Please ensure Javascript is enabled for purposes of website accessibility Skip to content

Today's Daf Yomi

February 5, 2022 | 讚壮 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 24 – Shabbat February 5

This is the daf for Shabbat. For Friday’s daf, click here.

Shmuel held there are no laws of mourning on Shabbat. The rabbis said that Shmuel held that a mourner who engages in sexual relations is liable for death at the hands of God. Rav Papa questions this as it merely says one can鈥檛 do it, but never says anything about the death penalty. He corrects them by saying that one who cuts one鈥檚 hair and doesn鈥檛 rend one鈥檚 garments is liable to the death penalty as can be derived from verses in the Torah when Nadav and Avihu died. Rav Papa’s son quotes Masechet Avel Rabati that tells the story of a mourner who engaged in sexual relations and was killed by a pig. Which mourning practices can be observed on Shabbat and which cannot? A distinction is made between private and public. Rav and Shmuel debate which are private and which are public. Shmuel also held that rending one鈥檚 garments is only performed upon hearing of the person鈥檚 death but not the next day. If so, why did Shmuel rend 13 different garments when Rav died? What are the other exceptions to the rule? Is one permitted to fix the clothing that one tore? On Shabbat one either changes out of the torn garments or moves the tear to the back. Rava says that one can wear the torn garment in its regular way in one鈥檚 house. Rav Yosef covered his head in his house in the way of the mourners. Both of these are considered keeping mourning practices in private which are permitted on Shabbat. According to Rav Gidel bar Menashia, Shmuel ruled like Rabban Gamliel in the Mishna who held that all the holidays including Rosh Hashana and Yom Kippur override shiva. Some say that his ruling was issued about infant burial. How many people need to bury the infant? An infant under 30 days is carried out by hand, over 30 days is put in a small coffin, over a year in a regular coffin, and according to Rabbi Akiva only if the child is two or has a body the size of a two-year-old. At thirty days a shura is done and the blessing of mourners and there is shiva. There is a debate regarding at what stage the community joins the funeral and the child is eulogized. It is regarding that debate that Rav Gidel passed down Shmuel鈥檚 psak. If one sat a day of shiva before Shavuot, when Shavuot ends, the mourner is considered at day fourteen as the holiday counts it as if shiva happened before and the one day of holiday counts as an additional seven days. The same is true for Rosh Hashana. Sukkot counts as 21 as Shmini Atzeret adds another 7. Kriya, revealing one鈥檚 shoulder after tearing and the meal called the seudat havraa are only for the actual mourners.

讘注讗 诪讬谞讬讛 专讘讬 讬讜讞谞谉 诪砖诪讜讗诇 讬砖 讗讘讬诇讜转 讘砖讘转 讗讜 讗讬谉 讗讘讬诇讜转 讘砖讘转 讗诪专 诇讬讛 讗讬谉 讗讘讬诇讜转 讘砖讘转

Rabbi Yo岣nan asked of Shmuel: Is there some mourning on Shabbat or is there no mourning on Shabbat at all? He said to him: There is no mourning on Shabbat at all.

讬转讘讬 专讘谞谉 拽诪讬讛 讚专讘 驻驻讗 讜拽讗诪专讬 诪砖诪讬讛 讚砖诪讜讗诇 讗讘诇 砖砖讬诪砖 诪讟转讜 讘讬诪讬 讗讘诇讜 讞讬讬讘 诪讬转讛 讗诪专 诇讬讛 专讘 驻驻讗 讗住讜专 讗转诪专 讜诪砖诪讬讛 讚专讘讬 讬讜讞谞谉 讗转诪专

The Sages sat before Rav Pappa and said in the name of Shmuel: A mourner who engaged in sexual relations during his days of mourning is liable to receive the death penalty at the hand of Heaven. Rav Pappa said to them: It was said that sexual relations are prohibited, but not that the offender is guilty of a capital crime. And the ruling was said in the name of Rabbi Yo岣nan, and not in the name of Shmuel.

讜讗讬 砖诪讬注讗 诇讻讜 诪砖诪讬讛 讚砖诪讜讗诇 讛讻讬 砖诪讬注 诇讻讜 讗诪专 专讘 转讞诇讬驻讗 讘专 讗讘讬诪讬 讗诪专 砖诪讜讗诇 讗讘诇 砖诇讗 驻专注 讜砖诇讗 驻讬专诐 讞讬讬讘 诪讬转讛 砖谞讗诪专 专讗砖讬讻诐 讗诇 转驻专注讜 讜讘讙讚讬讻诐 诇讗 转驻专讜诪讜 讜诇讗 转诪讜转讜 讜讙讜壮 讛讗 讗讞专 砖诇讗 驻专注 讜砖诇讗 驻讬专诐 讞讬讬讘 诪讬转讛

And if you heard a statement on this issue in the name of Shmuel, then you heard as follows: Rav Ta岣ifa bar Avimi said that Shmuel said: A mourner who did not let his hair grow wild and did not rend his garments is liable to receive the death penalty at the hand of Heaven, as it is stated following the deaths of Nadab and Abihu concerning the surviving sons of Aaron: 鈥淟et not the hair of your heads go loose, neither rend your clothes, that you not die鈥 (Leviticus 10:6). They were instructed not to mourn, so as not to interfere with the dedication of the Tabernacle. From here it may be deduced that any other mourner who did not let his hair grow wild or rend his clothes is liable to receive the death penalty.

讗诪专 专驻专诐 讘专 驻驻讗 转谞讗 讘讗讘诇 专讘转讬 讗讘诇 讗住讜专 诇砖诪砖 诪讟转讜 讘讬诪讬 讗讘诇讜 讜诪注砖讛 讘讗讞讚 砖砖讬诪砖 诪讟转讜 讘讬诪讬 讗讘诇讜 讜砖诪讟讜 讞讝讬专讬诐 讗转 讙讜讬讬转讜

Rafram bar Pappa said: A Sage taught in Evel Rabbati, a separate tractate devoted to the halakhot of mourning: A mourner is prohibited from engaging in sexual relations during his days of mourning. There was an incident with one who engaged in sexual relations during his days of mourning and he was punished, for after his death pigs dragged away his corpse.

讗诪专 砖诪讜讗诇 驻讞讝 讞讜讘讛 谞转专 专砖讜转

Shmuel offered a mnemonic device with regard to the observance of mourning rites on Shabbat, and said: Peh, 岣t, zayin are obligatory. These letters combine to create a mnemonic standing for: Uncovering the head [periat rosh], reversing the torn garment [岣zarat kera], and standing the bed upright [zekifat hamitta]. However, nun, tav, reish, which stand for: Wearing shoes [ne鈥檌lat hasandal], marital relations [tashmish hamitta], and hand washing [re岣tzat yadayim], are optional.

驻专讬注转 讛专讗砖 讞讝专转 拽专注 诇讗讞讜专讬讜 讝拽讬驻转 讛诪讟讛 讞讜讘讛 谞注讬诇转 讛住谞讚诇 转砖诪讬砖 讛诪讟讛 专讞讬爪转 讬讚讬诐 讜专讙诇讬诐 讘讞诪讬谉 注专讘讬转 专砖讜转 讜专讘 讗诪专 讗祝 驻专讬注转 讛专讗砖 专砖讜转

This is explained: Uncovering the head, i.e., removing the head covering usually worn by a mourner; reversing the tear to the back, so that it will not be visible; and standing the bed upright in the usual position, so that it is not overturned, are all obligatory for the mourner to uphold in honor of Shabbat. However, wearing shoes, engaging in sexual relations, and washing one鈥檚 hands and feet in hot water in the evening are optional activities on Shabbat. If a mourner wishes to refrain from them he may do so. And Rav said: Uncovering the head is also an optional activity.

