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Moed Katan 22

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Summary

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

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

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

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

Moed Katan 22

הָלַךְ גְּדוֹל הַבַּיִת לְבֵית הַקְּבָרוֹת, מַהוּ?

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

תָּא שְׁמַע, דְּאָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: אֲפִילּוּ הָלַךְ גְּדוֹל הַבַּיִת לְבֵית הַקְּבָרוֹת — מוֹנֶה עִמָּהֶן. מוֹנֶה עִמָּהֶן? וְהָתַנְיָא מוֹנֶה לְעַצְמוֹ!

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

לָא קַשְׁיָא: הָא דַּאֲתָא בְּגוֹ תְּלָתָא, וְהָא דְּלָא אֲתָא בְּגוֹ תְּלָתָא. כִּי הָא דַּאֲמַר לְהוּ רַב לִבְנֵי הַצַּלְבּוֹנִי: דְּאָתוּ בְּגוֹ תְּלָתָא — לִימְנוֹ בַּהֲדַיְיכוּ, דְּלָא אָתוּ בְּגוֹ תְּלָתָא — לִימְנוֹ לְנַפְשַׁיְהוּ.

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

אֲמַר לְהוּ רָבָא לִבְנֵי מָחוֹזָא: אַתּוּן דְּלָא אָזְלִיתוּ בָּתַר עַרְסָא, מִכִּי מְהַדְּרִיתוּ אַפַּיְיכוּ מִבָּבָא דַאֲבוּלָּא — אַתְחִילוּ מְנוֹ.

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

רַבִּי שִׁמְעוֹן אוֹמֵר: אֲפִילּוּ בָּא בַּיּוֹם הַשְּׁבִיעִי מִמָּקוֹם קָרוֹב — מוֹנֶה עִמָּהֶן. אָמַר רַבִּי חִיָּיא בַּר גַּמָּדָא אָמַר רַבִּי יוֹסֵי בֶּן שָׁאוּל אָמַר רַבִּי: וְהוּא שֶׁבָּא וּמָצָא מְנַחֲמִין אֶצְלוֹ.

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

בָּעֵי רַב עָנָן: נִנְעֲרוּ לַעֲמוֹד וְלֹא עָמְדוּ, מַהוּ? תֵּיקוּ.

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

גְּמִירִי חַבְרֵיהּ דְּרַבִּי אַבָּא בַּר חִיָּיא מֵרַבִּי אַבָּא, וּמַנּוּ — רַבִּי זֵירָא, וְאָמְרִי לַהּ: חַבְרֵיהּ דְּרַבִּי זֵירָא מֵרַבִּי זֵירָא, וּמַנּוּ — רַבִּי אַבָּא בְּרֵיהּ דְּרַבִּי חִיָּיא בַּר אַבָּא, אָמַר רַבִּי יוֹחָנָן: הֲלָכָה כְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל בִּטְרֵיפוֹת, וַהֲלָכָה כְּרַבִּי שִׁמְעוֹן בְּאֵבֶל.

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

כְּרַבִּי שִׁמְעוֹן בְּאֵבֶל — הָא דַּאֲמַרַן. כְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל בִּטְרֵיפוֹת — דִּתְנַן: בְּנֵי מֵעַיִם שֶׁנִּיקְּבוּ וְלֵיחָה סוֹתַמְתָּן — כְּשֵׁרָה, דִּבְרֵי רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל.

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

מַאי לֵיחָה? אָמַר רַב כָּהֲנָא: שִׁירְקָא דִמְעַיָּא דְּנָפֵיק אַגַּב דּוּחְקָא. אָמַר מַאן דְּהוּא: אִיזְכֵּי וְאֶיסַּק וְאֶגְמְרַהּ לִשְׁמַעְתָּא מִפּוּמֵּיהּ דְּמָרַיהּ,

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

כִּי סְלֵיק, אַשְׁכְּחֵיהּ לְרַבִּי אַבָּא בְּרֵיהּ דְּרַבִּי חִיָּיא בַּר אַבָּא. אֲמַר לֵיהּ: אֲמַר מָר: הֲלָכָה כְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל בִּטְרֵיפוֹת? אֲמַר לֵיהּ: אֲנָא ״אֵין הֲלָכָה״ אֲמַרִי.

