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Today's Daf Yomi

January 20, 2022 | 讬状讞 讘砖讘讟 转砖驻状讘

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

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

  • This month's learning is sponsored by Terri Krivosha for the Refuah Shlemah of her husband Harav Hayim Yehuda Ben Faiga Rivah.聽

  • 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 8

Today鈥檚 daf is sponsored by Shira Eliaser in honor of Ellen Jaffe Cogan’s birthday. 鈥淗appy birthday to a lifelong Torah learner, a devoted Jewish woman, and a very special Bubbie. With love from her children and grandchildren too.鈥

Today鈥檚 daf is sponsored by Judy & David Gilberg in loving memory of Judy’s sister, Hanna Cohn, Chana Sara Bat Meir Tuvyan v’Eshkah, on her 20th yahrzeit.聽

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There were two different opinions about which verse teaches us that a person, clothing or house is not leprous until it is pronounced by the kohen to be leprous. Why does each not use the verse that the other brought? How does Rabbi Yehuda derive it from the verse 鈥渁nd on the day鈥︹? Abaye and Rava each understand it differently and this affects whether or not they derive that the kohen must rule on a leprous mark during the day from this verse or from a different verse, which affects the derivations of other details of a leper as well. Can one do likut atzamot (collection of bones for burial after the flesh has disintegrated) on chol hamoed? Is it considered a happy occasion or one that stirs up sad emotions? One cannot bring a eulogizer to encourage others to be sad along with him/her if it is within thirty days of the holiday. What is the reason for this? One cannot dig burial crypts or graves on chol hamoed. But one can dig a water ditch (for what use?) and make a coffin. Do the boards for the coffin need to be ready before the holiday? One cannot get married or perform yibum (levirate marriage), but one can remarry one who he divorced. A woman can put on makeup but Rabbi Yehuda doesn鈥檛 think she should put on lime because it will cause her discomfort. The Mishna lists some laws about other types of work that will be dealt with more in-depth in the Gemara. Why can鈥檛 one get married on chol hamoed? One answer is that one cannot mix one happiness with another. The second answer is that one will ignore the mitzva to be happy on the holiday as one will be busy being happy with one鈥檚 spouse. A third answer is because of the hard work involved in preparing for a wedding. A fourth answer is that one may push off the wedding until the holiday so that one can combine the wedding and holiday feasts and this will cause a delay in fulfilling the mitzva to procreate.

讚讛讗 注爪讬诐 讜讗讘谞讬诐 讘注诇诪讗 诇讗 诪讟诪讗讜 讜讛讻讗 诪讟诪讗讜

The Gemara explains that the halakha of leprous symptoms on a house constitutes a novelty, as by Torah law, wood and stones are generally not susceptible to ritual impurity, yet here in the case of house leprosy they are susceptible to ritual impurity.

讜专讘讬 讗诪专 讗爪讟专讬讱 讚讗讬 讻转讘 专讞诪谞讗 讜讘讬讜诐 讛专讗讜转 讘讜 讛讜讛 讗诪讬谞讗 诇讚讘专 诪爪讜讛 讗讬谉 诇讚讘专 讛专砖讜转 诇讗 讻转讘 专讞诪谞讗 讜爪讜讛 讛讻讛谉

And Rabbi Yehuda HaNasi said: It was necessary for the Torah to state both verses: 鈥淏ut on the day it appears in him鈥 (Leviticus 13:14), as well as: 鈥淭hen the priest shall command that they empty the house鈥 (Leviticus 14:36). As, if the Merciful One had written only: 鈥淏ut on the day it appears in him,鈥 I would have said that for a matter of mitzva, yes, one may delay the priest鈥檚 examination of the leprous symptoms, but for an optional matter, no, one may not, in accordance with the opinion of Rabbi Yehuda. Therefore the Merciful One wrote: 鈥淭hen the priest shall command,鈥 in order to teach that one may delay his examination even for an optional matter.

讜讗讬 讻转讘 专讞诪谞讗 讜爪讜讛 讛讻讛谉 讛讜讛 讗诪讬谞讗 讛谞讬 讗讬谉 讚诇讗讜 讟讜诪讗讛 讚讙讜驻讬讛 讗讘诇 讟讜诪讗讛 讚讙讜驻讬讛 讗讬诪讗 诪讬讞讝讗 讞讝讬讗 诇讬讛 爪专讬讻讗

And conversely, if the Merciful One had written only: 鈥淭hen the priest shall command,鈥 I would have said that for these utensils that are found in the house, yes, one may delay the priest鈥檚 examination, as this is not a case of impurity of the individual鈥檚 body but only that of his possessions; but in a case of impurity of the individual鈥檚 body, I would say that the priest must examine it immediately. Therefore, it is necessary for the Torah to state that even in this case, one may delay his examination.

讗诪专 诪专 讬砖 讬讜诐 砖讗转讛 专讜讗讛 讘讜 讜讬砖 讬讜诐 砖讗讬 讗转讛 专讜讗讛 讘讜

搂 The Gemara proceeds to analyze the aforementioned baraita. The Master said that as the verse states: 鈥淏ut on the day it appears in him,鈥 it may be inferred that there is a day when you examine the symptoms found in him and there is a day when you do not examine those symptoms.

诪讗讬 诪砖诪注 讗诪专 讗讘讬讬 讗诐 讻谉 诇讬讻转讜讘 专讞诪谞讗 讘讬讜诐 诪讗讬 讜讘讬讜诐 砖诪注 诪讬谞讛 讬砖 讬讜诐 砖讗转讛 专讜讗讛 讘讜 讜讬砖 讬讜诐 砖讗讬 讗转讛 专讜讗讛 讘讜

The Gemara asks: From where in this verse may it be inferred? Abaye said: If it were so that the priest must always examine the symptoms immediately, the Merciful One should have written simply: On the day it appears in him. What is implied by the actual formulation of the verse: 鈥淏ut on the day鈥? Learn from here, i.e., from the seemingly superfluous word 鈥渂ut鈥 at the beginning of the phrase, that this is not an absolute halakha, but a conditional one, depending upon other factors: There is a day when you examine the leprous symptoms found in him and there is a day when you do not examine those symptoms.

