada in a house of mourning.

转谞讜 专讘谞谉 讗讘诇 砖讘转 专讗砖讜谞讛 讗讬谞讜 讬讜爪讗 诪驻转讞 讘讬转讜 砖谞讬讛 讬讜爪讗 讜讗讬谞讜 讬讜砖讘 讘诪拽讜诪讜 砖诇讬砖讬转 讬讜砖讘 讘诪拽讜诪讜 讜讗讬谞讜 诪讚讘专 专讘讬注讬转 讛专讬 讛讜讗 讻讻诇 讗讚诐

The Sages taught the following baraita: During the first week after his bereavement, the mourner may not go out of the opening of his house. During the second week, he may go out, but he may not sit in his usual place in the synagogue. During the third week, he may sit in his usual place but he may not speak. During the fourth week, he is like any other person.

专讘讬 讬讛讜讚讛 讗讜诪专 诇讗 讛讜爪专讻讜 诇讜诪专 砖讘转 专讗砖讜谞讛 诇讗 讬爪讗 诪驻转讞 讘讬转讜 砖讛专讬 讛讻诇 谞讻谞住讬谉 诇讘讬转讜 诇谞讞诪讜 讗诇讗 砖谞讬讛 讗讬谞讜 讬讜爪讗 诪驻转讞 讘讬转讜 砖诇讬砖讬转 讬讜爪讗 讜讗讬谞讜 讬讜砖讘 讘诪拽讜诪讜 专讘讬注讬转 讬讜砖讘 讘诪拽讜诪讜 讜讗讬谞讜 诪讚讘专 讞诪讬砖讬转 讛专讬 讛讜讗 讻讻诇 讗讚诐

Rabbi Yehuda says: They did not need to say that during the first week the mourner may not go out of the opening of his house. This teaches us nothing new, as at that time everyone goes into his house to console him. Rather, during the second week, he may not go out of the opening of his house. During the third week, he may go out, but he may not sit in his usual place in the synagogue. During the fourth week, he may sit in his usual place, but he may not speak. During the fifth week, he is like any other person.

转谞讜 专讘谞谉 讻诇 砖诇砖讬诐 讬讜诐 诇谞讬砖讜讗讬谉 诪转讛 讗砖转讜 讗住讜专 诇讬砖讗 讗砖讛 讗讞专转 注讚 砖讬注讘专讜 注诇讬讜 砖诇砖讛 专讙诇讬诐 专讘讬 讬讛讜讚讛 讗讜诪专 专讙诇 专讗砖讜谉 讜砖谞讬 讗住讜专 砖诇讬砖讬 诪讜转专

The Sages taught another baraita: During the entire thirty-day period of mourning, it is prohibited to marry. If one鈥檚 wife died, it is prohibited to marry another wife until three Festivals pass since her death. Rabbi Yehuda says: Until the first and second Festivals have passed, he is prohibited from marrying; before the third Festival, however, he is permitted to do so.

讜讗诐 讗讬谉 诇讜 讘谞讬诐 诪讜转专 诇讬砖讗 诇讗诇转专 诪砖讜诐 讘讬讟讜诇 驻专讬讛 讜专讘讬讛 讛谞讬讞讛 诇讜 讘谞讬诐 拽讟谞讬诐 诪讜转专 诇讬砖讗 诇讗诇转专 诪驻谞讬 驻专谞住转谉

And if he does not have children, he is permitted to marry another wife immediately due to the need to not neglect the mitzva to be fruitful and multiply. Since he has not yet fulfilled the mitzva of procreation, he is still required to marry a wife. Any delay might result in a lost opportunity for marriage. Similarly, if his wife died and left him young children, he is permitted to marry another wife immediately, so that she might take care of them.