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

כְּרַבִּי שִׁמְעוֹן בְּאֵבֶל, מַאי? אֲמַר לֵיהּ: פְּלוּגְתָּא נִינְהוּ, דְּאִיתְּמַר, רַב חִסְדָּא אָמַר: הֲלָכָה, וְכֵן אָמַר רַבִּי יוֹחָנָן: הֲלָכָה. רַב נַחְמָן אָמַר: אֵין הֲלָכָה.

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

וְאֵין הֲלָכָה כְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל בִּטְרֵיפוֹת, וַהֲלָכָה כְּרַבִּי שִׁמְעוֹן בְּאֵבֶל. דְּאָמַר שְׁמוּאֵל: הֲלָכָה כְּדִבְרֵי הַמֵּיקֵל בְּאֵבֶל.

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

עַל כׇּל הַמֵּתִים כּוּלָּן מְדַחֶה מִטָּתוֹ — הֲרֵי זֶה מְשׁוּבָּח. עַל אָבִיו וְעַל אִמּוֹ — הֲרֵי זֶה מְגוּנֶּה, הָיָה עֶרֶב שַׁבָּת אוֹ עֶרֶב יוֹם טוֹב — הֲרֵי זֶה מְשׁוּבָּח, שֶׁאֵינוֹ עוֹשֶׂה אֶלָּא לִכְבוֹד אָבִיו וְאִמּוֹ.

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

עַל כׇּל הַמֵּתִים כּוּלָּן, רָצָה — מְמַעֵט בְּעִסְקוֹ, רָצָה — אֵינוֹ

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

מְמַעֵט, עַל אָבִיו וְעַל אִמּוֹ — מְמַעֵט.

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

עַל כׇּל הַמֵּתִים כּוּלָּן, רָצָה — חוֹלֵץ, רָצָה — אֵינוֹ חוֹלֵץ. עַל אָבִיו וְעַל אִמּוֹ — חוֹלֵץ.

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

וּמַעֲשֶׂה בִּגְדוֹל הַדּוֹר אֶחָד שֶׁמֵּת אָבִיו וּבִיקֵּשׁ לַחְלוֹץ, וּבִיקֵּשׁ גְּדוֹל הַדּוֹר אַחֵר שֶׁעִמּוֹ לַחְלוֹץ, וְנִמְנַע וְלֹא חָלַץ.

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

אָמַר אַבָּיֵי: גְּדוֹל הַדּוֹר — רַבִּי, גְּדוֹל הַדּוֹר שֶׁעִמּוֹ — רַבִּי יַעֲקֹב בַּר אַחָא. וְאִיכָּא דְּאָמְרִי: גְּדוֹל הַדּוֹר — רַבִּי יַעֲקֹב בַּר אַחָא, גְּדוֹל הַדּוֹר שֶׁעִמּוֹ — רַבִּי.

Abaye said: The leading authority of the generation mentioned here is Rabbi Yehuda HaNasi, and the leading authority of the generation who was with him was Rabbi Ya’akov bar Aḥa. And some say: The leading authority of the generation was Rabbi Ya’akov bar Aḥa, and the leading authority of the generation who was with him was Rabbi Yehuda HaNasi.

בִּשְׁלָמָא לְמַאן דְּאָמַר גְּדוֹל הַדּוֹר שֶׁעִמּוֹ — רַבִּי, הַיְינוּ דְּנִמְנַע וְלֹא חָלַץ,

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

אֶלָּא לְמַאן דְּאָמַר רַבִּי יַעֲקֹב בַּר אַחָא, אַמַּאי נִמְנַע וְלֹא חָלַץ? רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל נָשִׂיא הֲוָה, וְכוּלֵּי עָלְמָא מִיחַיְּיבִי לְמִיחְלַץ! קַשְׁיָא.

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

עַל כׇּל הַמֵּתִים כּוּלָּן מִסְתַּפֵּר לְאַחַר שְׁלֹשִׁים יוֹם, עַל אָבִיו וְעַל אִמּוֹ — עַד שֶׁיִּגְעֲרוּ בּוֹ חֲבֵרָיו. עַל כׇּל הַמֵּתִים כּוּלָּן נִכְנָס לְבֵית הַשִּׂמְחָה לְאַחַר שְׁלֹשִׁים יוֹם, עַל אָבִיו וְעַל אִמּוֹ — לְאַחַר שְׁנֵים עָשָׂר חֹדֶשׁ.

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

אָמַר רַבָּה בַּר בַּר חָנָה: וּלְשִׂמְחַת מְרֵיעוּת. מֵיתִיבִי: וּלְשִׂמְחָה וְלִמְרֵיעוּת שְׁלֹשִׁים יוֹם. קַשְׁיָא.

