Ready to get started?

Sign up for free or Login

My learning

Notifications

User account settings

Today’s Daf – Chullin 25 / May. 25th, 2026 / ט׳ בסיון תשפ״ו

Search

Ready to get started?

Sign up for free or Login

Back to masechet

Start now

Moed Katan 24

02.05.2022 | ד׳ באדר א׳ תשפ״ב

Zoom @ 07:15AM (IST)

Share this shiur:

02.04.2022 | ג׳ באדר א׳ תשפ״ב

This week’s learning is sponsored by Sara Averick in loving memory of her mother, Leah Shifrin Averick, לאה בת יהודה לייב חייקל וחיה מאשה. “She infused her many descendants with her love for Torah, Israel and the Jewish people.”

This week’s learning is sponsored by Elana and Daniel Storch in honor of their youngest daughter Arianne Yael’s engagement to Brett Aiken and for a for a refuah shleima for Ilana Malka bat Aviva Tamar and Leah Maritza bat Raizel. “We are thrilled to share besorot tovot with our Hadran Family. We pray that the chuppah will take place בשעה טובה ומוצלחת and they should be zoche to build a בית נאמן בישראל.

Want to dedicate learning? Get started here:

02.04.2022 | ג׳ באדר א׳ תשפ״ב

English

עברית

podcast placeholder

0:00

0:00

podcast placeholder

0:00

0:00

Summary

Download for offline learning

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’t do it, but never says anything about the death penalty. He corrects them by saying that one who cuts one’s hair and doesn’t rend one’s 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’s garments is only performed upon hearing of the person’s 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’s 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’s 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’s shoulder after tearing and the meal called the seudat havraa are only for the actual mourners.

Today’s daily daf tools:

This week’s learning is sponsored by Sara Averick in loving memory of her mother, Leah Shifrin Averick, לאה בת יהודה לייב חייקל וחיה מאשה. “She infused her many descendants with her love for Torah, Israel and the Jewish people.”

This week’s learning is sponsored by Elana and Daniel Storch in honor of their youngest daughter Arianne Yael’s engagement to Brett Aiken and for a for a refuah shleima for Ilana Malka bat Aviva Tamar and Leah Maritza bat Raizel. “We are thrilled to share besorot tovot with our Hadran Family. We pray that the chuppah will take place בשעה טובה ומוצלחת and they should be zoche to build a בית נאמן בישראל.

Moed Katan 24

בְּעָא מִינֵּיהּ רַבִּי יוֹחָנָן מִשְּׁמוּאֵל: יֵשׁ אֲבֵילוּת בְּשַׁבָּת אוֹ אֵין אֲבֵילוּת בְּשַׁבָּת? אֲמַר לֵיהּ: אֵין אֲבֵילוּת בְּשַׁבָּת.

Rabbi Yoḥanan 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.

יָתְבִי רַבָּנַן קַמֵּיהּ דְּרַב פָּפָּא וְקָאָמְרִי מִשְּׁמֵיהּ דִּשְׁמוּאֵל: אָבֵל שֶׁשִּׁימֵּשׁ מִטָּתוֹ בִּימֵי אֶבְלוֹ — חַיָּיב מִיתָה. אֲמַר לֵיהּ רַב פָּפָּא: אָסוּר אִתְּמַר, וּמִשְּׁמֵיהּ דְּרַבִּי יוֹחָנָן אִתְּמַר,

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 Yoḥanan, and not in the name of Shmuel.

וְאִי שְׁמִיעָא לְכוּ מִשְּׁמֵיהּ דִּשְׁמוּאֵל, הָכִי שְׁמִיעַ לְכוּ: אָמַר רַב תַּחְלִיפָא בַּר אֲבִימִי אָמַר שְׁמוּאֵל: אָבֵל שֶׁלֹּא פֵּרַע וְשֶׁלֹּא פֵּירַם — חַיָּיב מִיתָה, שֶׁנֶּאֱמַר: ״רָאשֵׁיכֶם אַל תִּפְרָעוּ וּבִגְדֵיכֶם לֹא תִפְרוֹמוּ וְלֹא תָמוּתוּ וְגוֹ׳״, הָא אַחֵר שֶׁלֹּא פֵּרַע וְשֶׁלֹּא פֵּירַם — חַיָּיב מִיתָה.

And if you heard a statement on this issue in the name of Shmuel, then you heard as follows: Rav Taḥlifa 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: “Let not the hair of your heads go loose, neither rend your clothes, that you not die” (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.

אָמַר רַפְרָם בַּר פָּפָּא, תָּנָא בְּאֵבֶל רַבָּתִי: אָבֵל אָסוּר לְשַׁמֵּשׁ מִטָּתוֹ בִּימֵי אֶבְלוֹ, וּמַעֲשֶׂה בְּאֶחָד שֶׁשִּׁימֵּשׁ מִטָּתוֹ בִּימֵי אֶבְלוֹ, וְשָׁמְטוּ חֲזִירִים אֶת גְּוִיָּיתוֹ.

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.

אָמַר שְׁמוּאֵל: פַּחַ״ז חוֹבָה, נֶתֶ״ר רְשׁוּת.

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

פְּרִיעַת הָרֹאשׁ, חֲזָרַת קֶרַע לַאֲחוֹרָיו, זְקִיפַת הַמִּטָּה — חוֹבָה. נְעִילַת הַסַּנְדָּל, תַּשְׁמִישׁ הַמִּטָּה, רְחִיצַת יָדַיִם וְרַגְלַיִם בְּחַמִּין עַרְבִית — רְשׁוּת. וְרַב אָמַר: אַף פְּרִיעַת הָרֹאשׁ רְשׁוּת.