诪注砖讛 砖诪转讛 讗砖转讜 砖诇 讬讜住祝 讛讻讛谉 讜讗诪专 诇讗讞讜转讛 讘讘讬转 讛拽讘专讜转 诇讻讬 讜驻专谞住讬 讗转 讘谞讬 讗讞讜转讱 讜讗祝 注诇 驻讬 讻谉 诇讗 讘讗 注诇讬讛 讗诇讗 诇讝诪谉 诪专讜讘讛 诪讗讬 诇讝诪谉 诪专讜讘讛 讗诪专 专讘 驻驻讗 诇讗讞专 砖诇砖讬诐 讬讜诐

There was an incident when the wife of Yosef the Priest died, and he said to her sister at the cemetery immediately after the funeral: Go and care for your sister鈥檚 children. In other words, he alluded that he wished to marry her immediately. But even though he married her immediately, he did not engage in sexual relations with her for a long time afterward. The Gemara asks: What is the meaning of the term: A long time? Rav Pappa said: After thirty days.

转谞讜 专讘谞谉 讻诇 砖诇砖讬诐 讬讜诐 诇讙讬讛讜抓 讗讞讚 讻诇讬诐 讞讚砖讬诐 讜讗讞讚 讻诇讬诐 讬砖谞讬诐 讬讜爪讗讬谉 诪转讜讱 讛诪讻讘砖 专讘讬 讗讜诪专 诇讗 讗住专讜 讗诇讗 讻诇讬诐 讞讚砖讬诐 讘诇讘讚 专讘讬 讗诇注讝专 讘专讘讬 砖诪注讜谉 讗讜诪专 诇讗 讗住专讜 讗诇讗 讻诇讬诐 讞讚砖讬诐 诇讘谞讬诐 讘诇讘讚

The Sages taught yet another baraita: During the entire thirty-day period of mourning, it is prohibited to wear ironed garments, whether they are new garments or old garments taken out of the press, as ironed garments appear to be new. Rabbi Yehuda HaNasi disagrees and says: The Sages prohibited wearing only new garments. Rabbi Elazar, son of Rabbi Shimon, says: They prohibited wearing only new white garments.

讗讘讬讬 谞驻讬拽 讘讙专讚讗 讚住专讘诇讗 讻专讘讬 专讘讗 谞驻讬拽 讘讞讬诪讜爪转讗 专讜诪讬转讗 住讜诪拽转讗 讞讚转讬 讻专讘讬 讗诇注讝专 讘专讘讬 砖诪注讜谉

The Gemara relates that Abaye went out while he was in mourning in an old white garment, in accordance with the opinion of Rabbi Yehuda HaNasi. Rava, on the other hand, went out in a new, red Roman cloak, as he acted in accordance with the opinion of Rabbi Elazar, son of Rabbi Shimon.

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 讘谞讬 讬讛讜讚讛 讜讘谞讬 讙诇讬诇讗 讛谞讬 讗诪专讬

It was taught in the mishna: This is because the Sages said that Shabbat counts as one of the days of mourning, but it does not interrupt the mourning period, which continues after Shabbat. It is stated that with regard to mourning on Shabbat, there is a difference in practice between the residents of Judea and the residents of the Galilee. These say:

讬砖 讗讘讬诇讜转 讘砖讘转 讜讛谞讬 讗诪专讬 讗讬谉 讗讘讬诇讜转 讘砖讘转

There is some mourning on Shabbat, i.e., with regard to mourning rites that can be observed privately in the mourner鈥檚 home and will go unnoticed by other people; whereas those say: There is no mourning on Shabbat at all.

诪讗谉 讚讗诪专 讬砖 讗讘讬诇讜转 讘砖讘转 讚拽转谞讬 注讜诇讛 诪讗谉 讚讗诪专 讗讬谉 讗讘讬诇讜转 讘砖讘转 讚拽转谞讬 讗讬谞讛 诪驻住拽转

The Gemara explains: The ones who said that there is some mourning on Shabbat rely on that which is taught, that Shabbat counts as one of the days of mourning, implying that some degree of mourning applies on that day. The ones who said that there is no mourning on Shabbat at all base this on that which is taught that Shabbat does not interrupt the mourning period.

讗讬 住诇拽讗 讚注转讱 讬砖 讗讘讬诇讜转 讘砖讘转 讛砖转讗 讗讘讬诇讜转 谞讛讙讗 讗驻住讜拽讬 诪讬讘注讬讗

The latter argue as follows: If it should enter your mind to say that there is some mourning on Shabbat, there is a difficulty, for now that it has been stated that actual mourning applies on Shabbat, is it necessary to teach us that this day does not interrupt the mourning period? Rather, the conclusion must be that there is no mourning on Shabbat whatsoever.