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

אַמֵּימָר מַתְנֵי הָכִי, אָמַר רַבָּה בַּר בַּר חָנָה: וּלְשִׂמְחַת מְרֵיעוּת מוּתָּר לִיכָּנֵס לְאַלְתַּר. וְהָא תַּנְיָא: לְשִׂמְחָה שְׁלֹשִׁים, וְלִמְרֵיעוּת שְׁלֹשִׁים!

Ameimar taught the previous discussion as follows: Rabba bar bar Ḥana said an alternative version of the discussion: For a joyous social gathering one is permitted to enter immediately. The Gemara poses a question: But isn’t it taught in a baraita: For joyous celebrations and for joyous social gatherings, one must wait thirty days?

לָא קַשְׁיָא: הָא בַּאֲרִיסוּתָא, הָא בְּפוּרְעֲנוּתָא.

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

עַל כׇּל הַמֵּתִים כּוּלָּן קוֹרֵעַ טֶפַח, עַל אָבִיו וְעַל אִמּוֹ עַד שֶׁיְּגַלֶּה אֶת לִבּוֹ. אָמַר רַבִּי אֲבָהוּ, מַאי קְרָא: ״וַיַּחֲזֵק דָּוִד בִּבְגָדָיו וַיִּקְרָעֵם״, וְאֵין אֲחִיזָה פָּחוֹת מִטֶּפַח.

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

עַל כׇּל הַמֵּתִים כּוּלָּן אֲפִילּוּ לָבוּשׁ עֲשָׂרָה חֲלוּקִין — אֵינוֹ קוֹרֵעַ אֶלָּא עֶלְיוֹן, עַל אָבִיו וְעַל אִמּוֹ — קוֹרֵעַ אֶת כּוּלָּן. וְאַפִּיקָרְסוּתוֹ אֵינָהּ מְעַכֶּבֶת.

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

אֶחָד הָאִישׁ וְאֶחָד אִשָּׁה. רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר: הָאִשָּׁה קוֹרַעַת אֶת הַתַּחְתּוֹן וּמַחְזִירָתוֹ לַאֲחוֹרֶיהָ, וְחוֹזֶרֶת וְקוֹרַעַת אֶת הָעֶלְיוֹן.

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

עַל כׇּל הַמֵּתִים כּוּלָּן, רָצָה — מַבְדִּיל קַמֵּי שָׂפָה שֶׁלּוֹ, רָצָה — אֵינוֹ מַבְדִּיל. עַל אָבִיו וְעַל אִמּוֹ — מַבְדִּיל.

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

רַבִּי יְהוּדָה אוֹמֵר: כׇּל קְרִיעָה שֶׁאֵינוֹ מַבְדִּיל קַמֵּי שָׂפָה שֶׁלּוֹ — אֵינוֹ אֶלָּא קֶרַע שֶׁל תִּיפְלוּת. אָמַר רַבִּי אֲבָהוּ: מַאי טַעְמָא דְּרַבִּי יְהוּדָה, דִּכְתִיב: ״וַיַּחֲזֵק בִּבְגָדָיו וַיִּקְרָעֵם לִשְׁנַיִם קְרָעִים״, מִמַּשְׁמַע שֶׁנֶּאֱמַר ״וַיִּקְרָעֵם״ אֵינִי יוֹדֵעַ שֶׁהֵן לִשְׁנַיִם? אֶלָּא שֶׁנִּרְאִין קְרוּעִים כִּשְׁנַיִם.

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

עַל כׇּל הַמֵּתִים כּוּלָּן שׁוֹלֵל לְאַחַר שִׁבְעָה, וּמְאַחֶה לְאַחַר שְׁלֹשִׁים. עַל אָבִיו וְעַל אִמּוֹ — שׁוֹלֵל לְאַחַר שְׁלֹשִׁים וְאֵינוֹ מְאַחֶה לְעוֹלָם. וְהָאִשָּׁה שׁוֹלַלְתּוֹ לְאַלְתַּר מִפְּנֵי כְּבוֹדָהּ.

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

כִּי אֲתָא רָבִין אָמַר רַבִּי יוֹחָנָן: עַל כׇּל הַמֵּתִים, רָצָה — קוֹרֵעַ בַּיָּד, רָצָה — קוֹרֵעַ בִּכְלִי. עַל אָבִיו וְעַל אִמּוֹ — בַּיָּד.