讜砖诪讜讗诇 诪讗讬 砖谞讗 谞注讬诇转 讛住谞讚诇 讚专砖讜转 讚诇讗讜 讻讜诇讬 注诇诪讗 注讘讬讚讬 讚住讬讬诪讬 诪住讗谞讬讬讛讜 驻专讬注转 讛专讗砖 谞诪讬 诇讗讜 讻讜诇讬 注诇诪讗 注讘讬讚讬 讚诪讙诇讜 专讬砖讬讬讛讜

The Gemara asks: According to Shmuel, what is different about wearing shoes that it is optional? His reasoning presumably is that not everyone wears shoes at all times, and therefore not wearing shoes will not be perceived by others as a sign of mourning. If so, the same thing may be said about uncovering the head also, i.e., not everyone uncovers his head at all times, as some people always walk around with their heads wrapped. This, too, should not be seen as a clear display of mourning, and therefore uncovering one鈥檚 head should also be treated as optional.

砖诪讜讗诇 诇讟注诪讬讛 讚讗诪专 砖诪讜讗诇 讻诇 拽专注 砖讗讬谞讜 讘砖注转 讞讬诪讜诐 讗讬谞讜 拽专注 讜讻诇 注讟讬驻讛 砖讗讬谞讛 讻注讟讬驻转 讬砖诪注讗诇讬诐 讗讬谞讛 注讟讬驻讛 诪讞讜讬 专讘 谞讞诪谉 注讚 讙讜讘讬 讚讚讬拽谞讗

The Gemara answers: Shmuel conforms to his standard line of reasoning, for Shmuel said: Any rending of garments that is not done at the time of the most intense grief, i.e., the time of death, is not considered proper rending of garments. And any wrapping of the head that is not done in the manner of the wrapping of the Ishmaelites, who wrap their heads on all sides, is not considered proper wrapping. Since Shmuel requires that a mourner wrap his head in this special manner, one who acts in this way on Shabbat openly displays his mourning, as people do not ordinarily wrap their heads in this manner. What is this wrapping? Rav Na岣an demonstrated the procedure by covering up his face to the sides of the beard, leaving only the center of his face exposed.

讗诪专 专讘讬 讬注拽讘 讗诪专 专讘讬 讬讜讞谞谉 诇讗 砖谞讜 讗诇讗 砖讗讬谉 诇讜 诪谞注诇讬诐 讘专讙诇讬讜 讗讘诇 讬砖 诇讜 诪谞注诇讬诐 讘专讙诇讬讜 诪谞注诇讬讜 诪讜讻讬讞讬谉 注诇讬讜

Rabbi Ya鈥檃kov said that Rabbi Yo岣nan said: They taught that a mourner is required to remove his head covering on Shabbat only when he has no shoes on his feet, so that he not appear too obviously to be in mourning. But if he has shoes on his feet, then his shoes prove that he is not observing the rites of mourning on Shabbat.

讻诇 拽专注 砖讗讬谞讜 讘砖注转 讞讬诪讜诐 讗讬谞讜 拽专注 讜讛讗 讗诪专讜 诇讬讛 诇砖诪讜讗诇 谞讞 谞驻砖讬讛 讚专讘 拽专注 注诇讬讛 转专讬住专 诪谞讬 讗诪专 讗讝诇 讙讘专讗 讚讛讜讛 诪住转驻讬谞讗 诪讬谞讬讛 讗诪专 诇讬讛 诇专讘讬 讬讜讞谞谉 谞讞 谞驻砖讬讛 讚专讘讬 讞谞讬谞讗 拽专注 注诇讬讛 转诇讬住专 讗爪讟诇讬 诪诇转讗 讗诪专 讗讝诇 讙讘专讗 讚讛讜讛 诪住转驻讬谞讗 诪讬谞讬讛

The Gemara returns to Shmuel鈥檚 statement that any rending of garments that is not done at the time of most intense grief and pain is not considered proper rending of garments. The Gemara poses a question: But when they said to Shmuel that Rav had passed away, he rent twelve garments on account of him, and said: The man of whom I was in fear, owing to his great learning, has gone and died. Similarly, when they told Rabbi Yo岣nan that Rabbi 岣nina had passed away, he rent thirteen expensive wool [mileta] garments [itztelei] on account of him, and said: The man of whom I was in fear has gone. When each of these Sages received the news that their distinguished colleague had died, it was no longer the time of the most intense grief, i.e., the time of death, and yet they rent their garments.

砖讗谞讬 专讘谞谉 讚讻讬讜谉 讚讻诇 砖注转讗 诪讚讻专讬 砖诪注转讬讬讛讜 讻砖注转 讞讬诪讜诐 讚诪讬

The Gemara answers: The Sages are different. Since their teachings are mentioned all the time, every time they are mentioned is like the time of most intense grief, as the pain over their death is once again renewed.

讗诪专 诇讬讛 专讘讬谉 讘专 讗讚讗 诇专讘讗 讗诪专 转诇诪讬讚讱 专讘 注诪专诐 转谞讬讗 讗讘诇 讻诇 砖讘注讛 拽讜专注讜 诇驻谞讬讜 讜讗诐 讘讗 诇讛讞诇讬祝 诪讞诇讬祝 讜拽讜专注 讘砖讘转 拽讜专注讜 诇讗讞讜专讬讜 讜讗诐 讘讗 诇讛讞诇讬祝 诪讞诇讬祝 讜讗讬谞讜 拽讜专注

Ravin bar Adda said to Rava: Your student, Rav Amram, said that it is taught in a baraita as follows: For all seven days of mourning, a mourner must keep the tear in his garment before him so that it will be seen. And if he comes to change clothing, he changes and rends the new garment. On Shabbat, he turns the tear to his back, and if he comes to change clothing, he changes but does not tear the second garment. From here it seems that there is an obligation to rend garments during the entire week of mourning, not only at the most intense moment of grief.

讻讬 转谞讬讗 讛讛讬讗 讘讻讘讜讚 讗讘讬讜 讜讗诪讜

The Gemara answers: When that baraita is taught, it is referring to the specific case of rending one鈥檚 garment in honor of his father or mother. Owing to the special honor due to one鈥檚 parents, it is inappropriate for the child to wear a garment that is not torn. Consequently, if he changes clothing, he must tear the new garment, even if it is no longer the most intense time of grief.

讗讜转谉 拽专注讬谉 诪转讗讞讬谉 讗讜 讗讬谉 诪转讗讞讬谉 驻诇讬讙讬 讘讛 讗讘讜讛 讚专讘 讗讜砖注讬讗 讜讘专 拽驻专讗 讞讚 讗诪专 讗讬谉 诪转讗讞讬谉 讜讞讚 讗诪专 诪转讗讞讬谉

The Gemara asks: Those additional tears that are made in honor of one鈥檚 father or mother, may they be properly mended at the end of the son鈥檚 period of mourning, or may they not be properly mended, like the tear made for one鈥檚 father or mother at the most intense moment of grief? The Gemara answers: They disagree about this issue, the father of Rav Oshaya and bar Kappara. One said: They may not be mended, and one said: They may be mended.