讜讗诇讗 讛讗 拽转谞讬 注讜诇讛 讗讬讬讚讬 讚拽讘注讬 诇诪讬转谞讗 住讬驻讗 讗讬谞谉 注讜诇讬诐 转谞讗 专讬砖讗 注讜诇讛

The Gemara asks: But isn鈥檛 it taught in the mishna that Shabbat counts as one of the days of mourning, implying that it is just like the other days of mourning, and at least some mourning rites are practiced on it? The Gemara answers: Since the mishna wished to teach in the latter clause that the days of a Festival do not count toward the requisite days of mourning, it taught also in the first clause that Shabbat counts as one of the days of mourning, although no mourning rites are practiced on it.

讜诇诪讗谉 讚讗诪专 讬砖 讗讘讬诇讜转 讘砖讘转 讛讗 拽转谞讬 讗讬谞讛 诪驻住拽转 诪砖讜诐 讚拽讘注讬 诇诪讬转谞讗 住讬驻讗 诪驻住讬拽讬谉 转谞讗 专讬砖讗 讗讬谞讛 诪驻住拽转

The Gemara asks: And according to the ones who said that there is some mourning on Shabbat, isn鈥檛 it taught in the mishna that it does not interrupt the mourning period, which would have been unnecessary to say if the mourning rites are practiced on it? The Gemara answers: This was not necessary for itself, but due to the fact that the since the mishna wished to teach in the latter clause that the Festivals interrupt the mourning, it taught also in the first clause that Shabbat does not interrupt it.

诇讬诪讗 讻转谞讗讬 诪讬 砖诪转讜 诪讜讟诇 诇驻谞讬讜 讗讜讻诇 讘讘讬转 讗讞专 讗讬谉 诇讜 讘讬转 讗讞专 讗讜讻诇 讘讘讬转 讞讘专讜 讗讬谉 诇讜 讘讬转 讞讘专讜 注讜砖讛 诇讜 诪讞讬爪讛 注砖专讛 讟驻讞讬诐 讗讬谉 诇讜 讚讘专 诇注砖讜转 诪讞讬爪讛 诪讞讝讬专 驻谞讬讜 讜讗讜讻诇

The Gemara asks: Let us say that this is parallel to a dispute between tanna鈥檌m with regard to whether or not some mourning rites are observed even on Shabbat, for it was taught in a baraita: One whose deceased relative is laid out before him eats in another room. If he does not have another room, he eats in the house of a friend. If he does not have a friend鈥檚 house available, he makes a partition ten handbreadths high between him and the deceased, so that he may eat. If he does not have material with which to make a partition, he averts his face from the dead and eats.

讜讗讬谞讜 诪讬住讘 讜讗讜讻诇 讜讗讬谞讜 讗讜讻诇 讘砖专 讜讗讬谞讜 砖讜转讛 讬讬谉 讜讗讬谉 诪讘专讱 讜讗讬谉 诪讝诪谉 讜讗讬谉 诪讘专讻讬谉 注诇讬讜 讜讗讬谉 诪讝诪谞讬谉 注诇讬讜 讜驻讟讜专 诪拽专讬讗转 砖诪注 讜诪谉 讛转驻诇讛 讜诪谉 讛转驻讬诇讬谉 讜诪讻诇 诪爪讜转 讛讗诪讜专讜转 讘转讜专讛

And in any case, he does not recline while he eats, as reclining is characteristic of a festive meal; and he neither eats meat nor drinks wine; and he does not recite a blessing before eating to exempt others from their obligation; and he does not recite the formula to invite the participants in the meal to join together in the Grace after Meals, and they do not recite a blessing over him nor do others invite him to join in the Grace after Meals, as he cannot be a member of the three required to recite the formula. And he is exempt from the recitation of Shema, and from the Amida prayer, and from donning phylacteries, and from performing all of the mitzvot mentioned in the Torah.