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

וְאָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: עַל כׇּל הַמֵּתִים כּוּלָּן — מִבִּפְנִים, עַל אָבִיו וְעַל אִמּוֹ — קוֹרֵעַ מִבַּחוּץ. אֲמַר רַב חִסְדָּא: וְכֵן לַנָּשִׂיא.

And Rabbi Ḥiyya bar Abba said that Rabbi Yoḥanan said: With regard to all other deceased relatives, one rends his garment on the inside, meaning, he rends his inner garment and not necessarily his outermost garment. In the case of one’s father or mother, however, he must rend the garment on the outside, i.e., the outermost garment. Rav Ḥisda said: And likewise, over a Nasi, one is required to rend his garment as he does over his father.

מֵיתִיבִי: לֹא הוּשְׁווּ לְאָבִיו וּלְאִמּוֹ אֶלָּא לְאִיחוּי בִּלְבַד.

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

מַאי לָאו, אֲפִילּוּ לְנָשִׂיא? לָא, לְבַר מִנָּשִׂיא.

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

נְשִׂיאָה שְׁכֵיב, אֲמַר לֵיהּ רַב חִסְדָּא לְרַב חָנָן בַּר רָבָא: כְּפִי אֲסִיתָא וְקוּם עֲלַהּ, וְאַחְוִי קְרִיעָה לְעָלְמָא.

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

עַל חָכָם חוֹלֵץ מִיָּמִין, עַל אָב בֵּית דִּין מִשְּׂמֹאל, עַל נָשִׂיא מִכָּאן וּמִכָּאן.

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

תָּנוּ רַבָּנַן: חָכָם שֶׁמֵּת — בֵּית מִדְרָשׁוֹ בָּטֵל, אַב בֵּית דִּין שֶׁמֵּת — כׇּל בָּתֵּי מִדְרָשׁוֹת שֶׁבְּעִירוֹ בְּטֵילִין. וְנִכְנָסִין לְבֵית הַכְּנֶסֶת וּמְשַׁנִּין אֶת מְקוֹמָן: הַיּוֹשְׁבִין בַּצָּפוֹן — יוֹשְׁבִין בַּדָּרוֹם, הַיּוֹשְׁבִין בַּדָּרוֹם — יוֹשְׁבִין בַּצָּפוֹן. נָשִׂיא שֶׁמֵּת — בָּתֵּי מִדְרָשׁוֹת כּוּלָּן בְּטֵילִין, וּבְנֵי הַכְּנֶסֶת נִכְנָסִין לְבֵית הַכְּנֶסֶת

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

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Last cycle, I listened to parts of various מסכתות. When the הדרן סיום was advertised, I listened to Michelle on נידה. I knew that בע”ה with the next cycle I was in (ב”נ). As I entered the סיום (early), I saw the signs and was overcome with emotion. I was randomly seated in the front row, and I cried many times that night. My choice to learn דף יומי was affirmed. It is one of the best I have made!

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Miriam Tannenbaum

אפרת, Israel

It’s hard to believe it has been over two years. Daf yomi has changed my life in so many ways and has been sustaining during this global sea change. Each day means learning something new, digging a little deeper, adding another lens, seeing worlds with new eyes. Daf has also fostered new friendships and deepened childhood connections, as long time friends have unexpectedly become havruta.

Joanna Rom
Joanna Rom

Northwest Washington, United States

Margo
I started my Talmud journey in 7th grade at Akiba Jewish Day School in Chicago. I started my Daf Yomi journey after hearing Erica Brown speak at the Hadran Siyum about marking the passage of time through Daf Yomi.

Carolyn
I started my Talmud journey post-college in NY with a few classes. I started my Daf Yomi journey after the Hadran Siyum, which inspired both my son and myself.

Carolyn Hochstadter and Margo Kossoff Shizgal
Carolyn Hochstadter and Margo Kossoff Shizgal

Merion Station,  USA

Beit Shemesh, Israel

After all the hype on the 2020 siyum I became inspired by a friend to begin learning as the new cycle began.with no background in studying Talmud it was a bit daunting in the beginning. my husband began at the same time so we decided to study on shabbat together. The reaction from my 3 daughters has been fantastic. They are very proud. It’s been a great challenge for my brain which is so healthy!

Stacey Goodstein Ashtamker
Stacey Goodstein Ashtamker

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I started last year after completing the Pesach Sugiyot class. Masechet Yoma might seem like a difficult set of topics, but for me made Yom Kippur and the Beit HaMikdash come alive. Liturgy I’d always had trouble connecting with took on new meaning as I gained a sense of real people moving through specific spaces in particular ways. It was the perfect introduction; I am so grateful for Hadran!