专讘讗 讗诪专 讻讜诇讛 拽专讗 讬转讬专讗 讛讜讗 讚讗诐 讻谉 诇讻转讜讘 专讞诪谞讗 讜讘讛专讗讜转 诪讗讬 讜讘讬讜诐 砖诪注 诪讬谞讛 讬砖 讬讜诐 砖讗转讛 专讜讗讛 讘讜 讜讬砖 讬讜诐 砖讗讬 讗转讛 专讜讗讛 讘讜

Rava offered a different explanation and said: The entire phrase 鈥渂ut on the day,鈥 is superfluous. As, if it were so that the priest must always examine the symptoms immediately, the Merciful One should have written simply: And when it appears. What is the meaning of the additional words 鈥渂ut on the day鈥? Learn from here that the issue is dependent upon other factors, as there is a day when you examine the symptoms of leprosy in him and there is a day when you do not examine them.

讜讗讘讬讬 讛讛讜讗 诪讬讘注讬 诇讬讛 讘讬讜诐 讜诇讗 讘诇讬诇讛

The Gemara explains: And according to Abaye, who derives the halakha from the word 鈥渂ut,鈥 why does the verse include the phrase 鈥渙n the day鈥? That phrase is necessary in order to teach that the priest examines the symptoms of leprosy only during the day, but not at night.

讜专讘讗 讘讬讜诐 讜诇讗 讘诇讬诇讛 诪谞讗 诇讬讛 谞驻拽讗 诇讬讛 诪诇讻诇 诪专讗讛 注讬谞讬 讛讻讛谉 讜讗讘讬讬 讛讛讜讗 诪讬讘注讬 诇讬讛 诇诪注讜讟讬 住讜诪讗 讘讗讞转 诪注讬谞讬讜

The Gemara asks: And from where does Rava derive thehalakha that the examination is performed during the day but not at night? The Gemara answers: He derives it from the verse: 鈥淎s far as the priest鈥檚 eyes can see鈥 (Leviticus 13:12), which indicates that the priest must be able to carry out a careful examination of the leprous symptoms; this cannot be done at night, when his vision is limited. And Abaye could say that this verse is necessary to exclude a priest who is blind in one eye from inspecting symptoms of leprosy, as it says 鈥渆yes,鈥 in the plural.

讜专讘讗 谞诪讬 诪讬讘注讬 诇讬讛 诇讛讻讬 讗讬谉 讛讻讬 谞诪讬

The Gemara asks: But Rava also requires this verse to teach this halakha, i.e., that a priest who is blind in one eye is unfit to examine symptoms of leprosy. The Gemara answers: Yes, it is indeed so; he agrees that this verse is the source of the halakha concerning a priest who is blind in one eye, and it is not the source of the halakha that the priest may only view leprous symptoms by day.

讜讗诇讗 讘讬讜诐 讜诇讗 讘诇讬诇讛 诪谞讗 诇讬讛 谞驻拽讗 诇讬讛 诪讻谞讙注 谞专讗讛 诇讬 讘讘讬转 诇讬 讜诇讗 诇讗讜专讬

If so, from where does Rava derive the halakha that a priest examines leprous symptoms during the day but not at night? The Gemara answers: He derives it from the verse that quotes a homeowner saying to a priest: 鈥淭here seems to me as it were a plague in the house鈥 (Leviticus 14:35), which emphasizes that the leprous symptom is seen by me, and not by way of my light, i.e., that this takes place during the day. When the next verse states that the priest comes to view the leprous symptom, it means that this also takes place by day.

讜讗讘讬讬 讗讬 诪讛转诐 讛讜讛 讗诪讬谞讗 讛谞讬 诪讬诇讬 讟讜诪讗讛 讚诇讗讜 讚讙讜驻讬讛 讗讘诇 讟讜诪讗讛 讚讙讜驻讬讛 讗驻讬诇讜 诇讗讜专讜 谞诪讬 拽讗 诪砖诪注 诇谉

And why does Abaye require the proof that he adduces when it would seem that the verse that Rava brings offers sufficient proof? The Gemara explains: According to Abaye, if the source was derived from there, I would have said that this halakha, that one must wait until the light of day to examine the symptom, applies only to leprous symptoms on a house, which is an impurity that is not related to the individual鈥檚 body. However, in a case of impurity of the individual鈥檚 body, perhaps the priest may conduct his examination even by artificial light, as it is a more severe impurity. Therefore the verse teaches us: 鈥淏ut on the day,鈥 to indicate that even in the case of impurity of the body the priest may perform the examination only during the day by natural sunlight, and not by any artificial light.

诪转谞讬壮 讜注讜讚 讗诪专 专讘讬 诪讗讬专 诪诇拽讟 讗讚诐 注爪诪讜转 讗讘讬讜 讜讗诪讜 诪驻谞讬 砖砖诪讞讛 讛讬讗 诇讜

MISHNA: Rabbi Meir also stated another leniency concerning the halakhot of the intermediate days of a Festival: A person may gather the bones of his father and mother from their temporary graves on the intermediate days of a Festival. In ancient times, it was customary to first bury a corpse in a temporary grave. After the flesh had decomposed, the bones would be collected, placed in a coffin, and buried in a vault together with the bones of the deceased individual鈥檚 ancestors. This is permitted on the intermediate days of a Festival because the fact that one merited to bring the bones of his deceased parents to the graves of their ancestors is a source of joy for him.

专讘讬 讬讜住讬 讗讜诪专 讗讘诇 讛讜讗 诇讜

Rabbi Yosei says: One does not gather these bones on the intermediate days of a Festival, because it is a source of mourning for him. Even though he is happy to be able to bury his parents鈥 bones in their ancestral graves, he is still pained by the memory of their death.

诇讗 讬注讜专专 讗讚诐 注诇 诪转讜 讜诇讗 讬住驻讬讚谞讜 拽讜讚诐 诇专讙诇 砖诇砖讬诐 讬讜诐

And all agree that a person may not arouse [ye鈥檕rer]lamentation for his deceased relative, and he may not eulogize him during the thirty days before a pilgrimage Festival.

讙诪壮 讜专诪讬谞讛讜 讛诪诇拽讟 注爪诪讜转 讗讘讬讜 讜讗诪讜 讛专讬 讝讛 诪转讗讘诇 注诇讬讛诐 讻诇 讛讬讜诐 讜诇注专讘 讗讬谉 诪转讗讘诇 注诇讬讛谉 讜讗诪专 专讘 讞住讚讗 讗驻讬诇讜 爪专讜专讬谉 诇讜 讘住讚讬谞讜

GEMARA: The Gemara raises a contradiction to Rabbi Meir鈥檚 opinion that gathering the bones of one鈥檚 parents is considered an occasion of joy, based on what is taught in a baraita: One who gathers the bones of his father or his mother mourns for them the entire day, but he does not mourn for them in the evening. And Rav 岣sda said: And even in a case where he does not gather the bones from a temporary grave, but where he had them bundled up in his sheet, when he buries them he mourns for them all day. This indicates that gathering one鈥檚 parents鈥 bones is an occasion of mourning rather than joy.