讜讘砖讘转 诪讬住讘 讜讗讜讻诇 讜讗讜讻诇 讘砖专 讜砖讜转讛 讬讬谉 讜诪讘专讱 讜诪讝诪谉 讜诪讘专讻讬谉 讜诪讝诪谞讬谉 注诇讬讜 讜讞讬讬讘 讘拽专讬讗转 砖诪注 讜讘转驻讬诇讛 讜讘转驻讬诇讬谉 讜讘讻诇 诪爪讜转 讛讗诪讜专讜转 讘转讜专讛 专讘谉 讙诪诇讬讗诇 讗讜诪专 诪转讜讱 砖谞转讞讬讬讘 讘讗诇讜 谞转讞讬讬讘 讘讻讜诇谉

But on Shabbat he reclines at the meal, as per his custom, and eats; and he eats meat and drinks wine; and he recites blessings to exempt others from their obligation; and he recites the formula to invite the participants in the meal to join together in the Grace after Meals, and others may recite blessings on his behalf and invite him to join in the Grace after Meals. And he is also obligated in the recitation of Shema, and in the Amida prayer, and in the mitzva of phylacteries, and in all the mitzvot mentioned in the Torah. Rabban Gamliel says: Since he is obligated to fulfill these mitzvot associated with Shabbat, he is obligated to fulfill all of the mitzvot on Shabbat.

讜讗诪专 专讘讬 讬讜讞谞谉 转砖诪讬砖 讛诪讟讛 讗讬讻讗 讘讬谞讬讬讛讜

Rabban Gamliel鈥檚 statement is vague. The following clarifies it: Rabbi Yo岣nan said: The practical difference between them, the opinion of the anonymous first tanna and Rabbi Yo岣nan鈥檚 opinion, is with regard to sexual relations. According to Rabban Gamliel, the acute mourner is obligated in the mitzva to engage in marital intercourse with his wife on Shabbat, just as he is obligated in all the other mitzvot.

诪讗讬 诇讗讜 讘讛讗 拽讗 诪讬驻诇讙讬 讚诪专 住讘专 讬砖 讗讘讬诇讜转 讘砖讘转 讜诪专 住讘专 讗讬谉 讗讘讬诇讜转 讘砖讘转

The Gemara asks: What, is it not with regard to this issue that they disagree: Is it not that one Sage, the anonymous first tanna, holds that there is some mourning on Shabbat with regard to private issues, and therefore the mourner does not engage in sexual relations; and one Sage, Rabban Gamliel, holds that there is no mourning on Shabbat at all?

诪诪讗讬 讚诇诪讗 注讚 讻讗谉 诇讗 拽讗诪专 转谞讗 拽诪讗 讛转诐 讗诇讗 诪砖讜诐 讚诪转讜 诪讜讟诇 诇驻谞讬讜 讗讘诇 讛讻讗 讚讗讬谉 诪转讜 诪讜讟诇 诇驻谞讬讜 诇讗

The Gemara rejects this argument: From where do you reach this conclusion? Perhaps the first tanna is saying that it is prohibited for the grieving relative to engage in sexual relations in the case dealt with only there, because his deceased relative is laid out before him and has not yet been buried. But here, with regard to the period of mourning, when his dead has been buried and is no longer laid out before him, sexual relations are not prohibited.

讜注讚 讻讗谉 诇讗 拽讗诪专 专讘谉 讙诪诇讬讗诇 讛转诐 讚讗讻转讬 诇讗 讞诇 讗讘讬诇讜转 注诇讬讛 讗讘诇 讛讻讗 讚讞诇 讗讘讬诇讜转 注诇讬讛 讛讻讬 谞诪讬

And alternatively, perhaps Rabban Gamliel is saying that the grieving relative is permitted to engage in sexual relations only there, where the halakhot of mourning have not yet taken effect, as mourning begins only after the burial. But here, where the halakhot of mourning have already taken effect, he may also prohibit sexual relations.

  • 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 23

讜拽讜专讬谉 砖讘注讛 讜讬讜爪讗讬谉 专讘讬 讬讛讜砖注 讘谉 拽专讞讛 讗讜诪专 诇讗 砖讬诇讻讜 讜讬讟讬讬诇讜 讘砖讜拽 讗诇讗 讬讜砖讘讬谉 讜讚讜诪讬谉

and seven people read from the Torah. And then they leave and pray on their own. Rabbi Yehoshua ben Kor岣 says: It is not that they stroll afterward in the marketplace, but rather they sit at home in silent mourning.