Debbie Engelen-Eigles
Debbie Engelen-Eigles

Minnesota, United States

I started learning Talmud with R’ Haramati in Yeshivah of Flatbush. But after a respite of 60 years, Rabbanit Michelle lit my fire – after attending the last three world siyumim in Miami Beach, Meadowlands and Boca Raton, and now that I’m retired, I decided – “I can do this!” It has been an incredible journey so far, and I look forward to learning Daf everyday – Mazal Tov to everyone!

Roslyn Jaffe
Roslyn Jaffe

Florida, United States

I am a Reform rabbi and took Talmud courses in rabbinical school, but I knew there was so much more to learn. It felt inauthentic to serve as a rabbi without having read the entire Talmud, so when the opportunity arose to start Daf Yomi in 2020, I dove in! Thanks to Hadran, Daf Yomi has enriched my understanding of rabbinic Judaism and deepened my love of Jewish text & tradition. Todah rabbah!

Rabbi Nicki Greninger
Rabbi Nicki Greninger

California, United States

I have joined the community of daf yomi learners at the start of this cycle. I have studied in different ways – by reading the page, translating the page, attending a local shiur and listening to Rabbanit Farber’s podcasts, depending on circumstances and where I was at the time. The reactions have been positive throughout – with no exception!

Silke Goldberg
Silke Goldberg

Guildford, United Kingdom

I was inspired to start learning after attending the 2020 siyum in Binyanei Hauma. It has been a great experience for me. It’s amazing to see the origins of stories I’ve heard and rituals I’ve participated in my whole life. Even when I don’t understand the daf itself, I believe that the commitment to learning every day is valuable and has multiple benefits. And there will be another daf tomorrow!

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Khaya Eisenberg

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I never thought I’d be able to do Daf Yomi till I saw the video of Hadran’s Siyum HaShas. Now, 2 years later, I’m about to participate in Siyum Seder Mo’ed with my Hadran community. It has been an incredible privilege to learn with Rabbanit Michelle and to get to know so many caring, talented and knowledgeable women. I look forward with great anticipation and excitement to learning Seder Nashim.

Caroline-Ben-Ari-Tapestry
Caroline Ben-Ari

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It’s hard to believe it has been over two years. Daf yomi has changed my life in so many ways and has been sustaining during this global sea change. Each day means learning something new, digging a little deeper, adding another lens, seeing worlds with new eyes. Daf has also fostered new friendships and deepened childhood connections, as long time friends have unexpectedly become havruta.

Joanna Rom
Joanna Rom

Northwest Washington, United States

I started learning on January 5, 2020. When I complete the 7+ year cycle I will be 70 years old. I had been intimidated by those who said that I needed to study Talmud in a traditional way with a chevruta, but I decided the learning was more important to me than the method. Thankful for Daf Yomi for Women helping me catch up when I fall behind, and also being able to celebrate with each Siyum!

Pamela Elisheva
Pamela Elisheva

Bakersfield, United States

I started learning Talmud with R’ Haramati in Yeshivah of Flatbush. But after a respite of 60 years, Rabbanit Michelle lit my fire – after attending the last three world siyumim in Miami Beach, Meadowlands and Boca Raton, and now that I’m retired, I decided – “I can do this!” It has been an incredible journey so far, and I look forward to learning Daf everyday – Mazal Tov to everyone!

Roslyn Jaffe
Roslyn Jaffe

Florida, United States

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 went to day school in Toronto but really began to learn when I attended Brovenders back in the early 1980’s. Last year after talking to my sister who was learning Daf Yomi, inspired, I looked on the computer and the Hadran site came up. I have been listening to each days shiur in the morning as I work. I emphasis listening since I am not sitting with a Gamara. I listen while I work in my studio.

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Rachel Rotenberg

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Rhona Fink

San Diego, United States

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 never thought I’d be able to do Daf Yomi till I saw the video of Hadran’s Siyum HaShas. Now, 2 years later, I’m about to participate in Siyum Seder Mo’ed with my Hadran community. It has been an incredible privilege to learn with Rabbanit Michelle and to get to know so many caring, talented and knowledgeable women. I look forward with great anticipation and excitement to learning Seder Nashim.