讗诪专 讗讘讬讬 讗讬诪讗 诪驻谞讬 砖砖诪讞转 讛专讙诇 注诇讬讜

Abaye said: Say that Rabbi Meir means that collecting and reinterring the bones of one鈥檚 parents is permitted on the intermediate days of a Festival, not because it causes one joy, but rather because the joy of the pilgrimage Festival is upon him. The pain of gathering the bones of his parents is overpowered by the joy of the Festival.

讜诇讗 讬注专注专 注诇 诪转讜 诪讗讬 诇讗 讬注专注专 注诇 诪转讜 讗诪专 专讘 讻讚 讛讚专 住驻讚谞讗 讘诪注专讘讗 讗诪专讬 讬讘讻讜谉 注诪讬讛 讻诇 诪专讬专讬 诇讬讘讗

搂 It is taught in the mishna: One may not arouse lamentation for his deceased relative during the thirty days before a Festival. The Gemara asks: What is meant by: One may not arouse lamentation for his deceased relative? Rav said: In the West, Eretz Yisrael, whenever a professional eulogizer would circulate and ply his trade, they would say: Let all those of bitter heart weep with him. When they would say this, all those who had recently suffered losses would recall their pain and lament their losses.

拽讜讚诐 讛专讙诇 砖诇砖讬诐 讬讜诐 诪讗讬 砖谞讗 砖诇砖讬诐 讬讜诐

It is taught in the mishna that one may not arouse lamentation or eulogize his relative for thirty days before a pilgrimage Festival. The Gemara asks: What is different about thirty days, that it is prohibited for one to lament the dead for specifically that amount of time before the Festival?

讗诪专 专讘 讻讛谞讗 讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 诪注砖讛 讘讗讚诐 讗讞讚 砖讻讬谞住 诪注讜转 诇注诇讜转 诇专讙诇 讜讘讗 住驻讚谉 讜注诪讚 注诇 驻转讞 讘讬转讜 讜谞讟诇转谉 讗砖转讜 讜谞转谞转谉 诇讜 讜谞诪谞注 讜诇讗 注诇讛 讘讗讜转讛 砖注讛 讗诪专讜 诇讗 讬注讜专专 注诇 诪转讜 讜诇讗 讬住驻讬讚谞讜 拽讜讚诐 诇专讙诇 砖诇砖讬诐 讬讜诐

Rav Kahana said that Rav Yehuda said that Rav said: There was an incident involving a certain man who saved up money to ascend to Jerusalem for the pilgrimage Festival. A professional eulogizer came and stood at the opening to his house and the man鈥檚 wife took the money that he had saved and gave it to the eulogizer for his services. As a result, the man did not have enough money and he refrained and did not ascend to Jerusalem for the Festival. At that time, they said: One may not arouse lamentation for his deceased relative, nor may he eulogize him during the thirty days before a pilgrimage Festival.

讜砖诪讜讗诇 讗诪专

And Shmuel said:

诇驻讬 砖讗讬谉 讛诪转 诪砖转讻讞 诪谉 讛诇讘 砖诇砖讬诐 讬讜诐 诪讗讬 讘讬谞讬讬讛讜 讗讬讻讗 讘讬谞讬讬讛讜 讚拽注讘讬讚 讘讞谞诐

It is because the dead is not forgotten from the heart and put out of mind for thirty days, and therefore, when one laments the loss of a deceased relative within thirty days before a Festival, the pain is still remembered on the Festival. The Gemara asks: What is the practical difference between the two reasons? The practical difference between them is in a case where the eulogizer performs the eulogy free of charge. In that case there is no worry that money that had been set aside for the Festival will be spent, but there is still room for concern about the lingering pain that will be felt on the Festival.

诪转谞讬壮 讗讬谉 讞讜驻专讬谉 讻讜讻讬谉 讜拽讘专讜转 讘诪讜注讚 讗讘诇 诪讞谞讻讬谉 讗转 讛讻讜讻讬谉 讘诪讜注讚 讜注讜砖讬谉 谞讘专讻转 讘诪讜注讚 讜讗专讜谉 注诐 讛诪转 讘讞爪专 专讘讬 讬讛讜讚讛 讗讜住专 讗诇讗 讗诐 讻谉 讬砖 注诪讜 谞住专讬诐

MISHNA: One may not dig crypts or graves on the intermediate days of a Festival in preparation for those who are still alive, but one may adjust previously dug crypts on the intermediate days of a Festival in order to receive a particular corpse. And one may also construct a laundry pond on the intermediate days of a Festival as it does not involve excessive effort. And one may also prepare a coffin if he is together with the corpse in the same courtyard, as in that case everyone knows that he is preparing the coffin for the deceased. Rabbi Yehuda prohibits making the coffin unless one has wooden boards with him that had already been cut before the Festival and that need only to be attached.

讙诪壮 诪讗讬 讻讜讻讬谉 讜诪讗讬 拽讘专讜转 讗诪专 专讘 讬讛讜讚讛 讻讜讻讬谉 讘讞驻讬专讛 讜拽讘专讜转 讘讘谞讬谉 转谞讬讗 谞诪讬 讛讻讬 讗诇讜 讛谉 讻讜讻讬谉 讜讗诇讜 讛谉 拽讘专讜转 讻讜讻讬谉 讘讞驻讬专讛 讜拽讘专讜转 讘讘谞讬谉

GEMARA: The Gemara asks: What are crypts and what are graves, and what is the difference between them? Rav Yehuda said: Crypts are constructed by digging and graves are constructed by building. The Gemara adds: That is also taught in the following baraita: These are crypts and these are graves: Crypts are constructed by digging and graves are constructed by building.

讗讘诇 诪讞谞讻讬谉 讗转 讛讻讜讻讬谉 讻讬爪讚 诪讞谞讻讬谉 讗诪专 专讘 讬讛讜讚讛 砖讗诐 讛讬讛 讗专讜讱 诪拽爪专讜 讘诪转谞讬转讗 转谞讗 诪讗专讬讱 讘讜 讜诪专讞讬讘 讘讜

It is taught in the mishna: But one may adjust previously dug crypts on the intermediate days of a Festival. The Gemara asks: How does one adjust a crypt? Rav Yehuda said: If the crypt was longer than the corpse, he shortens it. With regard to this issue it was taught in a baraita: He lengthens the crypt and widens it to make it the right size for the particular corpse.