讜讗讬谉 讗讜诪专讬诐 砖诪讜注讛 讜讗讙讚讛 讘讘讬转 讛讗讘诇 讗诪专讜 注诇讬讜 注诇 专讘讬 讞谞谞讬讛 讘谉 讙诪诇讬讗诇 砖讛讬讛 讗讜诪专 砖诪讜注讛 讜讗讙讚讛 讘讘讬转 讛讗讘诇

And furthermore, one may not speak about halakha or aggada in a house of mourning, as this is an activity that brings people joy. It was said of Rabbi 岣nanya ben Gamliel that he would speak about halakha and aggada in a house of mourning.

转谞讜 专讘谞谉 讗讘诇 砖讘转 专讗砖讜谞讛 讗讬谞讜 讬讜爪讗 诪驻转讞 讘讬转讜 砖谞讬讛 讬讜爪讗 讜讗讬谞讜 讬讜砖讘 讘诪拽讜诪讜 砖诇讬砖讬转 讬讜砖讘 讘诪拽讜诪讜 讜讗讬谞讜 诪讚讘专 专讘讬注讬转 讛专讬 讛讜讗 讻讻诇 讗讚诐

The Sages taught the following baraita: During the first week after his bereavement, the mourner may not go out of the opening of his house. During the second week, he may go out, but he may not sit in his usual place in the synagogue. During the third week, he may sit in his usual place but he may not speak. During the fourth week, he is like any other person.

专讘讬 讬讛讜讚讛 讗讜诪专 诇讗 讛讜爪专讻讜 诇讜诪专 砖讘转 专讗砖讜谞讛 诇讗 讬爪讗 诪驻转讞 讘讬转讜 砖讛专讬 讛讻诇 谞讻谞住讬谉 诇讘讬转讜 诇谞讞诪讜 讗诇讗 砖谞讬讛 讗讬谞讜 讬讜爪讗 诪驻转讞 讘讬转讜 砖诇讬砖讬转 讬讜爪讗 讜讗讬谞讜 讬讜砖讘 讘诪拽讜诪讜 专讘讬注讬转 讬讜砖讘 讘诪拽讜诪讜 讜讗讬谞讜 诪讚讘专 讞诪讬砖讬转 讛专讬 讛讜讗 讻讻诇 讗讚诐

Rabbi Yehuda says: They did not need to say that during the first week the mourner may not go out of the opening of his house. This teaches us nothing new, as at that time everyone goes into his house to console him. Rather, during the second week, he may not go out of the opening of his house. During the third week, he may go out, but he may not sit in his usual place in the synagogue. During the fourth week, he may sit in his usual place, but he may not speak. During the fifth week, he is like any other person.

转谞讜 专讘谞谉 讻诇 砖诇砖讬诐 讬讜诐 诇谞讬砖讜讗讬谉 诪转讛 讗砖转讜 讗住讜专 诇讬砖讗 讗砖讛 讗讞专转 注讚 砖讬注讘专讜 注诇讬讜 砖诇砖讛 专讙诇讬诐 专讘讬 讬讛讜讚讛 讗讜诪专 专讙诇 专讗砖讜谉 讜砖谞讬 讗住讜专 砖诇讬砖讬 诪讜转专

The Sages taught another baraita: During the entire thirty-day period of mourning, it is prohibited to marry. If one鈥檚 wife died, it is prohibited to marry another wife until three Festivals pass since her death. Rabbi Yehuda says: Until the first and second Festivals have passed, he is prohibited from marrying; before the third Festival, however, he is permitted to do so.

讜讗诐 讗讬谉 诇讜 讘谞讬诐 诪讜转专 诇讬砖讗 诇讗诇转专 诪砖讜诐 讘讬讟讜诇 驻专讬讛 讜专讘讬讛 讛谞讬讞讛 诇讜 讘谞讬诐 拽讟谞讬诐 诪讜转专 诇讬砖讗 诇讗诇转专 诪驻谞讬 驻专谞住转谉

And if he does not have children, he is permitted to marry another wife immediately due to the need to not neglect the mitzva to be fruitful and multiply. Since he has not yet fulfilled the mitzva of procreation, he is still required to marry a wife. Any delay might result in a lost opportunity for marriage. Similarly, if his wife died and left him young children, he is permitted to marry another wife immediately, so that she might take care of them.