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’s 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.

וּשְׁמוּאֵל, מַאי שְׁנָא נְעִילַת הַסַּנְדָּל דִּרְשׁוּת — דְּלָאו כּוּלֵּי עָלְמָא עֲבִידִי דְּסָיְימִי מְסָאנַיְיהוּ. פְּרִיעַת הָרֹאשׁ נָמֵי, לָאו כּוּלֵּי עָלְמָא עֲבִידִי דִּמְגַלּוּ רֵישַׁיְיהוּ!

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’s head should also be treated as optional.

שְׁמוּאֵל לְטַעְמֵיהּ, דְּאָמַר שְׁמוּאֵל: כׇּל קֶרַע שֶׁאֵינוֹ בִּשְׁעַת חִימּוּם — אֵינוֹ קֶרַע. וְכׇל עֲטִיפָה שֶׁאֵינָהּ כַּעֲטִיפַת יִשְׁמְעֵאלִים — אֵינָהּ עֲטִיפָה. מַחְוֵי רַב נַחְמָן עַד גּוּבֵּי דְּדִיקְנָא.

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 Naḥman demonstrated the procedure by covering up his face to the sides of the beard, leaving only the center of his face exposed.

אָמַר רַבִּי יַעֲקֹב אָמַר רַבִּי יוֹחָנָן: לֹא שָׁנוּ אֶלָּא שֶׁאֵין לוֹ מִנְעָלִים בְּרַגְלָיו, אֲבָל יֵשׁ לוֹ מִנְעָלִים בְּרַגְלָיו — מִנְעָלָיו מוֹכִיחִין עָלָיו.

Rabbi Ya’akov said that Rabbi Yoḥanan 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.

כׇּל קֶרַע שֶׁאֵינוֹ בִּשְׁעַת חִימּוּם אֵינוֹ קֶרַע — וְהָא אֲמַרוּ לֵיהּ לִשְׁמוּאֵל: נָח נַפְשֵׁיהּ דְּרַב, קְרַע עֲלֵיהּ תְּרֵיסַר מָנֵי. אֲמַר: אֲזַל גַּבְרָא דַּהֲוָה מִסְתְּפֵינָא מִינֵּיהּ. אֲמַר לֵיהּ לְרַבִּי יוֹחָנָן: נָח נַפְשֵׁיהּ דְּרַבִּי חֲנִינָא. קְרַע עֲלֵיהּ תְּלֵיסַר אִצְטְלֵי מֵלָתָא. אֲמַר: אֲזַל גַּבְרָא דַּהֲוָה מִסְתְּפֵינָא מִינֵּיהּ!

The Gemara returns to Shmuel’s 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 Yoḥanan that Rabbi Ḥanina 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.

שָׁאנֵי רַבָּנַן, דְּכֵיוָן דְּכֹל שַׁעְתָּא מַדְכְּרִי שְׁמַעְתַּיְיהוּ — כִּשְׁעַת חִימּוּם דָּמֵי.

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.

אֲמַר לֵיהּ רָבִין בַּר אַדָּא לְרָבָא: אָמַר תַּלְמִידְךָ רַב עַמְרָם, תַּנְיָא: אָבֵל, כׇּל שִׁבְעָה קוֹרְעוֹ לְפָנָיו, וְאִם בָּא לְהַחֲלִיף — מַחְלִיף וְקוֹרֵעַ. בְּשַׁבָּת, קוֹרְעוֹ לַאֲחוֹרָיו, וְאִם בָּא לְהַחֲלִיף — מַחְלִיף וְאֵינוֹ קוֹרֵעַ!

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.

כִּי תַּנְיָא הָהִיא, בִּכְבוֹד אָבִיו וְאִמּוֹ.

The Gemara answers: When that baraita is taught, it is referring to the specific case of rending one’s garment in honor of his father or mother. Owing to the special honor due to one’s 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.

אוֹתָן קְרָעִין מִתְאַחִין, אוֹ אֵין מִתְאַחִין? פְּלִיגִי בַּהּ אֲבוּהּ דְּרַב אוֹשַׁעְיָא וּבַר קַפָּרָא. חַד אָמַר: אֵין מִתְאַחִין, וְחַד אָמַר: מִתְאַחִין.

The Gemara asks: Those additional tears that are made in honor of one’s father or mother, may they be properly mended at the end of the son’s period of mourning, or may they not be properly mended, like the tear made for one’s 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.

תִּסְתַּיֵּים דַּאֲבוּהּ דְּרַב אוֹשַׁעְיָא דְּאָמַר אֵין מִתְאַחִין. דְּאָמַר רַב אוֹשַׁעְיָא: אֵין מִתְאַחִין, מִמַּאן שְׁמִיעַ לֵיהּ — לָאו מֵאֲבוּהּ? לָא, מִבַּר קַפָּרָא רַבֵּיהּ שְׁמִיעַ לֵיהּ.

The Gemara comments: Conclude that it was Rav Oshaya’s 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.

אָמַר רָבָא: אָבֵל מְטַיֵּיל בְּאוּנְקְלִי בְּתוֹךְ בֵּיתוֹ. אַבָּיֵי אַשְׁכְּחֵיהּ לְרַב יוֹסֵף דִּפְרִיס לֵיהּ סוּדָרָא אַרֵישֵׁיהּ וְאָזֵיל וְאָתֵי בְּבֵיתֵיהּ. אֲמַר לֵיהּ: לָאו סָבַר לַהּ מָר אֵין אֲבֵילוּת בְּשַׁבָּת? אֲמַר לֵיהּ, הָכִי אָמַר רַבִּי יוֹחָנָן: דְּבָרִים שֶׁבְּצִינְעָא — נוֹהֵג.