讜注讜砖讬谉 谞讘专讻转 讻讜壮 诪讗讬 谞讘专讻转 讗诪专 专讘 讬讛讜讚讛 讝讜 讘拽讬注 讜讛转谞讬讗 讛谞讘专讻转 讜讛讘拽讬注 讗诪专 讗讘讬讬 讜讗讬转讬诪讗 专讘 讻讛谞讗 讙讬讛讗 讜讘专 讙讬讛讗

It was further taught in the mishna: And one may also construct a laundry pond on the intermediate days of a Festival. The Gemara asks: What is a laundry pond? Rav Yehuda said: This is a ditch dug in the ground for washing clothes. The Gemara raises a difficulty: Isn鈥檛 it taught in a baraita: A laundry pond and a laundry ditch, which indicates that they are different from one another? Abaye said, and some say that it was Rav Kahana who said: A pond and a small pond, i.e., the only difference between them is their size; a laundry pond is larger than a laundry ditch.

讜讗专讜谉 注诐 讛诪转 讘讞爪专 转谞讬谞讗 诇讛讗 讚转谞讜 专讘谞谉 注讜砖讬谉 讻诇 爪讜专讻讬 讛诪转 讙讜讝讝讬谉 诇讜 砖注专讜 讜诪讻讘住讬谉 诇讜 讻住讜转讜 讜注讜砖讬谉 诇讜 讗专讜谉 诪谞住专讬谉 讛诪谞讜住专讬谉 诪注专讘 讬讜诐 讟讜讘 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讗讜诪专 讗祝 诪讘讬讗讬谉 注爪讬诐 讜诪谞住专谉 讘爪讬谞注讗 讘转讜讱 讘讬转讜

It was taught in the mishna: And one may also prepare a coffin on the intermediate days of a Festival if he is together with the corpse in the same courtyard. The Gemara comments: We already learned this, as the Sages taught in the following baraita: One may tend to all the needs of the deceased on the intermediate days of a Festival: One may cut the deceased鈥檚 hair for him if it was too long, and one may wash his clothing, i.e., his shrouds, for him, and one may construct a coffin for him from boards that had already been cut from the eve of the Festival. Rabban Shimon ben Gamliel says: One may even bring timber and discreetly cut it into boards in the privacy of his house.

诪转谞讬壮 讗讬谉 谞讜砖讗讬谉 谞砖讬诐 讘诪讜注讚 诇讗 讘转讜诇讜转 讜诇讗 讗诇诪谞讜转 讜诇讗 诪讬讬讘诪讬谉 诪驻谞讬 砖砖诪讞讛 讛讬讗 诇讜 讗讘诇 诪讞讝讬专 讛讜讗 讗转 讙专讜砖转讜

MISHNA: One may not marry a woman on the intermediate days of a Festival, not virgins and not widows, and one may not perform levirate marriage with his sister-in-law, if his brother died childless, because it is a joyous occasion for him. However, one may remarry his divorced wife on the intermediate days of a Festival, as this is not as great a joy for him.

讜注讜砖讛 讗砖讛 转讻砖讬讟讬讛 讘诪讜注讚 专讘讬 讬讛讜讚讛 讗讜诪专 诇讗 转住讜讚 诪驻谞讬 砖谞讬讜讜诇 讛讜讗 诇讛 讛讛讚讬讜讟 转讜驻专 讻讚专讻讜 讜讛讗讜诪谉 诪讻诇讬讘 讜诪住专讙讬谉 讗转 讛诪讟讜转 专讘讬 讬讜住讬 讗讜诪专 诪诪转讞讬谉

And a woman may engage in all her usual cosmetic treatments to enhance her physical appearance on the intermediate days of a Festival. Rabbi Yehuda says: She may not apply lime to her skin because it is temporarily a disgrace to her, as she is unattractive before the lime is peeled off and will therefore be distressed during the Festival. The mishna continues: A layman, who is not a skilled tailor, may sew in his usual manner if necessary for the Festival, whereas a craftsman may form only temporary stitches. And one may interweave the cords attached to the frames of beds upon which a mattress is placed. Rabbi Yosei says: One may only tighten the cords but not interweave them.

讙诪壮 讜讻讬 砖诪讞讛 讛讬讗 诇讜 诪讗讬 讛讜讬 讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 讜讻谉 讗诪专 专讘讬 讗诇注讝专 讗诪专 专讘讬 讗讜砖注讬讗 讜讗诪专讬 诇讛 讗诪专 专讘讬 讗诇注讝专 讗诪专 专讘讬 讞谞讬谞讗 诇驻讬 砖讗讬谉 诪注专讘讬谉 砖诪讞讛 讘砖诪讞讛 专讘讛 讘专 [ 专讘] 讛讜谞讗 讗诪专 诪驻谞讬 砖诪谞讬讞 砖诪讞转 讛专讙诇 讜注讜住拽 讘砖诪讞转 讗砖转讜

GEMARA: It was taught in the mishna that one may not marry a woman on the intermediate days of a Festival, because it is a source of joy for him. The Gemara asks: And if it is a source of joy for him, what of it? Isn鈥檛 there is a mitzva to rejoice on a Festival? Rav Yehuda said that Shmuel said, and, so too, Rabbi Elazar said that Rabbi Oshaya said, and some say that Rabbi Elazar said that Rabbi 岣nina said: The reason that one may not get married on the intermediate days of a Festival is because one may not mix one joy with another joy, as each requires its own celebration. Rabba bar Rav Huna said: The reason is because he forsakes the rejoicing of the pilgrimage Festival and occupies himself with rejoicing with his wife.

讗诪专 诇讬讛 讗讘讬讬 诇专讘 讬讜住祝 讛讗 讚专讘讛 讘专 [专讘] 讛讜谞讗 讚专讘 讛讜讗 讚讗诪专 专讘 讚谞讬讗诇 讘专 拽讟讬谞讗 讗诪专 专讘 诪谞讬谉 砖讗讬谉 谞讜砖讗讬谉 谞砖讬诐 讘诪讜注讚 砖谞讗诪专 讜砖诪讞转 讘讞讙讱 讘讞讙讱 讜诇讗 讘讗砖转讱

Abaye said to Rav Yosef: This statement of Rabba bar Rav Huna is actually a statement of Rav, as Rav Daniel bar Ketina said that Rav said: From where is it derived that one may not marry a woman on the intermediate days of a Festival? As it is stated: 鈥淎nd you shall rejoice in your Festival鈥 (Deuteronomy 16:14). This verse emphasizes that you must rejoice in your Festival and not in your wife.