转住转讬讬诐 讚讗讘讜讛 讚专讘 讗讜砖注讬讗 讚讗诪专 讗讬谉 诪转讗讞讬谉 讚讗诪专 专讘 讗讜砖注讬讗 讗讬谉 诪转讗讞讬谉 诪诪讗谉 砖诪讬注 诇讬讛 诇讗讜 诪讗讘讜讛 诇讗 诪讘专 拽驻专讗 专讘讬讛 砖诪讬注 诇讬讛

The Gemara comments: Conclude that it was Rav Oshaya鈥檚 father who said that such rents may not be properly mended, for Rav Oshaya said: Such rents may not be properly mended. From whom did he hear this halakha? Was it not from his father? The Gemara rejects this argument: No, this cannot be offered as a proof, as perhaps he heard it from bar Kappara, who was his teacher.

讗诪专 专讘讗 讗讘诇 诪讟讬讬诇 讘讗讜谞拽诇讬 讘转讜讱 讘讬转讜 讗讘讬讬 讗砖讻讞讬讛 诇专讘 讬讜住祝 讚驻专讬住 诇讬讛 住讜讚专讗 讗专讬砖讬讛 讜讗讝讬诇 讜讗转讬 讘讘讬转讬讛 讗诪专 诇讬讛 诇讗讜 住讘专 诇讛 诪专 讗讬谉 讗讘讬诇讜转 讘砖讘转 讗诪专 诇讬讛 讛讻讬 讗诪专 专讘讬 讬讜讞谞谉 讚讘专讬诐 砖讘爪讬谞注讗 谞讜讛讙

Rava said: A mourner may walk about his house in a torn robe [unkali] on Shabbat, since he is not doing so in public. It was related that Abaye found Rav Yosef walking back and forth in his house on Shabbat when he was in mourning with a scarf spread over his head in the manner of mourning. He said to him: Master, do you not maintain that there is no mourning on Shabbat? He said to him: This is what Rabbi Yo岣nan said: Matters that are in private apply, and so when one is in his house he must observe the rites of mourning even on Shabbat.

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 讜讻讜壮 讗诪专 专讘 讙讬讚诇 讘专 诪谞砖讬讗 讗诪专 砖诪讜讗诇 讛诇讻讛 讻专讘谉 讙诪诇讬讗诇

搂 The mishna taught: Rabbi Eliezer says: Since the Temple was destroyed, Shavuot is like Shabbat with regard to mourning. Rabban Gamliel says: Even Rosh HaShana and Yom Kippur are considered like Festivals. The Gemara comments that Rav Giddel bar Menashya said that Shmuel said: The halakha is in accordance with the opinion of Rabban Gamliel.

讜讗讬讻讗 讚诪转谞讬 诇讛讗 讚专讘 讙讬讚诇 讘专 诪谞砖讬讗 讗讛讗 讻诇 砖诇砖讬诐 讬讜诐 转讬谞讜拽 讬讜爪讗 讘讞讬拽 讜谞拽讘专 讘讗砖讛 讗讞转 讜砖谞讬 讗谞砖讬诐 讗讘诇 诇讗 讘讗讬砖 讗讞讚 讜砖转讬 谞砖讬诐

And some teach this ruling of Rav Giddel bar Menashya as referring to the following case: It is taught in a baraita: Within the first thirty days after birth, an infant that dies is taken out for burial in one鈥檚 bosom, that is to say, he is carried to his grave in one鈥檚 arms, not in a coffin. And he is buried by one woman and two men, there being no need for a quorum of ten men. But he should not be taken out by one man and two women, because it is prohibited for one man to seclude himself with two women.

讗讘讗 砖讗讜诇 讗讜诪专 讗祝 讘讗讬砖 讗讞讚 讜砖转讬 谞砖讬诐 讜讗讬谉 注讜诪讚讬谉 注诇讬讜 讘砖讜专讛 讜讗讬谉 讗讜诪专讬诐 注诇讬讜 讘专讻转 讗讘诇讬诐 讜转谞讞讜诪讬 讗讘诇讬诐

Abba Shaul says: The infant may be taken out even by one man and two women, for there is no concern with regard to seclusion in a time of mourning. And for such an infant, people do not stand in a line to offer their condolences to the mourners, as is ordinarily done after a burial; nor do others recite over him the mourners鈥 blessing, which is recited in the courtyard of the graveyard after the burial; nor is the usual formula for the consolation of mourners recited during the seven days of mourning.

讘谉 砖诇砖讬诐 讬讜爪讗 讘讚诇讜住拽诪讗 专讘讬 讬讛讜讚讛 讗讜诪专 诇讗 讚诇讜住拽诪讗 讛谞讬讟诇转 讘讻转祝 讗诇讗 讛谞讬讟诇转 讘讗讙驻讬讬诐 讜注讜诪讚讬谉 注诇讬讜 讘砖讜专讛 讜讗讜诪专讬诐 注诇讬讜 讘专讻转 讗讘诇讬诐 讜转谞讞讜诪讬 讗讘诇讬诐

A thirty-day-old infant that dies is taken out for burial in a coffin [deluskema]. Rabbi Yehuda says: Not in a small coffin that is carried on one鈥檚 shoulder, but rather in a coffin that is carried in the arms of two people. And for such an infant, people stand in a line to offer their condolences to the mourners. And others recite the mourners鈥 blessing at the cemetery. And people recite the consolation of mourners during the week of mourning.

讘谉 砖谞讬诐 注砖专 讞讚砖 讬讜爪讗 讘诪讟讛 专讘讬 注拽讬讘讗 讗讜诪专 讛讜讗 讘谉 砖谞讛 讜讗讘专讬讜 讻讘谉 砖转讬诐 讛讜讗 讘谉 砖转讬诐 讜讗讘专讬讜 讻讘谉 砖谞讛 讬讜爪讗 讘诪讟讛

A twelve-month-old infant is taken out for burial on a bier, just as an adult is. Rabbi Akiva says: This halakha applies if the infant that dies is one year old and his limbs are like those of a two year old, so that he looks older, or if he is two years old and his limbs are like those of a one-year-old. Only then he is taken out on a bier.

专讘讬 砖诪注讜谉 讘谉 讗诇注讝专 讗讜诪专 讛讬讜爪讗 讘诪讟讛 专讘讬诐 诪爪讛讬讘讬谉 注诇讬讜 讗讬谞讜 讬讜爪讗 讘诪讟讛 讗讬谉 专讘讬诐 诪爪讛讬讘讬谉 注诇讬讜 专讘讬 讗诇注讝专 讘谉 注讝专讬讛 讗讜诪专 谞讬讻专 诇专讘讬诐 专讘讬诐 诪转注住拽讬诐 注诪讜 讗讬谞讜 谞讬讻专 诇专讘讬诐 讗讬谉 专讘讬诐 诪转注住拽讬诐 注诪讜

Rabbi Shimon ben Elazar says: For one that is taken out on a bier, the public should grieve [matzhivin]. For one that is not taken out on a bier, the public need not grieve. Rabbi Elazar ben Azarya says: The halakha is as follows: If the infant was known to the public, because he regularly left the house and many people knew him, the public must occupy themselves with him and participate in his burial. If he was not known to the public, the public need not occupy themselves with him.