§ 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 Yoḥanan 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.

רַבִּי אֱלִיעֶזֶר אוֹמֵר: מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ עֲצֶרֶת כַּשַּׁבָּת וְכוּ׳. אָמַר רַב גִּידֵּל בַּר מְנַשְּׁיָא אָמַר שְׁמוּאֵל: הֲלָכָה כְּרַבָּן גַּמְלִיאֵל.

§ 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.

וְאִיכָּא דְּמַתְנֵי לְהָא דְּרַב גִּידֵּל בַּר מְנַשְּׁיָא אַהָא: כׇּל שְׁלֹשִׁים יוֹם, תִּינוֹק יוֹצֵא בַּחֵיק, וְנִקְבָּר בְּאִשָּׁה אַחַת וּשְׁנֵי אֲנָשִׁים. אֲבָל לֹא בְּאִישׁ אֶחָד וּשְׁתֵּי נָשִׁים.

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’s bosom, that is to say, he is carried to his grave in one’s 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.

אַבָּא שָׁאוּל אוֹמֵר: אַף בְּאִישׁ אֶחָד וּשְׁתֵּי נָשִׁים. וְאֵין עוֹמְדִין עָלָיו בְּשׁוּרָה. וְאֵין אוֹמְרִים עָלָיו בִּרְכַּת אֲבֵלִים וְתַנְחוּמֵי אֲבֵלִים.

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’ 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.

בֶּן שְׁלֹשִׁים יוֹצֵא בִּדְלוֹסְקָמָא. רַבִּי יְהוּדָה אוֹמֵר: לֹא דְּלוֹסְקָמָא הַנִּיטֶּלֶת בַּכָּתֵף, אֶלָּא הַנִּיטֶּלֶת בָּאֲגַפַּיִים. וְעוֹמְדִין עָלָיו בְּשׁוּרָה, וְאוֹמְרִים עָלָיו בִּרְכַּת אֲבֵלִים וְתַנְחוּמֵי אֲבֵלִים.

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’s 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’ blessing at the cemetery. And people recite the consolation of mourners during the week of mourning.

בֶּן שְׁנֵים עָשָׂר חֹדֶשׁ יוֹצֵא בְּמִטָּה. רַבִּי עֲקִיבָא אוֹמֵר: הוּא בֶּן שָׁנָה וְאֵבָרָיו כְּבֶן שְׁתַּיִם, הוּא בֶּן שְׁתַּיִם וְאֵבָרָיו כְּבֶן שָׁנָה — יוֹצֵא בְּמִטָּה.

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.

רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר: הַיּוֹצֵא בְּמִטָּה — רַבִּים מַצְהִיבִין עָלָיו. אֵינוֹ יוֹצֵא בְּמִטָּה — אֵין רַבִּים מַצְהִיבִין עָלָיו. רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר: נִיכָּר לָרַבִּים — רַבִּים מִתְעַסְּקִים עִמּוֹ, אֵינוֹ נִיכָּר לָרַבִּים — אֵין רַבִּים מִתְעַסְּקִים עִמּוֹ.

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.

וּמָה הֵן בְּהֶסְפֵּד? רַבִּי מֵאִיר בְּשֵׁם רַבִּי יִשְׁמָעֵאל אוֹמֵר: עֲנִיִּים — בְּנֵי שָׁלֹשׁ, עֲשִׁירִים — בְּנֵי חָמֵשׁ. רַבִּי יְהוּדָה אוֹמֵר מִשְּׁמוֹ: עֲנִיִּים — בְּנֵי חָמֵשׁ, עֲשִׁירִים — בְּנֵי שֵׁשׁ, וּבְנֵי זְקֵנִים — כִּבְנֵי עֲנִיִּים.

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.

אָמַר רַב גִּידֵּל בַּר מְנַשְּׁיָא אָמַר רַב: הֲלָכָה כְּרַבִּי יְהוּדָה שֶׁאָמַר מִשּׁוּם רַבִּי יִשְׁמָעֵאל.

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.

דָּרֵשׁ רַבִּי עֲנָנִי בַּר שָׂשׂוֹן אַפִּיתְחָא דְּבֵי נְשִׂיאָה: יוֹם אֶחָד לִפְנֵי עֲצֶרֶת וַעֲצֶרֶת — הֲרֵי כָּאן אַרְבָּעָה עָשָׂר. שְׁמַע רַבִּי אַמֵּי וְאִיקְּפַד, אֲמַר: אַטּוּ דִּידֵיהּ הִיא? דְּרַבִּי אֶלְעָזָר אָמַר רַבִּי אוֹשַׁעְיָא הִיא!

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.

דְּרַשׁ רַבִּי יִצְחָק נַפָּחָא אַקִּילְעָא דְּרֵישׁ גָּלוּתָא: יוֹם אֶחָד לִפְנֵי עֲצֶרֶת וַעֲצֶרֶת — הֲרֵי כָּאן אַרְבָּעָה עָשָׂר. שְׁמַע רַב שֵׁשֶׁת אִיקְּפַד, אָמַר: אַטּוּ דִּידֵיהּ הִיא? דְּרַבִּי אֶלְעָזָר אָמַר רַבִּי אוֹשַׁעְיָא הִיא!

Similarly Rabbi Yitzḥak Nappaḥa taught in the pavilion [kila] of the Exilarch: If one’s 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.