诪注砖讛 砖诪转讛 讗砖转讜 砖诇 讬讜住祝 讛讻讛谉 讜讗诪专 诇讗讞讜转讛 讘讘讬转 讛拽讘专讜转 诇讻讬 讜驻专谞住讬 讗转 讘谞讬 讗讞讜转讱 讜讗祝 注诇 驻讬 讻谉 诇讗 讘讗 注诇讬讛 讗诇讗 诇讝诪谉 诪专讜讘讛 诪讗讬 诇讝诪谉 诪专讜讘讛 讗诪专 专讘 驻驻讗 诇讗讞专 砖诇砖讬诐 讬讜诐

There was an incident when the wife of Yosef the Priest died, and he said to her sister at the cemetery immediately after the funeral: Go and care for your sister鈥檚 children. In other words, he alluded that he wished to marry her immediately. But even though he married her immediately, he did not engage in sexual relations with her for a long time afterward. The Gemara asks: What is the meaning of the term: A long time? Rav Pappa said: After thirty days.

转谞讜 专讘谞谉 讻诇 砖诇砖讬诐 讬讜诐 诇讙讬讛讜抓 讗讞讚 讻诇讬诐 讞讚砖讬诐 讜讗讞讚 讻诇讬诐 讬砖谞讬诐 讬讜爪讗讬谉 诪转讜讱 讛诪讻讘砖 专讘讬 讗讜诪专 诇讗 讗住专讜 讗诇讗 讻诇讬诐 讞讚砖讬诐 讘诇讘讚 专讘讬 讗诇注讝专 讘专讘讬 砖诪注讜谉 讗讜诪专 诇讗 讗住专讜 讗诇讗 讻诇讬诐 讞讚砖讬诐 诇讘谞讬诐 讘诇讘讚

The Sages taught yet another baraita: During the entire thirty-day period of mourning, it is prohibited to wear ironed garments, whether they are new garments or old garments taken out of the press, as ironed garments appear to be new. Rabbi Yehuda HaNasi disagrees and says: The Sages prohibited wearing only new garments. Rabbi Elazar, son of Rabbi Shimon, says: They prohibited wearing only new white garments.

讗讘讬讬 谞驻讬拽 讘讙专讚讗 讚住专讘诇讗 讻专讘讬 专讘讗 谞驻讬拽 讘讞讬诪讜爪转讗 专讜诪讬转讗 住讜诪拽转讗 讞讚转讬 讻专讘讬 讗诇注讝专 讘专讘讬 砖诪注讜谉

The Gemara relates that Abaye went out while he was in mourning in an old white garment, in accordance with the opinion of Rabbi Yehuda HaNasi. Rava, on the other hand, went out in a new, red Roman cloak, as he acted in accordance with the opinion of Rabbi Elazar, son of Rabbi Shimon.

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 讘谞讬 讬讛讜讚讛 讜讘谞讬 讙诇讬诇讗 讛谞讬 讗诪专讬

It was taught in the mishna: This is because the Sages said that Shabbat counts as one of the days of mourning, but it does not interrupt the mourning period, which continues after Shabbat. It is stated that with regard to mourning on Shabbat, there is a difference in practice between the residents of Judea and the residents of the Galilee. These say:

讬砖 讗讘讬诇讜转 讘砖讘转 讜讛谞讬 讗诪专讬 讗讬谉 讗讘讬诇讜转 讘砖讘转

There is some mourning on Shabbat, i.e., with regard to mourning rites that can be observed privately in the mourner鈥檚 home and will go unnoticed by other people; whereas those say: There is no mourning on Shabbat at all.

诪讗谉 讚讗诪专 讬砖 讗讘讬诇讜转 讘砖讘转 讚拽转谞讬 注讜诇讛 诪讗谉 讚讗诪专 讗讬谉 讗讘讬诇讜转 讘砖讘转 讚拽转谞讬 讗讬谞讛 诪驻住拽转

The Gemara explains: The ones who said that there is some mourning on Shabbat rely on that which is taught, that Shabbat counts as one of the days of mourning, implying that some degree of mourning applies on that day. The ones who said that there is no mourning on Shabbat at all base this on that which is taught that Shabbat does not interrupt the mourning period.