讜诪讛 讛谉 讘讛住驻讚 专讘讬 诪讗讬专 讘砖诐 专讘讬 讬砖诪注讗诇 讗讜诪专 注谞讬讬诐 讘谞讬 砖诇砖 注砖讬专讬诐 讘谞讬 讞诪砖 专讘讬 讬讛讜讚讛 讗讜诪专 诪砖诪讜 注谞讬讬诐 讘谞讬 讞诪砖 注砖讬专讬诐 讘谞讬 砖砖 讜讘谞讬 讝拽谞讬诐 讻讘谞讬 注谞讬讬诐

And what is the status of deceased infants with regard to eulogy? Rabbi Meir said in the name of Rabbi Yishmael: The children of the poor are eulogized from the age of three, whereas the children of the wealthy are eulogized from the age of five. This is because a child is the sole source of joy for the poor, and so the pain and grief of the poor over the death of a child is greater than that of the wealthy. Rabbi Yehuda said in the name of Rabbi Yishmael: The children of the poor are eulogized from the age of five, whereas the children of the wealthy are eulogized from the age of six. And the children of the elderly are treated like the children of the poor, for the death of a child is particularly painful for an older person.

讗诪专 专讘 讙讬讚诇 讘专 诪谞砖讬讗 讗诪专 专讘 讛诇讻讛 讻专讘讬 讬讛讜讚讛 砖讗诪专 诪砖讜诐 专讘讬 讬砖诪注讗诇

Rav Giddel bar Menashya said that Rav said: The halakha is in accordance with the opinion of Rabbi Yehuda, who stated it in the name of Rabbi Yishmael.

讚专砖 专讘讬 注谞谞讬 讘专 砖砖讜谉 讗驻讬转讞讗 讚讘讬 谞砖讬讗讛 讬讜诐 讗讞讚 诇驻谞讬 注爪专转 讜注爪专转 讛专讬 讻讗谉 讗专讘注讛 注砖专 砖诪注 专讘讬 讗诪讬 讜讗讬拽驻讚 讗诪专 讗讟讜 讚讬讚讬讛 讛讬讗 讚专讘讬 讗诇注讝专 讗诪专 专讘讬 讗讜砖注讬讗 讛讬讗

Rabbi Anani bar Sason taught at the entrance to the house of the Nasi: If one suffered the loss of a close relative shortly before the festival of Shavuot, his one day of mourning before Shavuot and Shavuot itself together count as fourteen days. The day before the Festival counts as seven full days of mourning because the Festival interrupts the seven-day period of mourning, and the Festival itself is counted as a seven-day Festival. Even though it is a one-day Festival, it is counted as seven days because it has the same halakha as the other Festivals. After Shavuot, then, only sixteen days are left to complete the thirty-day mourning period. Rabbi Ami heard this and became angry with him. He said: Is that to say that it is his own opinion? It is the opinion that Rabbi Elazar said that Rabbi Oshaya said.

讚专砖 专讘讬 讬爪讞拽 谞驻讞讗 讗拽讬诇注讗 讚专讬砖 讙诇讜转讗 讬讜诐 讗讞讚 诇驻谞讬 注爪专转 讜注爪专转 讛专讬 讻讗谉 讗专讘注讛 注砖专 砖诪注 专讘 砖砖转 讗讬拽驻讚 讗诪专 讗讟讜 讚讬讚讬讛 讛讬讗 讚专讘讬 讗诇注讝专 讗诪专 专讘讬 讗讜砖注讬讗 讛讬讗

Similarly Rabbi Yitz岣k Nappa岣 taught in the pavilion [kila] of the Exilarch: If one鈥檚 relative died shortly before the festival of Shavuot, his one day of mourning before Shavuot and Shavuot itself count as fourteen days. Rav Sheshet heard and became angry. He said: Is that to say that it is his own opinion? It is the opinion that Rabbi Elazar said that Rabbi Oshaya said.

讚讗诪专 专讘讬 讗诇注讝专 讗诪专 专讘讬 讗讜砖注讬讗 诪谞讬谉 诇注爪专转 砖讬砖 诇讛 转砖诇讜诪讬谉 讻诇 砖讘注讛 砖谞讗诪专 讘讞讙 讛诪爪讜转 讜讘讞讙 讛砖讘讜注讜转 诪讛 讞讙 讛诪爪讜转 讬砖 诇讛 转砖诇讜诪讬谉 讻诇 砖讘注讛 讗祝 讞讙 讛砖讘讜注讜转 讬砖 诇讛 转砖诇讜诪讬谉 讻诇 砖讘注讛

In both of these cases, a Sage presented an opinion as their own, without attributing it to the original Sage who stated it, for Rabbi Elazar said that Rabbi Oshaya said: From where is it derived that the Shavuot offerings have redress all seven subsequent days? That is to say, if someone failed to bring the Festival offering on the Festival itself, he has six more days to bring it. As it is stated: 鈥淭hree times a year shall all your males appear before the Lord your God in the place that He shall choose; on the festival of Passover, and on the festival of Shavuot, and on the festival of Sukkot鈥 (Deuteronomy 16:16). Just as the offerings of the festival of Passover have redress all seven days, as Passover is seven days long, so too the offerings of the festival of Shavuot have redress all seven days, during the week following Shavuot. From this we learn that Shavuot is treated like a seven-day Festival for all halakhic purposes.

讗讚讘专讬讛 专讘 驻驻讗 诇专讘 讗讜讬讗 住讘讗 讜讚专砖 讬讜诐 讗讞讚 诇驻谞讬 专讗砖 讛砖谞讛 讜专讗砖 讛砖谞讛 讛专讬 讻讗谉 讗专讘注讛 注砖专 讗诪专 专讘讬谞讗 讛诇讻讱 讬讜诐 讗讞讚 诇驻谞讬 讛讞讙 讜讞讙 讜砖诪讬谞讬 砖诇讜 讛专讬 讻讗谉 注砖专讬诐 讜讗讞讚 讬讜诐

Rav Pappa granted permission to Rav Avya the Elder to speak and he taught the following in public: If one鈥檚 relative died shortly before Rosh HaShana, his one day of mourning before Rosh HaShana and Rosh HaShana itself together count as fourteen days, because Rosh HaShana is treated like a seven-day Festival. Ravina said: Therefore, if a one鈥檚 relative died shortly before Sukkot, his one day of mourning before the Festival of Sukkot, and the Festival of Sukkot itself, which is seven days, and its Eighth day of Assembly, which is considered to be a separate Festival, count as twenty-one days, and he must observe only nine more days of mourning to complete the thirty-day period of mourning.

专讘讬谞讗 讗讬拽诇注 诇住讜专讗 讚驻专转 讗诪专 诇讬讛 专讘 讞讘讬讘讗 诪住讜专讗 讚驻专转 诇专讘讬谞讗 讗诪专 诪专 讬讜诐 讗讞讚 诇驻谞讬 专讗砖 讛砖谞讛 讜专讗砖 讛砖谞讛 讛专讬 讻讗谉 讗专讘注讛 注砖专 讗诪专 诇讬讛 讗谞讗 诪住转讘专讗 讻专讘谉 讙诪诇讬讗诇 讛讜讗 讚讗诪讬谞讗

It was related that Ravina happened to come to the city of Sura on the Euphrates River. Rav 岣viva from Sura on the Euphrates said to Ravina: Did the Master say that one day of mourning before Rosh HaShana and Rosh HaShana itself count as fourteen days? He said to him: I said that it stands to reason that this is so according to Rabban Gamliel, who maintains that Rosh HaShana is treated like a pilgrim Festival. But I did not rule in accordance with this opinion.