דְּאָמַר רַבִּי אֶלְעָזָר אָמַר רַבִּי אוֹשַׁעְיָא: מִנַּיִן לָעֲצֶרֶת שֶׁיֵּשׁ לָהּ תַּשְׁלוּמִין כׇּל שִׁבְעָה — שֶׁנֶּאֱמַר: ״בְּחַג הַמַּצּוֹת וּבְחַג הַשָּׁבוּעוֹת״, מָה חַג הַמַּצּוֹת יֵשׁ לָהּ תַּשְׁלוּמִין כׇּל שִׁבְעָה — אַף חַג הַשָּׁבוּעוֹת יֵשׁ לָהּ תַּשְׁלוּמִין כׇּל שִׁבְעָה.

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: “Three 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” (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.

אַדְבְּרֵיהּ רַב פָּפָּא לְרַב אַוְיָא סָבָא וּדְרַשׁ: יוֹם אֶחָד לִפְנֵי רֹאשׁ הַשָּׁנָה וְרֹאשׁ הַשָּׁנָה — הֲרֵי כָּאן אַרְבָּעָה עָשָׂר. אָמַר רָבִינָא, הִלְכָּךְ: יוֹם אֶחָד לִפְנֵי הֶחָג, וְחַג, וּשְׁמִינִי שֶׁלּוֹ — הֲרֵי כָּאן עֶשְׂרִים וְאֶחָד יוֹם.

Rav Pappa granted permission to Rav Avya the Elder to speak and he taught the following in public: If one’s 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 one’s 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.

רָבִינָא אִיקְּלַע לְסוּרָא דִפְרָת, אֲמַר לֵיהּ רַב חֲבִיבָא מִסּוּרָא דִפְרָת לְרָבִינָא: אָמַר מָר, יוֹם אֶחָד לִפְנֵי רֹאשׁ הַשָּׁנָה וְרֹאשׁ הַשָּׁנָה — הֲרֵי כָּאן אַרְבָּעָה עָשָׂר? אֲמַר לֵיהּ: אֲנָא, מִסְתַּבְּרָא כְּרַבָּן גַּמְלִיאֵל הוּא דְּאָמֵינָא.

It was related that Ravina happened to come to the city of Sura on the Euphrates River. Rav Ḥaviva 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.

מַתְנִי׳ אֵין קוֹרְעִין וְלֹא חוֹלְצִין וְאֵין מַבְרִין אֶלָּא קְרוֹבָיו שֶׁל מֵת, וְאֵין מַבְרִין אֶלָּא עַל מִטָּה זְקוּפָה.

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.

Today’s daily daf tools:

Delve Deeper

Broaden your understanding of the topics on this daf with classes and podcasts from top women Talmud scholars.

Tearing Kriya for a Torah Scholar – Gefet 25

02.09.2022 | ח׳ באדר א׳ תשפ״ב

Moed Katan 24: The Worst

02.05.2022 | ד׳ באדר א׳ תשפ״ב

All Beyond the Daf posts

For the Beyond the Daf shiurim offered in Hebrew, see here.

02.04.2022 | ג׳ באדר א׳ תשפ״ב

New to Talmud?

Check out our resources designed to help you navigate a page of Talmud – and study at the pace, level and style that fits you.

How to get started

The Hadran Women’s Tapestry

Meet the diverse women learning Gemara at Hadran and hear their stories.

View our tapestry

The start of my journey is not so exceptional. I was between jobs and wanted to be sure to get out every day (this was before corona). Well, I was hooked after about a month and from then on only looked for work-from-home jobs so I could continue learning the Daf. Daf has been a constant in my life, though hurricanes, death, illness/injury, weddings. My new friends are Rav, Shmuel, Ruth, Joanna.

Judi Felber

Judi Felber

Raanana, Israel

After experiences over the years of asking to join gemara shiurim for men and either being refused by the maggid shiur or being the only women there, sometimes behind a mechitza, I found out about Hadran sometime during the tail end of Masechet Shabbat, I think. Life has been much better since then.

Madeline Cohen

Madeline Cohen

London, United Kingdom

I began daf yomi in January 2020 with Brachot. I had made aliya 6 months before, and one of my post-aliya goals was to complete a full cycle. As a life-long Tanach teacher, I wanted to swim from one side of the Yam shel Torah to the other. Daf yomi was also my sanity through COVID. It was the way to marking the progression of time, and feel that I could grow and accomplish while time stopped.

Leah Herzog

Leah Herzog

Givat Zev, Israel

I started learning when my brother sent me the news clip of the celebration of the last Daf Yomi cycle. I was so floored to see so many women celebrating that I wanted to be a part of it. It has been an enriching experience studying a text in a language I don’t speak, using background knowledge that I don’t have. It is stretching my learning in unexpected ways, bringing me joy and satisfaction.

Jodi Gladstone

Jodi Gladstone

Warwick, Rhode Island, United States

I started learning at the beginning of the cycle after a friend persuaded me that it would be right up my alley. I was lucky enough to learn at Rabbanit Michelle’s house before it started on zoom and it was quickly part of my daily routine. I find it so important to see for myself where halachot were derived, where stories were told and to get more insight into how the Rabbis interacted.

Deborah Dickson

Deborah Dickson

Ra’anana, Israel

I attended the Siyum so that I could tell my granddaughter that I had been there. Then I decided to listen on Spotify and after the siyum of Brachot, Covid and zoom began. It gave structure to my day. I learn with people from all over the world who are now my friends – yet most of us have never met. I can’t imagine life without it. Thank you Rabbanit Michelle.