注讜诇讗 讗诪专 诪驻谞讬 讛讟讜专讞 专讘讬 讬爪讞拽 谞驻讞讗 讗诪专 诪驻谞讬 讘讬讟讜诇 驻专讬讛 讜专讘讬讛

Ulla said: The reason one may not marry on the intermediate days of a Festival is due to the excessive exertion that the wedding preparations demand, which is prohibited during the Festival. Rabbi Yitz岣k Nappa岣 said: The reason is due to the neglect of the mitzva to be fruitful and multiply. If it were permissible to get married during the intermediate days of a Festival, people would delay getting married until then in order to save money by avoiding the necessity of preparing separate feasts for the Festival and for the wedding. In the meantime they would neglect the mitzva of procreation.

诪讬转讬讘讬 讻诇 讗诇讜 砖讗诪专讜 讗住讜专讬谉 诇讬砖讗 讘诪讜注讚

The Gemara raises an objection from the following baraita: All those whom the Sages said are prohibited to marry on the intermediate days of a Festival

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

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

  • This month's learning is sponsored by Terri Krivosha for the Refuah Shlemah of her husband Harav Hayim Yehuda Ben Faiga Rivah.聽

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

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Moed Katan 8

讚讛讗 注爪讬诐 讜讗讘谞讬诐 讘注诇诪讗 诇讗 诪讟诪讗讜 讜讛讻讗 诪讟诪讗讜

The Gemara explains that the halakha of leprous symptoms on a house constitutes a novelty, as by Torah law, wood and stones are generally not susceptible to ritual impurity, yet here in the case of house leprosy they are susceptible to ritual impurity.

讜专讘讬 讗诪专 讗爪讟专讬讱 讚讗讬 讻转讘 专讞诪谞讗 讜讘讬讜诐 讛专讗讜转 讘讜 讛讜讛 讗诪讬谞讗 诇讚讘专 诪爪讜讛 讗讬谉 诇讚讘专 讛专砖讜转 诇讗 讻转讘 专讞诪谞讗 讜爪讜讛 讛讻讛谉

And Rabbi Yehuda HaNasi said: It was necessary for the Torah to state both verses: 鈥淏ut on the day it appears in him鈥 (Leviticus 13:14), as well as: 鈥淭hen the priest shall command that they empty the house鈥 (Leviticus 14:36). As, if the Merciful One had written only: 鈥淏ut on the day it appears in him,鈥 I would have said that for a matter of mitzva, yes, one may delay the priest鈥檚 examination of the leprous symptoms, but for an optional matter, no, one may not, in accordance with the opinion of Rabbi Yehuda. Therefore the Merciful One wrote: 鈥淭hen the priest shall command,鈥 in order to teach that one may delay his examination even for an optional matter.

讜讗讬 讻转讘 专讞诪谞讗 讜爪讜讛 讛讻讛谉 讛讜讛 讗诪讬谞讗 讛谞讬 讗讬谉 讚诇讗讜 讟讜诪讗讛 讚讙讜驻讬讛 讗讘诇 讟讜诪讗讛 讚讙讜驻讬讛 讗讬诪讗 诪讬讞讝讗 讞讝讬讗 诇讬讛 爪专讬讻讗

And conversely, if the Merciful One had written only: 鈥淭hen the priest shall command,鈥 I would have said that for these utensils that are found in the house, yes, one may delay the priest鈥檚 examination, as this is not a case of impurity of the individual鈥檚 body but only that of his possessions; but in a case of impurity of the individual鈥檚 body, I would say that the priest must examine it immediately. Therefore, it is necessary for the Torah to state that even in this case, one may delay his examination.

讗诪专 诪专 讬砖 讬讜诐 砖讗转讛 专讜讗讛 讘讜 讜讬砖 讬讜诐 砖讗讬 讗转讛 专讜讗讛 讘讜

搂 The Gemara proceeds to analyze the aforementioned baraita. The Master said that as the verse states: 鈥淏ut on the day it appears in him,鈥 it may be inferred that there is a day when you examine the symptoms found in him and there is a day when you do not examine those symptoms.

诪讗讬 诪砖诪注 讗诪专 讗讘讬讬 讗诐 讻谉 诇讬讻转讜讘 专讞诪谞讗 讘讬讜诐 诪讗讬 讜讘讬讜诐 砖诪注 诪讬谞讛 讬砖 讬讜诐 砖讗转讛 专讜讗讛 讘讜 讜讬砖 讬讜诐 砖讗讬 讗转讛 专讜讗讛 讘讜

The Gemara asks: From where in this verse may it be inferred? Abaye said: If it were so that the priest must always examine the symptoms immediately, the Merciful One should have written simply: On the day it appears in him. What is implied by the actual formulation of the verse: 鈥淏ut on the day鈥? Learn from here, i.e., from the seemingly superfluous word 鈥渂ut鈥 at the beginning of the phrase, that this is not an absolute halakha, but a conditional one, depending upon other factors: There is a day when you examine the leprous symptoms found in him and there is a day when you do not examine those symptoms.

专讘讗 讗诪专 讻讜诇讛 拽专讗 讬转讬专讗 讛讜讗 讚讗诐 讻谉 诇讻转讜讘 专讞诪谞讗 讜讘讛专讗讜转 诪讗讬 讜讘讬讜诐 砖诪注 诪讬谞讛 讬砖 讬讜诐 砖讗转讛 专讜讗讛 讘讜 讜讬砖 讬讜诐 砖讗讬 讗转讛 专讜讗讛 讘讜

Rava offered a different explanation and said: The entire phrase 鈥渂ut on the day,鈥 is superfluous. As, if it were so that the priest must always examine the symptoms immediately, the Merciful One should have written simply: And when it appears. What is the meaning of the additional words 鈥渂ut on the day鈥? Learn from here that the issue is dependent upon other factors, as there is a day when you examine the symptoms of leprosy in him and there is a day when you do not examine them.

讜讗讘讬讬 讛讛讜讗 诪讬讘注讬 诇讬讛 讘讬讜诐 讜诇讗 讘诇讬诇讛

The Gemara explains: And according to Abaye, who derives the halakha from the word 鈥渂ut,鈥 why does the verse include the phrase 鈥渙n the day鈥? That phrase is necessary in order to teach that the priest examines the symptoms of leprosy only during the day, but not at night.