诪转谞讬壮 讗讬谉 拽讜专注讬谉 讜诇讗 讞讜诇爪讬谉 讜讗讬谉 诪讘专讬谉 讗诇讗 拽专讜讘讬讜 砖诇 诪转 讜讗讬谉 诪讘专讬谉 讗诇讗 注诇 诪讟讛 讝拽讜驻讛

MISHNA: Mourners do not rend their garments during the intermediate days of a Festival and do not remove their garments from their shoulders. And others do not provide them with a meal [mavrin] after the burial, except for close relatives of the deceased. And the consolers provide the first meal after the burial only while the mourner is sitting on an upright bed, and not on one that is overturned.

  • 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.

Want to explore more about the Daf?

See insights from our partners, contributors and community of women learners

Gefet with Rabbanit Yael Shimoni

Tearing Kriya for a Torah Scholar – Gefet 25

https://youtu.be/zWxSyb0wluw
learn daf yomi one week at a time with tamara spitz

Moed Katan: 21-29 + Siyum – Daf Yomi One Week at a Time

We continue to learn about the mourning rituals and customs. We will also learn about the different stages of the...
talking talmud_square

Moed Katan 24: The Worst

NOTE: This episode discusses infant mortality. But first, additional discussion of the rites of mourning, and how some become optional...

Moed Katan 24 – Shabbat February 5

The William Davidson Talmud | Powered by Sefaria

Moed Katan 24 – Shabbat February 5

讘注讗 诪讬谞讬讛 专讘讬 讬讜讞谞谉 诪砖诪讜讗诇 讬砖 讗讘讬诇讜转 讘砖讘转 讗讜 讗讬谉 讗讘讬诇讜转 讘砖讘转 讗诪专 诇讬讛 讗讬谉 讗讘讬诇讜转 讘砖讘转

Rabbi Yo岣nan asked of Shmuel: Is there some mourning on Shabbat or is there no mourning on Shabbat at all? He said to him: There is no mourning on Shabbat at all.

讬转讘讬 专讘谞谉 拽诪讬讛 讚专讘 驻驻讗 讜拽讗诪专讬 诪砖诪讬讛 讚砖诪讜讗诇 讗讘诇 砖砖讬诪砖 诪讟转讜 讘讬诪讬 讗讘诇讜 讞讬讬讘 诪讬转讛 讗诪专 诇讬讛 专讘 驻驻讗 讗住讜专 讗转诪专 讜诪砖诪讬讛 讚专讘讬 讬讜讞谞谉 讗转诪专

The Sages sat before Rav Pappa and said in the name of Shmuel: A mourner who engaged in sexual relations during his days of mourning is liable to receive the death penalty at the hand of Heaven. Rav Pappa said to them: It was said that sexual relations are prohibited, but not that the offender is guilty of a capital crime. And the ruling was said in the name of Rabbi Yo岣nan, and not in the name of Shmuel.

讜讗讬 砖诪讬注讗 诇讻讜 诪砖诪讬讛 讚砖诪讜讗诇 讛讻讬 砖诪讬注 诇讻讜 讗诪专 专讘 转讞诇讬驻讗 讘专 讗讘讬诪讬 讗诪专 砖诪讜讗诇 讗讘诇 砖诇讗 驻专注 讜砖诇讗 驻讬专诐 讞讬讬讘 诪讬转讛 砖谞讗诪专 专讗砖讬讻诐 讗诇 转驻专注讜 讜讘讙讚讬讻诐 诇讗 转驻专讜诪讜 讜诇讗 转诪讜转讜 讜讙讜壮 讛讗 讗讞专 砖诇讗 驻专注 讜砖诇讗 驻讬专诐 讞讬讬讘 诪讬转讛

And if you heard a statement on this issue in the name of Shmuel, then you heard as follows: Rav Ta岣ifa bar Avimi said that Shmuel said: A mourner who did not let his hair grow wild and did not rend his garments is liable to receive the death penalty at the hand of Heaven, as it is stated following the deaths of Nadab and Abihu concerning the surviving sons of Aaron: 鈥淟et not the hair of your heads go loose, neither rend your clothes, that you not die鈥 (Leviticus 10:6). They were instructed not to mourn, so as not to interfere with the dedication of the Tabernacle. From here it may be deduced that any other mourner who did not let his hair grow wild or rend his clothes is liable to receive the death penalty.

讗诪专 专驻专诐 讘专 驻驻讗 转谞讗 讘讗讘诇 专讘转讬 讗讘诇 讗住讜专 诇砖诪砖 诪讟转讜 讘讬诪讬 讗讘诇讜 讜诪注砖讛 讘讗讞讚 砖砖讬诪砖 诪讟转讜 讘讬诪讬 讗讘诇讜 讜砖诪讟讜 讞讝讬专讬诐 讗转 讙讜讬讬转讜

Rafram bar Pappa said: A Sage taught in Evel Rabbati, a separate tractate devoted to the halakhot of mourning: A mourner is prohibited from engaging in sexual relations during his days of mourning. There was an incident with one who engaged in sexual relations during his days of mourning and he was punished, for after his death pigs dragged away his corpse.

讗诪专 砖诪讜讗诇 驻讞讝 讞讜讘讛 谞转专 专砖讜转

Shmuel offered a mnemonic device with regard to the observance of mourning rites on Shabbat, and said: Peh, 岣t, zayin are obligatory. These letters combine to create a mnemonic standing for: Uncovering the head [periat rosh], reversing the torn garment [岣zarat kera], and standing the bed upright [zekifat hamitta]. However, nun, tav, reish, which stand for: Wearing shoes [ne鈥檌lat hasandal], marital relations [tashmish hamitta], and hand washing [re岣tzat yadayim], are optional.

驻专讬注转 讛专讗砖 讞讝专转 拽专注 诇讗讞讜专讬讜 讝拽讬驻转 讛诪讟讛 讞讜讘讛 谞注讬诇转 讛住谞讚诇 转砖诪讬砖 讛诪讟讛 专讞讬爪转 讬讚讬诐 讜专讙诇讬诐 讘讞诪讬谉 注专讘讬转 专砖讜转 讜专讘 讗诪专 讗祝 驻专讬注转 讛专讗砖 专砖讜转

This is explained: Uncovering the head, i.e., removing the head covering usually worn by a mourner; reversing the tear to the back, so that it will not be visible; and standing the bed upright in the usual position, so that it is not overturned, are all obligatory for the mourner to uphold in honor of Shabbat. However, wearing shoes, engaging in sexual relations, and washing one鈥檚 hands and feet in hot water in the evening are optional activities on Shabbat. If a mourner wishes to refrain from them he may do so. And Rav said: Uncovering the head is also an optional activity.

讜砖诪讜讗诇 诪讗讬 砖谞讗 谞注讬诇转 讛住谞讚诇 讚专砖讜转 讚诇讗讜 讻讜诇讬 注诇诪讗 注讘讬讚讬 讚住讬讬诪讬 诪住讗谞讬讬讛讜 驻专讬注转 讛专讗砖 谞诪讬 诇讗讜 讻讜诇讬 注诇诪讗 注讘讬讚讬 讚诪讙诇讜 专讬砖讬讬讛讜

The Gemara asks: According to Shmuel, what is different about wearing shoes that it is optional? His reasoning presumably is that not everyone wears shoes at all times, and therefore not wearing shoes will not be perceived by others as a sign of mourning. If so, the same thing may be said about uncovering the head also, i.e., not everyone uncovers his head at all times, as some people always walk around with their heads wrapped. This, too, should not be seen as a clear display of mourning, and therefore uncovering one鈥檚 head should also be treated as optional.