Emma Rinberg

Emma Rinberg

Raanana, Israel

Hadran entered my life after the last Siyum Hashaas, January 2020. I was inspired and challenged simultaneously, having never thought of learning Gemara. With my family’s encouragement, I googled “daf yomi for women”. A perfecr fit!
I especially enjoy when Rabbanit Michelle connects the daf to contemporary issues to share at the shabbat table e.g: looking at the Kohen during duchaning. Toda rabba

Marsha Wasserman

Marsha Wasserman

Jerusalem, Israel

I started learning with rabbis. I needed to know more than the stories. My first teacher to show me “the way of the Talmud” as well as the stories was Samara Schwartz.
Michelle Farber started the new cycle 2 yrs ago and I jumped on for the ride.
I do not look back.

Jenifer Nech

Jenifer Nech

Houston, United States

Michelle has been an inspiration for years, but I only really started this cycle after the moving and uplifting siyum in Jerusalem. It’s been an wonderful to learn and relearn the tenets of our religion and to understand how the extraordinary efforts of a band of people to preserve Judaism after the fall of the beit hamikdash is still bearing fruits today. I’m proud to be part of the chain!

Judith Weil

Judith Weil

Raanana, Israel

I decided to give daf yomi a try when I heard about the siyum hashas in 2020. Once the pandemic hit, the daily commitment gave my days some much-needed structure. There have been times when I’ve felt like quitting- especially when encountering very technical details in the text. But then I tell myself, “Look how much you’ve done. You can’t stop now!” So I keep going & my Koren bookshelf grows…

Miriam Eckstein-Koas

Miriam Eckstein-Koas

Huntington, United States

I started my Daf Yomi journey at the beginning of the COVID19 pandemic.

Karena Perry

Karena Perry

Los Angeles, United States

A few years back, after reading Ilana Kurshan’s book, “If All The Seas Were Ink,” I began pondering the crazy, outlandish idea of beginning the Daf Yomi cycle. Beginning in December, 2019, a month before the previous cycle ended, I “auditioned” 30 different podcasts in 30 days, and ultimately chose to take the plunge with Hadran and Rabbanit Michelle. Such joy!

Cindy Dolgin

Cindy Dolgin

HUNTINGTON, United States

In early January of 2020, I learned about Siyyum HaShas and Daf Yomi via Tablet Magazine’s brief daily podcast about the Daf. I found it compelling and fascinating. Soon I discovered Hadran; since then I have learned the Daf daily with Rabbanit Michelle Cohen Farber. The Daf has permeated my every hour, and has transformed and magnified my place within the Jewish Universe.

Lisa Berkelhammer

Lisa Berkelhammer

San Francisco, CA , United States

What a great experience to learn with Rabbanit Michelle Farber. I began with this cycle in January 2020 and have been comforted by the consistency and energy of this process throughout the isolation period of Covid. Week by week, I feel like I am exploring a treasure chest with sparkling gems and puzzling antiquities. The hunt is exhilarating.

Marian Frankston

Marian Frankston

Pennsylvania, United States

With Rabbanit Dr. Naomi Cohen in the Women’s Talmud class, over 30 years ago. It was a “known” class and it was accepted, because of who taught. Since then I have also studied with Avigail Gross-Gelman and Dr. Gabriel Hazut for about a year). Years ago, in a shiur in my shul, I did know about Persians doing 3 things with their clothes on. They opened the shiur to woman after that!

Sharon Mink

Sharon Mink

Haifa, Israel

I’ve been studying Talmud since the ’90s, and decided to take on Daf Yomi two years ago. I wanted to attempt the challenge of a day-to-day, very Jewish activity. Some days are so interesting and some days are so boring. But I’m still here.

Wendy Rozov

Wendy Rozov

Phoenix, AZ, United States

I started my journey on the day I realized that the Siyum was happening in Yerushalayim and I was missing out. What? I told myself. How could I have not known about this? How can I have missed out on this opportunity? I decided that moment, I would start Daf Yomi and Nach Yomi the very next day. I am so grateful to Hadran. I am changed forever because I learn Gemara with women. Thank you.

Linda Brownstein

Linda Brownstein

Mitspe, Israel

After being so inspired by the siyum shas two years ago, I began tentatively learning daf yomi, like Rabbanut Michelle kept saying – taking one daf at a time. I’m still taking it one daf at a time, one masechet at a time, but I’m loving it and am still so inspired by Rabbanit Michelle and the Hadran community, and yes – I am proud to be finishing Seder Mo’ed.

Caroline Graham-Ofstein

Caroline Graham-Ofstein

Bet Shemesh, Israel

After experiences over the years of asking to join gemara shiurim for men and either being refused by the maggid shiur or being the only women there, sometimes behind a mechitza, I found out about Hadran sometime during the tail end of Masechet Shabbat, I think. Life has been much better since then.

Madeline Cohen

Madeline Cohen

London, United Kingdom

I started learning with rabbis. I needed to know more than the stories. My first teacher to show me “the way of the Talmud” as well as the stories was Samara Schwartz.
Michelle Farber started the new cycle 2 yrs ago and I jumped on for the ride.
I do not look back.

Jenifer Nech

Jenifer Nech

Houston, United States

Moed Katan 24

בְּעָא מִינֵּיהּ רַבִּי יוֹחָנָן מִשְּׁמוּאֵל: יֵשׁ אֲבֵילוּת בְּשַׁבָּת אוֹ אֵין אֲבֵילוּת בְּשַׁבָּת? אֲמַר לֵיהּ: אֵין אֲבֵילוּת בְּשַׁבָּת.

Rabbi Yoḥanan 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.