讗讬 住诇拽讗 讚注转讱 讬砖 讗讘讬诇讜转 讘砖讘转 讛砖转讗 讗讘讬诇讜转 谞讛讙讗 讗驻住讜拽讬 诪讬讘注讬讗

The latter argue as follows: If it should enter your mind to say that there is some mourning on Shabbat, there is a difficulty, for now that it has been stated that actual mourning applies on Shabbat, is it necessary to teach us that this day does not interrupt the mourning period? Rather, the conclusion must be that there is no mourning on Shabbat whatsoever.

讜讗诇讗 讛讗 拽转谞讬 注讜诇讛 讗讬讬讚讬 讚拽讘注讬 诇诪讬转谞讗 住讬驻讗 讗讬谞谉 注讜诇讬诐 转谞讗 专讬砖讗 注讜诇讛

The Gemara asks: But isn鈥檛 it taught in the mishna that Shabbat counts as one of the days of mourning, implying that it is just like the other days of mourning, and at least some mourning rites are practiced on it? The Gemara answers: Since the mishna wished to teach in the latter clause that the days of a Festival do not count toward the requisite days of mourning, it taught also in the first clause that Shabbat counts as one of the days of mourning, although no mourning rites are practiced on it.

讜诇诪讗谉 讚讗诪专 讬砖 讗讘讬诇讜转 讘砖讘转 讛讗 拽转谞讬 讗讬谞讛 诪驻住拽转 诪砖讜诐 讚拽讘注讬 诇诪讬转谞讗 住讬驻讗 诪驻住讬拽讬谉 转谞讗 专讬砖讗 讗讬谞讛 诪驻住拽转

The Gemara asks: And according to the ones who said that there is some mourning on Shabbat, isn鈥檛 it taught in the mishna that it does not interrupt the mourning period, which would have been unnecessary to say if the mourning rites are practiced on it? The Gemara answers: This was not necessary for itself, but due to the fact that the since the mishna wished to teach in the latter clause that the Festivals interrupt the mourning, it taught also in the first clause that Shabbat does not interrupt it.

诇讬诪讗 讻转谞讗讬 诪讬 砖诪转讜 诪讜讟诇 诇驻谞讬讜 讗讜讻诇 讘讘讬转 讗讞专 讗讬谉 诇讜 讘讬转 讗讞专 讗讜讻诇 讘讘讬转 讞讘专讜 讗讬谉 诇讜 讘讬转 讞讘专讜 注讜砖讛 诇讜 诪讞讬爪讛 注砖专讛 讟驻讞讬诐 讗讬谉 诇讜 讚讘专 诇注砖讜转 诪讞讬爪讛 诪讞讝讬专 驻谞讬讜 讜讗讜讻诇

The Gemara asks: Let us say that this is parallel to a dispute between tanna鈥檌m with regard to whether or not some mourning rites are observed even on Shabbat, for it was taught in a baraita: One whose deceased relative is laid out before him eats in another room. If he does not have another room, he eats in the house of a friend. If he does not have a friend鈥檚 house available, he makes a partition ten handbreadths high between him and the deceased, so that he may eat. If he does not have material with which to make a partition, he averts his face from the dead and eats.

讜讗讬谞讜 诪讬住讘 讜讗讜讻诇 讜讗讬谞讜 讗讜讻诇 讘砖专 讜讗讬谞讜 砖讜转讛 讬讬谉 讜讗讬谉 诪讘专讱 讜讗讬谉 诪讝诪谉 讜讗讬谉 诪讘专讻讬谉 注诇讬讜 讜讗讬谉 诪讝诪谞讬谉 注诇讬讜 讜驻讟讜专 诪拽专讬讗转 砖诪注 讜诪谉 讛转驻诇讛 讜诪谉 讛转驻讬诇讬谉 讜诪讻诇 诪爪讜转 讛讗诪讜专讜转 讘转讜专讛

And in any case, he does not recline while he eats, as reclining is characteristic of a festive meal; and he neither eats meat nor drinks wine; and he does not recite a blessing before eating to exempt others from their obligation; and he does not recite the formula to invite the participants in the meal to join together in the Grace after Meals, and they do not recite a blessing over him nor do others invite him to join in the Grace after Meals, as he cannot be a member of the three required to recite the formula. And he is exempt from the recitation of Shema, and from the Amida prayer, and from donning phylacteries, and from performing all of the mitzvot mentioned in the Torah.