砖诪讜讗诇 诇讟注诪讬讛 讚讗诪专 砖诪讜讗诇 讻诇 拽专注 砖讗讬谞讜 讘砖注转 讞讬诪讜诐 讗讬谞讜 拽专注 讜讻诇 注讟讬驻讛 砖讗讬谞讛 讻注讟讬驻转 讬砖诪注讗诇讬诐 讗讬谞讛 注讟讬驻讛 诪讞讜讬 专讘 谞讞诪谉 注讚 讙讜讘讬 讚讚讬拽谞讗

The Gemara answers: Shmuel conforms to his standard line of reasoning, for Shmuel said: Any rending of garments that is not done at the time of the most intense grief, i.e., the time of death, is not considered proper rending of garments. And any wrapping of the head that is not done in the manner of the wrapping of the Ishmaelites, who wrap their heads on all sides, is not considered proper wrapping. Since Shmuel requires that a mourner wrap his head in this special manner, one who acts in this way on Shabbat openly displays his mourning, as people do not ordinarily wrap their heads in this manner. What is this wrapping? Rav Na岣an demonstrated the procedure by covering up his face to the sides of the beard, leaving only the center of his face exposed.

讗诪专 专讘讬 讬注拽讘 讗诪专 专讘讬 讬讜讞谞谉 诇讗 砖谞讜 讗诇讗 砖讗讬谉 诇讜 诪谞注诇讬诐 讘专讙诇讬讜 讗讘诇 讬砖 诇讜 诪谞注诇讬诐 讘专讙诇讬讜 诪谞注诇讬讜 诪讜讻讬讞讬谉 注诇讬讜

Rabbi Ya鈥檃kov said that Rabbi Yo岣nan said: They taught that a mourner is required to remove his head covering on Shabbat only when he has no shoes on his feet, so that he not appear too obviously to be in mourning. But if he has shoes on his feet, then his shoes prove that he is not observing the rites of mourning on Shabbat.

讻诇 拽专注 砖讗讬谞讜 讘砖注转 讞讬诪讜诐 讗讬谞讜 拽专注 讜讛讗 讗诪专讜 诇讬讛 诇砖诪讜讗诇 谞讞 谞驻砖讬讛 讚专讘 拽专注 注诇讬讛 转专讬住专 诪谞讬 讗诪专 讗讝诇 讙讘专讗 讚讛讜讛 诪住转驻讬谞讗 诪讬谞讬讛 讗诪专 诇讬讛 诇专讘讬 讬讜讞谞谉 谞讞 谞驻砖讬讛 讚专讘讬 讞谞讬谞讗 拽专注 注诇讬讛 转诇讬住专 讗爪讟诇讬 诪诇转讗 讗诪专 讗讝诇 讙讘专讗 讚讛讜讛 诪住转驻讬谞讗 诪讬谞讬讛

The Gemara returns to Shmuel鈥檚 statement that any rending of garments that is not done at the time of most intense grief and pain is not considered proper rending of garments. The Gemara poses a question: But when they said to Shmuel that Rav had passed away, he rent twelve garments on account of him, and said: The man of whom I was in fear, owing to his great learning, has gone and died. Similarly, when they told Rabbi Yo岣nan that Rabbi 岣nina had passed away, he rent thirteen expensive wool [mileta] garments [itztelei] on account of him, and said: The man of whom I was in fear has gone. When each of these Sages received the news that their distinguished colleague had died, it was no longer the time of the most intense grief, i.e., the time of death, and yet they rent their garments.

砖讗谞讬 专讘谞谉 讚讻讬讜谉 讚讻诇 砖注转讗 诪讚讻专讬 砖诪注转讬讬讛讜 讻砖注转 讞讬诪讜诐 讚诪讬

The Gemara answers: The Sages are different. Since their teachings are mentioned all the time, every time they are mentioned is like the time of most intense grief, as the pain over their death is once again renewed.

讗诪专 诇讬讛 专讘讬谉 讘专 讗讚讗 诇专讘讗 讗诪专 转诇诪讬讚讱 专讘 注诪专诐 转谞讬讗 讗讘诇 讻诇 砖讘注讛 拽讜专注讜 诇驻谞讬讜 讜讗诐 讘讗 诇讛讞诇讬祝 诪讞诇讬祝 讜拽讜专注 讘砖讘转 拽讜专注讜 诇讗讞讜专讬讜 讜讗诐 讘讗 诇讛讞诇讬祝 诪讞诇讬祝 讜讗讬谞讜 拽讜专注

Ravin bar Adda said to Rava: Your student, Rav Amram, said that it is taught in a baraita as follows: For all seven days of mourning, a mourner must keep the tear in his garment before him so that it will be seen. And if he comes to change clothing, he changes and rends the new garment. On Shabbat, he turns the tear to his back, and if he comes to change clothing, he changes but does not tear the second garment. From here it seems that there is an obligation to rend garments during the entire week of mourning, not only at the most intense moment of grief.

讻讬 转谞讬讗 讛讛讬讗 讘讻讘讜讚 讗讘讬讜 讜讗诪讜

The Gemara answers: When that baraita is taught, it is referring to the specific case of rending one鈥檚 garment in honor of his father or mother. Owing to the special honor due to one鈥檚 parents, it is inappropriate for the child to wear a garment that is not torn. Consequently, if he changes clothing, he must tear the new garment, even if it is no longer the most intense time of grief.

讗讜转谉 拽专注讬谉 诪转讗讞讬谉 讗讜 讗讬谉 诪转讗讞讬谉 驻诇讬讙讬 讘讛 讗讘讜讛 讚专讘 讗讜砖注讬讗 讜讘专 拽驻专讗 讞讚 讗诪专 讗讬谉 诪转讗讞讬谉 讜讞讚 讗诪专 诪转讗讞讬谉

The Gemara asks: Those additional tears that are made in honor of one鈥檚 father or mother, may they be properly mended at the end of the son鈥檚 period of mourning, or may they not be properly mended, like the tear made for one鈥檚 father or mother at the most intense moment of grief? The Gemara answers: They disagree about this issue, the father of Rav Oshaya and bar Kappara. One said: They may not be mended, and one said: They may be mended.

转住转讬讬诐 讚讗讘讜讛 讚专讘 讗讜砖注讬讗 讚讗诪专 讗讬谉 诪转讗讞讬谉 讚讗诪专 专讘 讗讜砖注讬讗 讗讬谉 诪转讗讞讬谉 诪诪讗谉 砖诪讬注 诇讬讛 诇讗讜 诪讗讘讜讛 诇讗 诪讘专 拽驻专讗 专讘讬讛 砖诪讬注 诇讬讛

The Gemara comments: Conclude that it was Rav Oshaya鈥檚 father who said that such rents may not be properly mended, for Rav Oshaya said: Such rents may not be properly mended. From whom did he hear this halakha? Was it not from his father? The Gemara rejects this argument: No, this cannot be offered as a proof, as perhaps he heard it from bar Kappara, who was his teacher.