讜专讘讗 讘讬讜诐 讜诇讗 讘诇讬诇讛 诪谞讗 诇讬讛 谞驻拽讗 诇讬讛 诪诇讻诇 诪专讗讛 注讬谞讬 讛讻讛谉 讜讗讘讬讬 讛讛讜讗 诪讬讘注讬 诇讬讛 诇诪注讜讟讬 住讜诪讗 讘讗讞转 诪注讬谞讬讜

The Gemara asks: And from where does Rava derive thehalakha that the examination is performed during the day but not at night? The Gemara answers: He derives it from the verse: 鈥淎s far as the priest鈥檚 eyes can see鈥 (Leviticus 13:12), which indicates that the priest must be able to carry out a careful examination of the leprous symptoms; this cannot be done at night, when his vision is limited. And Abaye could say that this verse is necessary to exclude a priest who is blind in one eye from inspecting symptoms of leprosy, as it says 鈥渆yes,鈥 in the plural.

讜专讘讗 谞诪讬 诪讬讘注讬 诇讬讛 诇讛讻讬 讗讬谉 讛讻讬 谞诪讬

The Gemara asks: But Rava also requires this verse to teach this halakha, i.e., that a priest who is blind in one eye is unfit to examine symptoms of leprosy. The Gemara answers: Yes, it is indeed so; he agrees that this verse is the source of the halakha concerning a priest who is blind in one eye, and it is not the source of the halakha that the priest may only view leprous symptoms by day.

讜讗诇讗 讘讬讜诐 讜诇讗 讘诇讬诇讛 诪谞讗 诇讬讛 谞驻拽讗 诇讬讛 诪讻谞讙注 谞专讗讛 诇讬 讘讘讬转 诇讬 讜诇讗 诇讗讜专讬

If so, from where does Rava derive the halakha that a priest examines leprous symptoms during the day but not at night? The Gemara answers: He derives it from the verse that quotes a homeowner saying to a priest: 鈥淭here seems to me as it were a plague in the house鈥 (Leviticus 14:35), which emphasizes that the leprous symptom is seen by me, and not by way of my light, i.e., that this takes place during the day. When the next verse states that the priest comes to view the leprous symptom, it means that this also takes place by day.

讜讗讘讬讬 讗讬 诪讛转诐 讛讜讛 讗诪讬谞讗 讛谞讬 诪讬诇讬 讟讜诪讗讛 讚诇讗讜 讚讙讜驻讬讛 讗讘诇 讟讜诪讗讛 讚讙讜驻讬讛 讗驻讬诇讜 诇讗讜专讜 谞诪讬 拽讗 诪砖诪注 诇谉

And why does Abaye require the proof that he adduces when it would seem that the verse that Rava brings offers sufficient proof? The Gemara explains: According to Abaye, if the source was derived from there, I would have said that this halakha, that one must wait until the light of day to examine the symptom, applies only to leprous symptoms on a house, which is an impurity that is not related to the individual鈥檚 body. However, in a case of impurity of the individual鈥檚 body, perhaps the priest may conduct his examination even by artificial light, as it is a more severe impurity. Therefore the verse teaches us: 鈥淏ut on the day,鈥 to indicate that even in the case of impurity of the body the priest may perform the examination only during the day by natural sunlight, and not by any artificial light.

诪转谞讬壮 讜注讜讚 讗诪专 专讘讬 诪讗讬专 诪诇拽讟 讗讚诐 注爪诪讜转 讗讘讬讜 讜讗诪讜 诪驻谞讬 砖砖诪讞讛 讛讬讗 诇讜

MISHNA: Rabbi Meir also stated another leniency concerning the halakhot of the intermediate days of a Festival: A person may gather the bones of his father and mother from their temporary graves on the intermediate days of a Festival. In ancient times, it was customary to first bury a corpse in a temporary grave. After the flesh had decomposed, the bones would be collected, placed in a coffin, and buried in a vault together with the bones of the deceased individual鈥檚 ancestors. This is permitted on the intermediate days of a Festival because the fact that one merited to bring the bones of his deceased parents to the graves of their ancestors is a source of joy for him.

专讘讬 讬讜住讬 讗讜诪专 讗讘诇 讛讜讗 诇讜

Rabbi Yosei says: One does not gather these bones on the intermediate days of a Festival, because it is a source of mourning for him. Even though he is happy to be able to bury his parents鈥 bones in their ancestral graves, he is still pained by the memory of their death.

诇讗 讬注讜专专 讗讚诐 注诇 诪转讜 讜诇讗 讬住驻讬讚谞讜 拽讜讚诐 诇专讙诇 砖诇砖讬诐 讬讜诐

And all agree that a person may not arouse [ye鈥檕rer]lamentation for his deceased relative, and he may not eulogize him during the thirty days before a pilgrimage Festival.

讙诪壮 讜专诪讬谞讛讜 讛诪诇拽讟 注爪诪讜转 讗讘讬讜 讜讗诪讜 讛专讬 讝讛 诪转讗讘诇 注诇讬讛诐 讻诇 讛讬讜诐 讜诇注专讘 讗讬谉 诪转讗讘诇 注诇讬讛谉 讜讗诪专 专讘 讞住讚讗 讗驻讬诇讜 爪专讜专讬谉 诇讜 讘住讚讬谞讜

GEMARA: The Gemara raises a contradiction to Rabbi Meir鈥檚 opinion that gathering the bones of one鈥檚 parents is considered an occasion of joy, based on what is taught in a baraita: One who gathers the bones of his father or his mother mourns for them the entire day, but he does not mourn for them in the evening. And Rav 岣sda said: And even in a case where he does not gather the bones from a temporary grave, but where he had them bundled up in his sheet, when he buries them he mourns for them all day. This indicates that gathering one鈥檚 parents鈥 bones is an occasion of mourning rather than joy.

讗诪专 讗讘讬讬 讗讬诪讗 诪驻谞讬 砖砖诪讞转 讛专讙诇 注诇讬讜

Abaye said: Say that Rabbi Meir means that collecting and reinterring the bones of one鈥檚 parents is permitted on the intermediate days of a Festival, not because it causes one joy, but rather because the joy of the pilgrimage Festival is upon him. The pain of gathering the bones of his parents is overpowered by the joy of the Festival.

讜诇讗 讬注专注专 注诇 诪转讜 诪讗讬 诇讗 讬注专注专 注诇 诪转讜 讗诪专 专讘 讻讚 讛讚专 住驻讚谞讗 讘诪注专讘讗 讗诪专讬 讬讘讻讜谉 注诪讬讛 讻诇 诪专讬专讬 诇讬讘讗

搂 It is taught in the mishna: One may not arouse lamentation for his deceased relative during the thirty days before a Festival. The Gemara asks: What is meant by: One may not arouse lamentation for his deceased relative? Rav said: In the West, Eretz Yisrael, whenever a professional eulogizer would circulate and ply his trade, they would say: Let all those of bitter heart weep with him. When they would say this, all those who had recently suffered losses would recall their pain and lament their losses.