יָתְבִי רַבָּנַן קַמֵּיהּ דְּרַב פָּפָּא וְקָאָמְרִי מִשְּׁמֵיהּ דִּשְׁמוּאֵל: אָבֵל שֶׁשִּׁימֵּשׁ מִטָּתוֹ בִּימֵי אֶבְלוֹ — חַיָּיב מִיתָה. אֲמַר לֵיהּ רַב פָּפָּא: אָסוּר אִתְּמַר, וּמִשְּׁמֵיהּ דְּרַבִּי יוֹחָנָן אִתְּמַר,

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 Yoḥanan, and not in the name of Shmuel.

וְאִי שְׁמִיעָא לְכוּ מִשְּׁמֵיהּ דִּשְׁמוּאֵל, הָכִי שְׁמִיעַ לְכוּ: אָמַר רַב תַּחְלִיפָא בַּר אֲבִימִי אָמַר שְׁמוּאֵל: אָבֵל שֶׁלֹּא פֵּרַע וְשֶׁלֹּא פֵּירַם — חַיָּיב מִיתָה, שֶׁנֶּאֱמַר: ״רָאשֵׁיכֶם אַל תִּפְרָעוּ וּבִגְדֵיכֶם לֹא תִפְרוֹמוּ וְלֹא תָמוּתוּ וְגוֹ׳״, הָא אַחֵר שֶׁלֹּא פֵּרַע וְשֶׁלֹּא פֵּירַם — חַיָּיב מִיתָה.

And if you heard a statement on this issue in the name of Shmuel, then you heard as follows: Rav Taḥlifa 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: “Let not the hair of your heads go loose, neither rend your clothes, that you not die” (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.

אָמַר רַפְרָם בַּר פָּפָּא, תָּנָא בְּאֵבֶל רַבָּתִי: אָבֵל אָסוּר לְשַׁמֵּשׁ מִטָּתוֹ בִּימֵי אֶבְלוֹ, וּמַעֲשֶׂה בְּאֶחָד שֶׁשִּׁימֵּשׁ מִטָּתוֹ בִּימֵי אֶבְלוֹ, וְשָׁמְטוּ חֲזִירִים אֶת גְּוִיָּיתוֹ.

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.

אָמַר שְׁמוּאֵל: פַּחַ״ז חוֹבָה, נֶתֶ״ר רְשׁוּת.

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

פְּרִיעַת הָרֹאשׁ, חֲזָרַת קֶרַע לַאֲחוֹרָיו, זְקִיפַת הַמִּטָּה — חוֹבָה. נְעִילַת הַסַּנְדָּל, תַּשְׁמִישׁ הַמִּטָּה, רְחִיצַת יָדַיִם וְרַגְלַיִם בְּחַמִּין עַרְבִית — רְשׁוּת. וְרַב אָמַר: אַף פְּרִיעַת הָרֹאשׁ רְשׁוּת.

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’s 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.

וּשְׁמוּאֵל, מַאי שְׁנָא נְעִילַת הַסַּנְדָּל דִּרְשׁוּת — דְּלָאו כּוּלֵּי עָלְמָא עֲבִידִי דְּסָיְימִי מְסָאנַיְיהוּ. פְּרִיעַת הָרֹאשׁ נָמֵי, לָאו כּוּלֵּי עָלְמָא עֲבִידִי דִּמְגַלּוּ רֵישַׁיְיהוּ!

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’s head should also be treated as optional.

שְׁמוּאֵל לְטַעְמֵיהּ, דְּאָמַר שְׁמוּאֵל: כׇּל קֶרַע שֶׁאֵינוֹ בִּשְׁעַת חִימּוּם — אֵינוֹ קֶרַע. וְכׇל עֲטִיפָה שֶׁאֵינָהּ כַּעֲטִיפַת יִשְׁמְעֵאלִים — אֵינָהּ עֲטִיפָה. מַחְוֵי רַב נַחְמָן עַד גּוּבֵּי דְּדִיקְנָא.

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 Naḥman demonstrated the procedure by covering up his face to the sides of the beard, leaving only the center of his face exposed.

אָמַר רַבִּי יַעֲקֹב אָמַר רַבִּי יוֹחָנָן: לֹא שָׁנוּ אֶלָּא שֶׁאֵין לוֹ מִנְעָלִים בְּרַגְלָיו, אֲבָל יֵשׁ לוֹ מִנְעָלִים בְּרַגְלָיו — מִנְעָלָיו מוֹכִיחִין עָלָיו.

Rabbi Ya’akov said that Rabbi Yoḥanan 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.

כׇּל קֶרַע שֶׁאֵינוֹ בִּשְׁעַת חִימּוּם אֵינוֹ קֶרַע — וְהָא אֲמַרוּ לֵיהּ לִשְׁמוּאֵל: נָח נַפְשֵׁיהּ דְּרַב, קְרַע עֲלֵיהּ תְּרֵיסַר מָנֵי. אֲמַר: אֲזַל גַּבְרָא דַּהֲוָה מִסְתְּפֵינָא מִינֵּיהּ. אֲמַר לֵיהּ לְרַבִּי יוֹחָנָן: נָח נַפְשֵׁיהּ דְּרַבִּי חֲנִינָא. קְרַע עֲלֵיהּ תְּלֵיסַר אִצְטְלֵי מֵלָתָא. אֲמַר: אֲזַל גַּבְרָא דַּהֲוָה מִסְתְּפֵינָא מִינֵּיהּ!

The Gemara returns to Shmuel’s 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 Yoḥanan that Rabbi Ḥanina 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.