讗诪专 专讘讗 讗讘诇 诪讟讬讬诇 讘讗讜谞拽诇讬 讘转讜讱 讘讬转讜 讗讘讬讬 讗砖讻讞讬讛 诇专讘 讬讜住祝 讚驻专讬住 诇讬讛 住讜讚专讗 讗专讬砖讬讛 讜讗讝讬诇 讜讗转讬 讘讘讬转讬讛 讗诪专 诇讬讛 诇讗讜 住讘专 诇讛 诪专 讗讬谉 讗讘讬诇讜转 讘砖讘转 讗诪专 诇讬讛 讛讻讬 讗诪专 专讘讬 讬讜讞谞谉 讚讘专讬诐 砖讘爪讬谞注讗 谞讜讛讙

Rava said: A mourner may walk about his house in a torn robe [unkali] on Shabbat, since he is not doing so in public. It was related that Abaye found Rav Yosef walking back and forth in his house on Shabbat when he was in mourning with a scarf spread over his head in the manner of mourning. He said to him: Master, do you not maintain that there is no mourning on Shabbat? He said to him: This is what Rabbi Yo岣nan said: Matters that are in private apply, and so when one is in his house he must observe the rites of mourning even on Shabbat.

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 讜讻讜壮 讗诪专 专讘 讙讬讚诇 讘专 诪谞砖讬讗 讗诪专 砖诪讜讗诇 讛诇讻讛 讻专讘谉 讙诪诇讬讗诇

搂 The mishna taught: Rabbi Eliezer says: Since the Temple was destroyed, Shavuot is like Shabbat with regard to mourning. Rabban Gamliel says: Even Rosh HaShana and Yom Kippur are considered like Festivals. The Gemara comments that Rav Giddel bar Menashya said that Shmuel said: The halakha is in accordance with the opinion of Rabban Gamliel.

讜讗讬讻讗 讚诪转谞讬 诇讛讗 讚专讘 讙讬讚诇 讘专 诪谞砖讬讗 讗讛讗 讻诇 砖诇砖讬诐 讬讜诐 转讬谞讜拽 讬讜爪讗 讘讞讬拽 讜谞拽讘专 讘讗砖讛 讗讞转 讜砖谞讬 讗谞砖讬诐 讗讘诇 诇讗 讘讗讬砖 讗讞讚 讜砖转讬 谞砖讬诐

And some teach this ruling of Rav Giddel bar Menashya as referring to the following case: It is taught in a baraita: Within the first thirty days after birth, an infant that dies is taken out for burial in one鈥檚 bosom, that is to say, he is carried to his grave in one鈥檚 arms, not in a coffin. And he is buried by one woman and two men, there being no need for a quorum of ten men. But he should not be taken out by one man and two women, because it is prohibited for one man to seclude himself with two women.

讗讘讗 砖讗讜诇 讗讜诪专 讗祝 讘讗讬砖 讗讞讚 讜砖转讬 谞砖讬诐 讜讗讬谉 注讜诪讚讬谉 注诇讬讜 讘砖讜专讛 讜讗讬谉 讗讜诪专讬诐 注诇讬讜 讘专讻转 讗讘诇讬诐 讜转谞讞讜诪讬 讗讘诇讬诐

Abba Shaul says: The infant may be taken out even by one man and two women, for there is no concern with regard to seclusion in a time of mourning. And for such an infant, people do not stand in a line to offer their condolences to the mourners, as is ordinarily done after a burial; nor do others recite over him the mourners鈥 blessing, which is recited in the courtyard of the graveyard after the burial; nor is the usual formula for the consolation of mourners recited during the seven days of mourning.

讘谉 砖诇砖讬诐 讬讜爪讗 讘讚诇讜住拽诪讗 专讘讬 讬讛讜讚讛 讗讜诪专 诇讗 讚诇讜住拽诪讗 讛谞讬讟诇转 讘讻转祝 讗诇讗 讛谞讬讟诇转 讘讗讙驻讬讬诐 讜注讜诪讚讬谉 注诇讬讜 讘砖讜专讛 讜讗讜诪专讬诐 注诇讬讜 讘专讻转 讗讘诇讬诐 讜转谞讞讜诪讬 讗讘诇讬诐

A thirty-day-old infant that dies is taken out for burial in a coffin [deluskema]. Rabbi Yehuda says: Not in a small coffin that is carried on one鈥檚 shoulder, but rather in a coffin that is carried in the arms of two people. And for such an infant, people stand in a line to offer their condolences to the mourners. And others recite the mourners鈥 blessing at the cemetery. And people recite the consolation of mourners during the week of mourning.

讘谉 砖谞讬诐 注砖专 讞讚砖 讬讜爪讗 讘诪讟讛 专讘讬 注拽讬讘讗 讗讜诪专 讛讜讗 讘谉 砖谞讛 讜讗讘专讬讜 讻讘谉 砖转讬诐 讛讜讗 讘谉 砖转讬诐 讜讗讘专讬讜 讻讘谉 砖谞讛 讬讜爪讗 讘诪讟讛

A twelve-month-old infant is taken out for burial on a bier, just as an adult is. Rabbi Akiva says: This halakha applies if the infant that dies is one year old and his limbs are like those of a two year old, so that he looks older, or if he is two years old and his limbs are like those of a one-year-old. Only then he is taken out on a bier.

专讘讬 砖诪注讜谉 讘谉 讗诇注讝专 讗讜诪专 讛讬讜爪讗 讘诪讟讛 专讘讬诐 诪爪讛讬讘讬谉 注诇讬讜 讗讬谞讜 讬讜爪讗 讘诪讟讛 讗讬谉 专讘讬诐 诪爪讛讬讘讬谉 注诇讬讜 专讘讬 讗诇注讝专 讘谉 注讝专讬讛 讗讜诪专 谞讬讻专 诇专讘讬诐 专讘讬诐 诪转注住拽讬诐 注诪讜 讗讬谞讜 谞讬讻专 诇专讘讬诐 讗讬谉 专讘讬诐 诪转注住拽讬诐 注诪讜

Rabbi Shimon ben Elazar says: For one that is taken out on a bier, the public should grieve [matzhivin]. For one that is not taken out on a bier, the public need not grieve. Rabbi Elazar ben Azarya says: The halakha is as follows: If the infant was known to the public, because he regularly left the house and many people knew him, the public must occupy themselves with him and participate in his burial. If he was not known to the public, the public need not occupy themselves with him.

讜诪讛 讛谉 讘讛住驻讚 专讘讬 诪讗讬专 讘砖诐 专讘讬 讬砖诪注讗诇 讗讜诪专 注谞讬讬诐 讘谞讬 砖诇砖 注砖讬专讬诐 讘谞讬 讞诪砖 专讘讬 讬讛讜讚讛 讗讜诪专 诪砖诪讜 注谞讬讬诐 讘谞讬 讞诪砖 注砖讬专讬诐 讘谞讬 砖砖 讜讘谞讬 讝拽谞讬诐 讻讘谞讬 注谞讬讬诐

And what is the status of deceased infants with regard to eulogy? Rabbi Meir said in the name of Rabbi Yishmael: The children of the poor are eulogized from the age of three, whereas the children of the wealthy are eulogized from the age of five. This is because a child is the sole source of joy for the poor, and so the pain and grief of the poor over the death of a child is greater than that of the wealthy. Rabbi Yehuda said in the name of Rabbi Yishmael: The children of the poor are eulogized from the age of five, whereas the children of the wealthy are eulogized from the age of six. And the children of the elderly are treated like the children of the poor, for the death of a child is particularly painful for an older person.