拽讜讚诐 讛专讙诇 砖诇砖讬诐 讬讜诐 诪讗讬 砖谞讗 砖诇砖讬诐 讬讜诐

It is taught in the mishna that one may not arouse lamentation or eulogize his relative for thirty days before a pilgrimage Festival. The Gemara asks: What is different about thirty days, that it is prohibited for one to lament the dead for specifically that amount of time before the Festival?

讗诪专 专讘 讻讛谞讗 讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 诪注砖讛 讘讗讚诐 讗讞讚 砖讻讬谞住 诪注讜转 诇注诇讜转 诇专讙诇 讜讘讗 住驻讚谉 讜注诪讚 注诇 驻转讞 讘讬转讜 讜谞讟诇转谉 讗砖转讜 讜谞转谞转谉 诇讜 讜谞诪谞注 讜诇讗 注诇讛 讘讗讜转讛 砖注讛 讗诪专讜 诇讗 讬注讜专专 注诇 诪转讜 讜诇讗 讬住驻讬讚谞讜 拽讜讚诐 诇专讙诇 砖诇砖讬诐 讬讜诐

Rav Kahana said that Rav Yehuda said that Rav said: There was an incident involving a certain man who saved up money to ascend to Jerusalem for the pilgrimage Festival. A professional eulogizer came and stood at the opening to his house and the man鈥檚 wife took the money that he had saved and gave it to the eulogizer for his services. As a result, the man did not have enough money and he refrained and did not ascend to Jerusalem for the Festival. At that time, they said: One may not arouse lamentation for his deceased relative, nor may he eulogize him during the thirty days before a pilgrimage Festival.

讜砖诪讜讗诇 讗诪专

And Shmuel said:

诇驻讬 砖讗讬谉 讛诪转 诪砖转讻讞 诪谉 讛诇讘 砖诇砖讬诐 讬讜诐 诪讗讬 讘讬谞讬讬讛讜 讗讬讻讗 讘讬谞讬讬讛讜 讚拽注讘讬讚 讘讞谞诐

It is because the dead is not forgotten from the heart and put out of mind for thirty days, and therefore, when one laments the loss of a deceased relative within thirty days before a Festival, the pain is still remembered on the Festival. The Gemara asks: What is the practical difference between the two reasons? The practical difference between them is in a case where the eulogizer performs the eulogy free of charge. In that case there is no worry that money that had been set aside for the Festival will be spent, but there is still room for concern about the lingering pain that will be felt on the Festival.

诪转谞讬壮 讗讬谉 讞讜驻专讬谉 讻讜讻讬谉 讜拽讘专讜转 讘诪讜注讚 讗讘诇 诪讞谞讻讬谉 讗转 讛讻讜讻讬谉 讘诪讜注讚 讜注讜砖讬谉 谞讘专讻转 讘诪讜注讚 讜讗专讜谉 注诐 讛诪转 讘讞爪专 专讘讬 讬讛讜讚讛 讗讜住专 讗诇讗 讗诐 讻谉 讬砖 注诪讜 谞住专讬诐

MISHNA: One may not dig crypts or graves on the intermediate days of a Festival in preparation for those who are still alive, but one may adjust previously dug crypts on the intermediate days of a Festival in order to receive a particular corpse. And one may also construct a laundry pond on the intermediate days of a Festival as it does not involve excessive effort. And one may also prepare a coffin if he is together with the corpse in the same courtyard, as in that case everyone knows that he is preparing the coffin for the deceased. Rabbi Yehuda prohibits making the coffin unless one has wooden boards with him that had already been cut before the Festival and that need only to be attached.

讙诪壮 诪讗讬 讻讜讻讬谉 讜诪讗讬 拽讘专讜转 讗诪专 专讘 讬讛讜讚讛 讻讜讻讬谉 讘讞驻讬专讛 讜拽讘专讜转 讘讘谞讬谉 转谞讬讗 谞诪讬 讛讻讬 讗诇讜 讛谉 讻讜讻讬谉 讜讗诇讜 讛谉 拽讘专讜转 讻讜讻讬谉 讘讞驻讬专讛 讜拽讘专讜转 讘讘谞讬谉

GEMARA: The Gemara asks: What are crypts and what are graves, and what is the difference between them? Rav Yehuda said: Crypts are constructed by digging and graves are constructed by building. The Gemara adds: That is also taught in the following baraita: These are crypts and these are graves: Crypts are constructed by digging and graves are constructed by building.

讗讘诇 诪讞谞讻讬谉 讗转 讛讻讜讻讬谉 讻讬爪讚 诪讞谞讻讬谉 讗诪专 专讘 讬讛讜讚讛 砖讗诐 讛讬讛 讗专讜讱 诪拽爪专讜 讘诪转谞讬转讗 转谞讗 诪讗专讬讱 讘讜 讜诪专讞讬讘 讘讜

It is taught in the mishna: But one may adjust previously dug crypts on the intermediate days of a Festival. The Gemara asks: How does one adjust a crypt? Rav Yehuda said: If the crypt was longer than the corpse, he shortens it. With regard to this issue it was taught in a baraita: He lengthens the crypt and widens it to make it the right size for the particular corpse.

讜注讜砖讬谉 谞讘专讻转 讻讜壮 诪讗讬 谞讘专讻转 讗诪专 专讘 讬讛讜讚讛 讝讜 讘拽讬注 讜讛转谞讬讗 讛谞讘专讻转 讜讛讘拽讬注 讗诪专 讗讘讬讬 讜讗讬转讬诪讗 专讘 讻讛谞讗 讙讬讛讗 讜讘专 讙讬讛讗

It was further taught in the mishna: And one may also construct a laundry pond on the intermediate days of a Festival. The Gemara asks: What is a laundry pond? Rav Yehuda said: This is a ditch dug in the ground for washing clothes. The Gemara raises a difficulty: Isn鈥檛 it taught in a baraita: A laundry pond and a laundry ditch, which indicates that they are different from one another? Abaye said, and some say that it was Rav Kahana who said: A pond and a small pond, i.e., the only difference between them is their size; a laundry pond is larger than a laundry ditch.