讜讘砖讘转 诪讬住讘 讜讗讜讻诇 讜讗讜讻诇 讘砖专 讜砖讜转讛 讬讬谉 讜诪讘专讱 讜诪讝诪谉 讜诪讘专讻讬谉 讜诪讝诪谞讬谉 注诇讬讜 讜讞讬讬讘 讘拽专讬讗转 砖诪注 讜讘转驻讬诇讛 讜讘转驻讬诇讬谉 讜讘讻诇 诪爪讜转 讛讗诪讜专讜转 讘转讜专讛 专讘谉 讙诪诇讬讗诇 讗讜诪专 诪转讜讱 砖谞转讞讬讬讘 讘讗诇讜 谞转讞讬讬讘 讘讻讜诇谉

But on Shabbat he reclines at the meal, as per his custom, and eats; and he eats meat and drinks wine; and he recites blessings to exempt others from their obligation; and he recites the formula to invite the participants in the meal to join together in the Grace after Meals, and others may recite blessings on his behalf and invite him to join in the Grace after Meals. And he is also obligated in the recitation of Shema, and in the Amida prayer, and in the mitzva of phylacteries, and in all the mitzvot mentioned in the Torah. Rabban Gamliel says: Since he is obligated to fulfill these mitzvot associated with Shabbat, he is obligated to fulfill all of the mitzvot on Shabbat.

讜讗诪专 专讘讬 讬讜讞谞谉 转砖诪讬砖 讛诪讟讛 讗讬讻讗 讘讬谞讬讬讛讜

Rabban Gamliel鈥檚 statement is vague. The following clarifies it: Rabbi Yo岣nan said: The practical difference between them, the opinion of the anonymous first tanna and Rabbi Yo岣nan鈥檚 opinion, is with regard to sexual relations. According to Rabban Gamliel, the acute mourner is obligated in the mitzva to engage in marital intercourse with his wife on Shabbat, just as he is obligated in all the other mitzvot.

诪讗讬 诇讗讜 讘讛讗 拽讗 诪讬驻诇讙讬 讚诪专 住讘专 讬砖 讗讘讬诇讜转 讘砖讘转 讜诪专 住讘专 讗讬谉 讗讘讬诇讜转 讘砖讘转

The Gemara asks: What, is it not with regard to this issue that they disagree: Is it not that one Sage, the anonymous first tanna, holds that there is some mourning on Shabbat with regard to private issues, and therefore the mourner does not engage in sexual relations; and one Sage, Rabban Gamliel, holds that there is no mourning on Shabbat at all?

诪诪讗讬 讚诇诪讗 注讚 讻讗谉 诇讗 拽讗诪专 转谞讗 拽诪讗 讛转诐 讗诇讗 诪砖讜诐 讚诪转讜 诪讜讟诇 诇驻谞讬讜 讗讘诇 讛讻讗 讚讗讬谉 诪转讜 诪讜讟诇 诇驻谞讬讜 诇讗

The Gemara rejects this argument: From where do you reach this conclusion? Perhaps the first tanna is saying that it is prohibited for the grieving relative to engage in sexual relations in the case dealt with only there, because his deceased relative is laid out before him and has not yet been buried. But here, with regard to the period of mourning, when his dead has been buried and is no longer laid out before him, sexual relations are not prohibited.

讜注讚 讻讗谉 诇讗 拽讗诪专 专讘谉 讙诪诇讬讗诇 讛转诐 讚讗讻转讬 诇讗 讞诇 讗讘讬诇讜转 注诇讬讛 讗讘诇 讛讻讗 讚讞诇 讗讘讬诇讜转 注诇讬讛 讛讻讬 谞诪讬

And alternatively, perhaps Rabban Gamliel is saying that the grieving relative is permitted to engage in sexual relations only there, where the halakhot of mourning have not yet taken effect, as mourning begins only after the burial. But here, where the halakhot of mourning have already taken effect, he may also prohibit sexual relations.

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