Caroline-Ben-Ari-Tapestry
Caroline Ben-Ari

Karmiel, Israel

I started learning Daf Yomi inspired by תָּפַסְתָּ מְרוּבֶּה לֹא תָּפַסְתָּ, תָּפַסְתָּ מוּעָט תָּפַסְתָּ. I thought I’d start the first page, and then see. I was swept up into the enthusiasm of the Hadran Siyum, and from there the momentum kept building. Rabbanit Michelle’s shiur gives me an anchor, a connection to an incredible virtual community, and an energy to face whatever the day brings.

Medinah Korn
Medinah Korn

בית שמש, Israel

I started learning daf yomi at the beginning of this cycle. As the pandemic evolved, it’s been so helpful to me to have this discipline every morning to listen to the daf podcast after I’ve read the daf; learning about the relationships between the rabbis and the ways they were constructing our Jewish religion after the destruction of the Temple. I’m grateful to be on this journey!

Mona Fishbane
Mona Fishbane

Teaneck NJ, United States

Moed Katan 22

הָלַךְ גְּדוֹל הַבַּיִת לְבֵית הַקְּבָרוֹת, מַהוּ?

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

תָּא שְׁמַע, דְּאָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: אֲפִילּוּ הָלַךְ גְּדוֹל הַבַּיִת לְבֵית הַקְּבָרוֹת — מוֹנֶה עִמָּהֶן. מוֹנֶה עִמָּהֶן? וְהָתַנְיָא מוֹנֶה לְעַצְמוֹ!

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

לָא קַשְׁיָא: הָא דַּאֲתָא בְּגוֹ תְּלָתָא, וְהָא דְּלָא אֲתָא בְּגוֹ תְּלָתָא. כִּי הָא דַּאֲמַר לְהוּ רַב לִבְנֵי הַצַּלְבּוֹנִי: דְּאָתוּ בְּגוֹ תְּלָתָא — לִימְנוֹ בַּהֲדַיְיכוּ, דְּלָא אָתוּ בְּגוֹ תְּלָתָא — לִימְנוֹ לְנַפְשַׁיְהוּ.

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

אֲמַר לְהוּ רָבָא לִבְנֵי מָחוֹזָא: אַתּוּן דְּלָא אָזְלִיתוּ בָּתַר עַרְסָא, מִכִּי מְהַדְּרִיתוּ אַפַּיְיכוּ מִבָּבָא דַאֲבוּלָּא — אַתְחִילוּ מְנוֹ.

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

רַבִּי שִׁמְעוֹן אוֹמֵר: אֲפִילּוּ בָּא בַּיּוֹם הַשְּׁבִיעִי מִמָּקוֹם קָרוֹב — מוֹנֶה עִמָּהֶן. אָמַר רַבִּי חִיָּיא בַּר גַּמָּדָא אָמַר רַבִּי יוֹסֵי בֶּן שָׁאוּל אָמַר רַבִּי: וְהוּא שֶׁבָּא וּמָצָא מְנַחֲמִין אֶצְלוֹ.

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

בָּעֵי רַב עָנָן: נִנְעֲרוּ לַעֲמוֹד וְלֹא עָמְדוּ, מַהוּ? תֵּיקוּ.

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

גְּמִירִי חַבְרֵיהּ דְּרַבִּי אַבָּא בַּר חִיָּיא מֵרַבִּי אַבָּא, וּמַנּוּ — רַבִּי זֵירָא, וְאָמְרִי לַהּ: חַבְרֵיהּ דְּרַבִּי זֵירָא מֵרַבִּי זֵירָא, וּמַנּוּ — רַבִּי אַבָּא בְּרֵיהּ דְּרַבִּי חִיָּיא בַּר אַבָּא, אָמַר רַבִּי יוֹחָנָן: הֲלָכָה כְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל בִּטְרֵיפוֹת, וַהֲלָכָה כְּרַבִּי שִׁמְעוֹן בְּאֵבֶל.

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

כְּרַבִּי שִׁמְעוֹן בְּאֵבֶל — הָא דַּאֲמַרַן. כְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל בִּטְרֵיפוֹת — דִּתְנַן: בְּנֵי מֵעַיִם שֶׁנִּיקְּבוּ וְלֵיחָה סוֹתַמְתָּן — כְּשֵׁרָה, דִּבְרֵי רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל.