שָׁאנֵי רַבָּנַן, דְּכֵיוָן דְּכֹל שַׁעְתָּא מַדְכְּרִי שְׁמַעְתַּיְיהוּ — כִּשְׁעַת חִימּוּם דָּמֵי.

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.

אֲמַר לֵיהּ רָבִין בַּר אַדָּא לְרָבָא: אָמַר תַּלְמִידְךָ רַב עַמְרָם, תַּנְיָא: אָבֵל, כׇּל שִׁבְעָה קוֹרְעוֹ לְפָנָיו, וְאִם בָּא לְהַחֲלִיף — מַחְלִיף וְקוֹרֵעַ. בְּשַׁבָּת, קוֹרְעוֹ לַאֲחוֹרָיו, וְאִם בָּא לְהַחֲלִיף — מַחְלִיף וְאֵינוֹ קוֹרֵעַ!

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.

כִּי תַּנְיָא הָהִיא, בִּכְבוֹד אָבִיו וְאִמּוֹ.

The Gemara answers: When that baraita is taught, it is referring to the specific case of rending one’s garment in honor of his father or mother. Owing to the special honor due to one’s 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.

אוֹתָן קְרָעִין מִתְאַחִין, אוֹ אֵין מִתְאַחִין? פְּלִיגִי בַּהּ אֲבוּהּ דְּרַב אוֹשַׁעְיָא וּבַר קַפָּרָא. חַד אָמַר: אֵין מִתְאַחִין, וְחַד אָמַר: מִתְאַחִין.

The Gemara asks: Those additional tears that are made in honor of one’s father or mother, may they be properly mended at the end of the son’s period of mourning, or may they not be properly mended, like the tear made for one’s 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.

תִּסְתַּיֵּים דַּאֲבוּהּ דְּרַב אוֹשַׁעְיָא דְּאָמַר אֵין מִתְאַחִין. דְּאָמַר רַב אוֹשַׁעְיָא: אֵין מִתְאַחִין, מִמַּאן שְׁמִיעַ לֵיהּ — לָאו מֵאֲבוּהּ? לָא, מִבַּר קַפָּרָא רַבֵּיהּ שְׁמִיעַ לֵיהּ.

The Gemara comments: Conclude that it was Rav Oshaya’s 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.

אָמַר רָבָא: אָבֵל מְטַיֵּיל בְּאוּנְקְלִי בְּתוֹךְ בֵּיתוֹ. אַבָּיֵי אַשְׁכְּחֵיהּ לְרַב יוֹסֵף דִּפְרִיס לֵיהּ סוּדָרָא אַרֵישֵׁיהּ וְאָזֵיל וְאָתֵי בְּבֵיתֵיהּ. אֲמַר לֵיהּ: לָאו סָבַר לַהּ מָר אֵין אֲבֵילוּת בְּשַׁבָּת? אֲמַר לֵיהּ, הָכִי אָמַר רַבִּי יוֹחָנָן: דְּבָרִים שֶׁבְּצִינְעָא — נוֹהֵג.

§ 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 Yoḥanan 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.

רַבִּי אֱלִיעֶזֶר אוֹמֵר: מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ עֲצֶרֶת כַּשַּׁבָּת וְכוּ׳. אָמַר רַב גִּידֵּל בַּר מְנַשְּׁיָא אָמַר שְׁמוּאֵל: הֲלָכָה כְּרַבָּן גַּמְלִיאֵל.

§ 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.

וְאִיכָּא דְּמַתְנֵי לְהָא דְּרַב גִּידֵּל בַּר מְנַשְּׁיָא אַהָא: כׇּל שְׁלֹשִׁים יוֹם, תִּינוֹק יוֹצֵא בַּחֵיק, וְנִקְבָּר בְּאִשָּׁה אַחַת וּשְׁנֵי אֲנָשִׁים. אֲבָל לֹא בְּאִישׁ אֶחָד וּשְׁתֵּי נָשִׁים.

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’s bosom, that is to say, he is carried to his grave in one’s 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.

אַבָּא שָׁאוּל אוֹמֵר: אַף בְּאִישׁ אֶחָד וּשְׁתֵּי נָשִׁים. וְאֵין עוֹמְדִין עָלָיו בְּשׁוּרָה. וְאֵין אוֹמְרִים עָלָיו בִּרְכַּת אֲבֵלִים וְתַנְחוּמֵי אֲבֵלִים.

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’ 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.

בֶּן שְׁלֹשִׁים יוֹצֵא בִּדְלוֹסְקָמָא. רַבִּי יְהוּדָה אוֹמֵר: לֹא דְּלוֹסְקָמָא הַנִּיטֶּלֶת בַּכָּתֵף, אֶלָּא הַנִּיטֶּלֶת בָּאֲגַפַּיִים. וְעוֹמְדִין עָלָיו בְּשׁוּרָה, וְאוֹמְרִים עָלָיו בִּרְכַּת אֲבֵלִים וְתַנְחוּמֵי אֲבֵלִים.

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’s 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’ blessing at the cemetery. And people recite the consolation of mourners during the week of mourning.

בֶּן שְׁנֵים עָשָׂר חֹדֶשׁ יוֹצֵא בְּמִטָּה. רַבִּי עֲקִיבָא אוֹמֵר: הוּא בֶּן שָׁנָה וְאֵבָרָיו כְּבֶן שְׁתַּיִם, הוּא בֶּן שְׁתַּיִם וְאֵבָרָיו כְּבֶן שָׁנָה — יוֹצֵא בְּמִטָּה.

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.

רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר: הַיּוֹצֵא בְּמִטָּה — רַבִּים מַצְהִיבִין עָלָיו. אֵינוֹ יוֹצֵא בְּמִטָּה — אֵין רַבִּים מַצְהִיבִין עָלָיו. רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר: נִיכָּר לָרַבִּים — רַבִּים מִתְעַסְּקִים עִמּוֹ, אֵינוֹ נִיכָּר לָרַבִּים — אֵין רַבִּים מִתְעַסְּקִים עִמּוֹ.

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.

וּמָה הֵן בְּהֶסְפֵּד? רַבִּי מֵאִיר בְּשֵׁם רַבִּי יִשְׁמָעֵאל אוֹמֵר: עֲנִיִּים — בְּנֵי שָׁלֹשׁ, עֲשִׁירִים — בְּנֵי חָמֵשׁ. רַבִּי יְהוּדָה אוֹמֵר מִשְּׁמוֹ: עֲנִיִּים — בְּנֵי חָמֵשׁ, עֲשִׁירִים — בְּנֵי שֵׁשׁ, וּבְנֵי זְקֵנִים — כִּבְנֵי עֲנִיִּים.

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.

אָמַר רַב גִּידֵּל בַּר מְנַשְּׁיָא אָמַר רַב: הֲלָכָה כְּרַבִּי יְהוּדָה שֶׁאָמַר מִשּׁוּם רַבִּי יִשְׁמָעֵאל.

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.

דָּרֵשׁ רַבִּי עֲנָנִי בַּר שָׂשׂוֹן אַפִּיתְחָא דְּבֵי נְשִׂיאָה: יוֹם אֶחָד לִפְנֵי עֲצֶרֶת וַעֲצֶרֶת — הֲרֵי כָּאן אַרְבָּעָה עָשָׂר. שְׁמַע רַבִּי אַמֵּי וְאִיקְּפַד, אֲמַר: אַטּוּ דִּידֵיהּ הִיא? דְּרַבִּי אֶלְעָזָר אָמַר רַבִּי אוֹשַׁעְיָא הִיא!

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.

דְּרַשׁ רַבִּי יִצְחָק נַפָּחָא אַקִּילְעָא דְּרֵישׁ גָּלוּתָא: יוֹם אֶחָד לִפְנֵי עֲצֶרֶת וַעֲצֶרֶת — הֲרֵי כָּאן אַרְבָּעָה עָשָׂר. שְׁמַע רַב שֵׁשֶׁת אִיקְּפַד, אָמַר: אַטּוּ דִּידֵיהּ הִיא? דְּרַבִּי אֶלְעָזָר אָמַר רַבִּי אוֹשַׁעְיָא הִיא!

Similarly Rabbi Yitzḥak Nappaḥa taught in the pavilion [kila] of the Exilarch: If one’s 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.

דְּאָמַר רַבִּי אֶלְעָזָר אָמַר רַבִּי אוֹשַׁעְיָא: מִנַּיִן לָעֲצֶרֶת שֶׁיֵּשׁ לָהּ תַּשְׁלוּמִין כׇּל שִׁבְעָה — שֶׁנֶּאֱמַר: ״בְּחַג הַמַּצּוֹת וּבְחַג הַשָּׁבוּעוֹת״, מָה חַג הַמַּצּוֹת יֵשׁ לָהּ תַּשְׁלוּמִין כׇּל שִׁבְעָה — אַף חַג הַשָּׁבוּעוֹת יֵשׁ לָהּ תַּשְׁלוּמִין כׇּל שִׁבְעָה.

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: “Three 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” (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.

אַדְבְּרֵיהּ רַב פָּפָּא לְרַב אַוְיָא סָבָא וּדְרַשׁ: יוֹם אֶחָד לִפְנֵי רֹאשׁ הַשָּׁנָה וְרֹאשׁ הַשָּׁנָה — הֲרֵי כָּאן אַרְבָּעָה עָשָׂר. אָמַר רָבִינָא, הִלְכָּךְ: יוֹם אֶחָד לִפְנֵי הֶחָג, וְחַג, וּשְׁמִינִי שֶׁלּוֹ — הֲרֵי כָּאן עֶשְׂרִים וְאֶחָד יוֹם.

Rav Pappa granted permission to Rav Avya the Elder to speak and he taught the following in public: If one’s 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 one’s 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.

רָבִינָא אִיקְּלַע לְסוּרָא דִפְרָת, אֲמַר לֵיהּ רַב חֲבִיבָא מִסּוּרָא דִפְרָת לְרָבִינָא: אָמַר מָר, יוֹם אֶחָד לִפְנֵי רֹאשׁ הַשָּׁנָה וְרֹאשׁ הַשָּׁנָה — הֲרֵי כָּאן אַרְבָּעָה עָשָׂר? אֲמַר לֵיהּ: אֲנָא, מִסְתַּבְּרָא כְּרַבָּן גַּמְלִיאֵל הוּא דְּאָמֵינָא.

It was related that Ravina happened to come to the city of Sura on the Euphrates River. Rav Ḥaviva 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.

מַתְנִי׳ אֵין קוֹרְעִין וְלֹא חוֹלְצִין וְאֵין מַבְרִין אֶלָּא קְרוֹבָיו שֶׁל מֵת, וְאֵין מַבְרִין אֶלָּא עַל מִטָּה זְקוּפָה.

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.

Clear all items from this list?

This will remove ALL the items in this section. You will lose any progress or history connected to them. This is irreversible.

Cancel

Yes, clear all

Are you sure you want to delete this item?

You will lose any progress or history connected to this item.

Cancel

Yes, delete