讜讗专讜谉 注诐 讛诪转 讘讞爪专 转谞讬谞讗 诇讛讗 讚转谞讜 专讘谞谉 注讜砖讬谉 讻诇 爪讜专讻讬 讛诪转 讙讜讝讝讬谉 诇讜 砖注专讜 讜诪讻讘住讬谉 诇讜 讻住讜转讜 讜注讜砖讬谉 诇讜 讗专讜谉 诪谞住专讬谉 讛诪谞讜住专讬谉 诪注专讘 讬讜诐 讟讜讘 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讗讜诪专 讗祝 诪讘讬讗讬谉 注爪讬诐 讜诪谞住专谉 讘爪讬谞注讗 讘转讜讱 讘讬转讜

It was taught in the mishna: And one may also prepare a coffin on the intermediate days of a Festival if he is together with the corpse in the same courtyard. The Gemara comments: We already learned this, as the Sages taught in the following baraita: One may tend to all the needs of the deceased on the intermediate days of a Festival: One may cut the deceased鈥檚 hair for him if it was too long, and one may wash his clothing, i.e., his shrouds, for him, and one may construct a coffin for him from boards that had already been cut from the eve of the Festival. Rabban Shimon ben Gamliel says: One may even bring timber and discreetly cut it into boards in the privacy of his house.

诪转谞讬壮 讗讬谉 谞讜砖讗讬谉 谞砖讬诐 讘诪讜注讚 诇讗 讘转讜诇讜转 讜诇讗 讗诇诪谞讜转 讜诇讗 诪讬讬讘诪讬谉 诪驻谞讬 砖砖诪讞讛 讛讬讗 诇讜 讗讘诇 诪讞讝讬专 讛讜讗 讗转 讙专讜砖转讜

MISHNA: One may not marry a woman on the intermediate days of a Festival, not virgins and not widows, and one may not perform levirate marriage with his sister-in-law, if his brother died childless, because it is a joyous occasion for him. However, one may remarry his divorced wife on the intermediate days of a Festival, as this is not as great a joy for him.

讜注讜砖讛 讗砖讛 转讻砖讬讟讬讛 讘诪讜注讚 专讘讬 讬讛讜讚讛 讗讜诪专 诇讗 转住讜讚 诪驻谞讬 砖谞讬讜讜诇 讛讜讗 诇讛 讛讛讚讬讜讟 转讜驻专 讻讚专讻讜 讜讛讗讜诪谉 诪讻诇讬讘 讜诪住专讙讬谉 讗转 讛诪讟讜转 专讘讬 讬讜住讬 讗讜诪专 诪诪转讞讬谉

And a woman may engage in all her usual cosmetic treatments to enhance her physical appearance on the intermediate days of a Festival. Rabbi Yehuda says: She may not apply lime to her skin because it is temporarily a disgrace to her, as she is unattractive before the lime is peeled off and will therefore be distressed during the Festival. The mishna continues: A layman, who is not a skilled tailor, may sew in his usual manner if necessary for the Festival, whereas a craftsman may form only temporary stitches. And one may interweave the cords attached to the frames of beds upon which a mattress is placed. Rabbi Yosei says: One may only tighten the cords but not interweave them.

讙诪壮 讜讻讬 砖诪讞讛 讛讬讗 诇讜 诪讗讬 讛讜讬 讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 讜讻谉 讗诪专 专讘讬 讗诇注讝专 讗诪专 专讘讬 讗讜砖注讬讗 讜讗诪专讬 诇讛 讗诪专 专讘讬 讗诇注讝专 讗诪专 专讘讬 讞谞讬谞讗 诇驻讬 砖讗讬谉 诪注专讘讬谉 砖诪讞讛 讘砖诪讞讛 专讘讛 讘专 [ 专讘] 讛讜谞讗 讗诪专 诪驻谞讬 砖诪谞讬讞 砖诪讞转 讛专讙诇 讜注讜住拽 讘砖诪讞转 讗砖转讜

GEMARA: It was taught in the mishna that one may not marry a woman on the intermediate days of a Festival, because it is a source of joy for him. The Gemara asks: And if it is a source of joy for him, what of it? Isn鈥檛 there is a mitzva to rejoice on a Festival? Rav Yehuda said that Shmuel said, and, so too, Rabbi Elazar said that Rabbi Oshaya said, and some say that Rabbi Elazar said that Rabbi 岣nina said: The reason that one may not get married on the intermediate days of a Festival is because one may not mix one joy with another joy, as each requires its own celebration. Rabba bar Rav Huna said: The reason is because he forsakes the rejoicing of the pilgrimage Festival and occupies himself with rejoicing with his wife.

讗诪专 诇讬讛 讗讘讬讬 诇专讘 讬讜住祝 讛讗 讚专讘讛 讘专 [专讘] 讛讜谞讗 讚专讘 讛讜讗 讚讗诪专 专讘 讚谞讬讗诇 讘专 拽讟讬谞讗 讗诪专 专讘 诪谞讬谉 砖讗讬谉 谞讜砖讗讬谉 谞砖讬诐 讘诪讜注讚 砖谞讗诪专 讜砖诪讞转 讘讞讙讱 讘讞讙讱 讜诇讗 讘讗砖转讱

Abaye said to Rav Yosef: This statement of Rabba bar Rav Huna is actually a statement of Rav, as Rav Daniel bar Ketina said that Rav said: From where is it derived that one may not marry a woman on the intermediate days of a Festival? As it is stated: 鈥淎nd you shall rejoice in your Festival鈥 (Deuteronomy 16:14). This verse emphasizes that you must rejoice in your Festival and not in your wife.

注讜诇讗 讗诪专 诪驻谞讬 讛讟讜专讞 专讘讬 讬爪讞拽 谞驻讞讗 讗诪专 诪驻谞讬 讘讬讟讜诇 驻专讬讛 讜专讘讬讛

Ulla said: The reason one may not marry on the intermediate days of a Festival is due to the excessive exertion that the wedding preparations demand, which is prohibited during the Festival. Rabbi Yitz岣k Nappa岣 said: The reason is due to the neglect of the mitzva to be fruitful and multiply. If it were permissible to get married during the intermediate days of a Festival, people would delay getting married until then in order to save money by avoiding the necessity of preparing separate feasts for the Festival and for the wedding. In the meantime they would neglect the mitzva of procreation.

诪讬转讬讘讬 讻诇 讗诇讜 砖讗诪专讜 讗住讜专讬谉 诇讬砖讗 讘诪讜注讚

The Gemara raises an objection from the following baraita: All those whom the Sages said are prohibited to marry on the intermediate days of a Festival

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