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

מַאי לֵיחָה? אָמַר רַב כָּהֲנָא: שִׁירְקָא דִמְעַיָּא דְּנָפֵיק אַגַּב דּוּחְקָא. אָמַר מַאן דְּהוּא: אִיזְכֵּי וְאֶיסַּק וְאֶגְמְרַהּ לִשְׁמַעְתָּא מִפּוּמֵּיהּ דְּמָרַיהּ,

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

כִּי סְלֵיק, אַשְׁכְּחֵיהּ לְרַבִּי אַבָּא בְּרֵיהּ דְּרַבִּי חִיָּיא בַּר אַבָּא. אֲמַר לֵיהּ: אֲמַר מָר: הֲלָכָה כְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל בִּטְרֵיפוֹת? אֲמַר לֵיהּ: אֲנָא ״אֵין הֲלָכָה״ אֲמַרִי.

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

כְּרַבִּי שִׁמְעוֹן בְּאֵבֶל, מַאי? אֲמַר לֵיהּ: פְּלוּגְתָּא נִינְהוּ, דְּאִיתְּמַר, רַב חִסְדָּא אָמַר: הֲלָכָה, וְכֵן אָמַר רַבִּי יוֹחָנָן: הֲלָכָה. רַב נַחְמָן אָמַר: אֵין הֲלָכָה.

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

וְאֵין הֲלָכָה כְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל בִּטְרֵיפוֹת, וַהֲלָכָה כְּרַבִּי שִׁמְעוֹן בְּאֵבֶל. דְּאָמַר שְׁמוּאֵל: הֲלָכָה כְּדִבְרֵי הַמֵּיקֵל בְּאֵבֶל.

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

עַל כׇּל הַמֵּתִים כּוּלָּן מְדַחֶה מִטָּתוֹ — הֲרֵי זֶה מְשׁוּבָּח. עַל אָבִיו וְעַל אִמּוֹ — הֲרֵי זֶה מְגוּנֶּה, הָיָה עֶרֶב שַׁבָּת אוֹ עֶרֶב יוֹם טוֹב — הֲרֵי זֶה מְשׁוּבָּח, שֶׁאֵינוֹ עוֹשֶׂה אֶלָּא לִכְבוֹד אָבִיו וְאִמּוֹ.

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

עַל כׇּל הַמֵּתִים כּוּלָּן, רָצָה — מְמַעֵט בְּעִסְקוֹ, רָצָה — אֵינוֹ

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

מְמַעֵט, עַל אָבִיו וְעַל אִמּוֹ — מְמַעֵט.

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

עַל כׇּל הַמֵּתִים כּוּלָּן, רָצָה — חוֹלֵץ, רָצָה — אֵינוֹ חוֹלֵץ. עַל אָבִיו וְעַל אִמּוֹ — חוֹלֵץ.

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

וּמַעֲשֶׂה בִּגְדוֹל הַדּוֹר אֶחָד שֶׁמֵּת אָבִיו וּבִיקֵּשׁ לַחְלוֹץ, וּבִיקֵּשׁ גְּדוֹל הַדּוֹר אַחֵר שֶׁעִמּוֹ לַחְלוֹץ, וְנִמְנַע וְלֹא חָלַץ.

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

אָמַר אַבָּיֵי: גְּדוֹל הַדּוֹר — רַבִּי, גְּדוֹל הַדּוֹר שֶׁעִמּוֹ — רַבִּי יַעֲקֹב בַּר אַחָא. וְאִיכָּא דְּאָמְרִי: גְּדוֹל הַדּוֹר — רַבִּי יַעֲקֹב בַּר אַחָא, גְּדוֹל הַדּוֹר שֶׁעִמּוֹ — רַבִּי.

Abaye said: The leading authority of the generation mentioned here is Rabbi Yehuda HaNasi, and the leading authority of the generation who was with him was Rabbi Ya’akov bar Aḥa. And some say: The leading authority of the generation was Rabbi Ya’akov bar Aḥa, and the leading authority of the generation who was with him was Rabbi Yehuda HaNasi.

בִּשְׁלָמָא לְמַאן דְּאָמַר גְּדוֹל הַדּוֹר שֶׁעִמּוֹ — רַבִּי, הַיְינוּ דְּנִמְנַע וְלֹא חָלַץ,

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

אֶלָּא לְמַאן דְּאָמַר רַבִּי יַעֲקֹב בַּר אַחָא, אַמַּאי נִמְנַע וְלֹא חָלַץ? רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל נָשִׂיא הֲוָה, וְכוּלֵּי עָלְמָא מִיחַיְּיבִי לְמִיחְלַץ! קַשְׁיָא.