讗诪专 专讘 讙讬讚诇 讘专 诪谞砖讬讗 讗诪专 专讘 讛诇讻讛 讻专讘讬 讬讛讜讚讛 砖讗诪专 诪砖讜诐 专讘讬 讬砖诪注讗诇

Rav Giddel bar Menashya said that Rav said: The halakha is in accordance with the opinion of Rabbi Yehuda, who stated it in the name of Rabbi Yishmael.

讚专砖 专讘讬 注谞谞讬 讘专 砖砖讜谉 讗驻讬转讞讗 讚讘讬 谞砖讬讗讛 讬讜诐 讗讞讚 诇驻谞讬 注爪专转 讜注爪专转 讛专讬 讻讗谉 讗专讘注讛 注砖专 砖诪注 专讘讬 讗诪讬 讜讗讬拽驻讚 讗诪专 讗讟讜 讚讬讚讬讛 讛讬讗 讚专讘讬 讗诇注讝专 讗诪专 专讘讬 讗讜砖注讬讗 讛讬讗

Rabbi Anani bar Sason taught at the entrance to the house of the Nasi: If one suffered the loss of a close relative shortly before the festival of Shavuot, his one day of mourning before Shavuot and Shavuot itself together count as fourteen days. The day before the Festival counts as seven full days of mourning because the Festival interrupts the seven-day period of mourning, and the Festival itself is counted as a seven-day Festival. Even though it is a one-day Festival, it is counted as seven days because it has the same halakha as the other Festivals. After Shavuot, then, only sixteen days are left to complete the thirty-day mourning period. Rabbi Ami heard this and became angry with him. He said: Is that to say that it is his own opinion? It is the opinion that Rabbi Elazar said that Rabbi Oshaya said.

讚专砖 专讘讬 讬爪讞拽 谞驻讞讗 讗拽讬诇注讗 讚专讬砖 讙诇讜转讗 讬讜诐 讗讞讚 诇驻谞讬 注爪专转 讜注爪专转 讛专讬 讻讗谉 讗专讘注讛 注砖专 砖诪注 专讘 砖砖转 讗讬拽驻讚 讗诪专 讗讟讜 讚讬讚讬讛 讛讬讗 讚专讘讬 讗诇注讝专 讗诪专 专讘讬 讗讜砖注讬讗 讛讬讗

Similarly Rabbi Yitz岣k Nappa岣 taught in the pavilion [kila] of the Exilarch: If one鈥檚 relative died shortly before the festival of Shavuot, his one day of mourning before Shavuot and Shavuot itself count as fourteen days. Rav Sheshet heard and became angry. He said: Is that to say that it is his own opinion? It is the opinion that Rabbi Elazar said that Rabbi Oshaya said.

讚讗诪专 专讘讬 讗诇注讝专 讗诪专 专讘讬 讗讜砖注讬讗 诪谞讬谉 诇注爪专转 砖讬砖 诇讛 转砖诇讜诪讬谉 讻诇 砖讘注讛 砖谞讗诪专 讘讞讙 讛诪爪讜转 讜讘讞讙 讛砖讘讜注讜转 诪讛 讞讙 讛诪爪讜转 讬砖 诇讛 转砖诇讜诪讬谉 讻诇 砖讘注讛 讗祝 讞讙 讛砖讘讜注讜转 讬砖 诇讛 转砖诇讜诪讬谉 讻诇 砖讘注讛

In both of these cases, a Sage presented an opinion as their own, without attributing it to the original Sage who stated it, for Rabbi Elazar said that Rabbi Oshaya said: From where is it derived that the Shavuot offerings have redress all seven subsequent days? That is to say, if someone failed to bring the Festival offering on the Festival itself, he has six more days to bring it. As it is stated: 鈥淭hree times a year shall all your males appear before the Lord your God in the place that He shall choose; on the festival of Passover, and on the festival of Shavuot, and on the festival of Sukkot鈥 (Deuteronomy 16:16). Just as the offerings of the festival of Passover have redress all seven days, as Passover is seven days long, so too the offerings of the festival of Shavuot have redress all seven days, during the week following Shavuot. From this we learn that Shavuot is treated like a seven-day Festival for all halakhic purposes.

讗讚讘专讬讛 专讘 驻驻讗 诇专讘 讗讜讬讗 住讘讗 讜讚专砖 讬讜诐 讗讞讚 诇驻谞讬 专讗砖 讛砖谞讛 讜专讗砖 讛砖谞讛 讛专讬 讻讗谉 讗专讘注讛 注砖专 讗诪专 专讘讬谞讗 讛诇讻讱 讬讜诐 讗讞讚 诇驻谞讬 讛讞讙 讜讞讙 讜砖诪讬谞讬 砖诇讜 讛专讬 讻讗谉 注砖专讬诐 讜讗讞讚 讬讜诐

Rav Pappa granted permission to Rav Avya the Elder to speak and he taught the following in public: If one鈥檚 relative died shortly before Rosh HaShana, his one day of mourning before Rosh HaShana and Rosh HaShana itself together count as fourteen days, because Rosh HaShana is treated like a seven-day Festival. Ravina said: Therefore, if a one鈥檚 relative died shortly before Sukkot, his one day of mourning before the Festival of Sukkot, and the Festival of Sukkot itself, which is seven days, and its Eighth day of Assembly, which is considered to be a separate Festival, count as twenty-one days, and he must observe only nine more days of mourning to complete the thirty-day period of mourning.

专讘讬谞讗 讗讬拽诇注 诇住讜专讗 讚驻专转 讗诪专 诇讬讛 专讘 讞讘讬讘讗 诪住讜专讗 讚驻专转 诇专讘讬谞讗 讗诪专 诪专 讬讜诐 讗讞讚 诇驻谞讬 专讗砖 讛砖谞讛 讜专讗砖 讛砖谞讛 讛专讬 讻讗谉 讗专讘注讛 注砖专 讗诪专 诇讬讛 讗谞讗 诪住转讘专讗 讻专讘谉 讙诪诇讬讗诇 讛讜讗 讚讗诪讬谞讗

It was related that Ravina happened to come to the city of Sura on the Euphrates River. Rav 岣viva from Sura on the Euphrates said to Ravina: Did the Master say that one day of mourning before Rosh HaShana and Rosh HaShana itself count as fourteen days? He said to him: I said that it stands to reason that this is so according to Rabban Gamliel, who maintains that Rosh HaShana is treated like a pilgrim Festival. But I did not rule in accordance with this opinion.

诪转谞讬壮 讗讬谉 拽讜专注讬谉 讜诇讗 讞讜诇爪讬谉 讜讗讬谉 诪讘专讬谉 讗诇讗 拽专讜讘讬讜 砖诇 诪转 讜讗讬谉 诪讘专讬谉 讗诇讗 注诇 诪讟讛 讝拽讜驻讛

MISHNA: Mourners do not rend their garments during the intermediate days of a Festival and do not remove their garments from their shoulders. And others do not provide them with a meal [mavrin] after the burial, except for close relatives of the deceased. And the consolers provide the first meal after the burial only while the mourner is sitting on an upright bed, and not on one that is overturned.

Scroll To Top