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

עַל כׇּל הַמֵּתִים כּוּלָּן מִסְתַּפֵּר לְאַחַר שְׁלֹשִׁים יוֹם, עַל אָבִיו וְעַל אִמּוֹ — עַד שֶׁיִּגְעֲרוּ בּוֹ חֲבֵרָיו. עַל כׇּל הַמֵּתִים כּוּלָּן נִכְנָס לְבֵית הַשִּׂמְחָה לְאַחַר שְׁלֹשִׁים יוֹם, עַל אָבִיו וְעַל אִמּוֹ — לְאַחַר שְׁנֵים עָשָׂר חֹדֶשׁ.

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

אָמַר רַבָּה בַּר בַּר חָנָה: וּלְשִׂמְחַת מְרֵיעוּת. מֵיתִיבִי: וּלְשִׂמְחָה וְלִמְרֵיעוּת שְׁלֹשִׁים יוֹם. קַשְׁיָא.

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

אַמֵּימָר מַתְנֵי הָכִי, אָמַר רַבָּה בַּר בַּר חָנָה: וּלְשִׂמְחַת מְרֵיעוּת מוּתָּר לִיכָּנֵס לְאַלְתַּר. וְהָא תַּנְיָא: לְשִׂמְחָה שְׁלֹשִׁים, וְלִמְרֵיעוּת שְׁלֹשִׁים!

Ameimar taught the previous discussion as follows: Rabba bar bar Ḥana said an alternative version of the discussion: For a joyous social gathering one is permitted to enter immediately. The Gemara poses a question: But isn’t it taught in a baraita: For joyous celebrations and for joyous social gatherings, one must wait thirty days?

לָא קַשְׁיָא: הָא בַּאֲרִיסוּתָא, הָא בְּפוּרְעֲנוּתָא.

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

עַל כׇּל הַמֵּתִים כּוּלָּן קוֹרֵעַ טֶפַח, עַל אָבִיו וְעַל אִמּוֹ עַד שֶׁיְּגַלֶּה אֶת לִבּוֹ. אָמַר רַבִּי אֲבָהוּ, מַאי קְרָא: ״וַיַּחֲזֵק דָּוִד בִּבְגָדָיו וַיִּקְרָעֵם״, וְאֵין אֲחִיזָה פָּחוֹת מִטֶּפַח.

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

עַל כׇּל הַמֵּתִים כּוּלָּן אֲפִילּוּ לָבוּשׁ עֲשָׂרָה חֲלוּקִין — אֵינוֹ קוֹרֵעַ אֶלָּא עֶלְיוֹן, עַל אָבִיו וְעַל אִמּוֹ — קוֹרֵעַ אֶת כּוּלָּן. וְאַפִּיקָרְסוּתוֹ אֵינָהּ מְעַכֶּבֶת.

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

אֶחָד הָאִישׁ וְאֶחָד אִשָּׁה. רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר: הָאִשָּׁה קוֹרַעַת אֶת הַתַּחְתּוֹן וּמַחְזִירָתוֹ לַאֲחוֹרֶיהָ, וְחוֹזֶרֶת וְקוֹרַעַת אֶת הָעֶלְיוֹן.

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

עַל כׇּל הַמֵּתִים כּוּלָּן, רָצָה — מַבְדִּיל קַמֵּי שָׂפָה שֶׁלּוֹ, רָצָה — אֵינוֹ מַבְדִּיל. עַל אָבִיו וְעַל אִמּוֹ — מַבְדִּיל.

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

רַבִּי יְהוּדָה אוֹמֵר: כׇּל קְרִיעָה שֶׁאֵינוֹ מַבְדִּיל קַמֵּי שָׂפָה שֶׁלּוֹ — אֵינוֹ אֶלָּא קֶרַע שֶׁל תִּיפְלוּת. אָמַר רַבִּי אֲבָהוּ: מַאי טַעְמָא דְּרַבִּי יְהוּדָה, דִּכְתִיב: ״וַיַּחֲזֵק בִּבְגָדָיו וַיִּקְרָעֵם לִשְׁנַיִם קְרָעִים״, מִמַּשְׁמַע שֶׁנֶּאֱמַר ״וַיִּקְרָעֵם״ אֵינִי יוֹדֵעַ שֶׁהֵן לִשְׁנַיִם? אֶלָּא שֶׁנִּרְאִין קְרוּעִים כִּשְׁנַיִם.

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

עַל כׇּל הַמֵּתִים כּוּלָּן שׁוֹלֵל לְאַחַר שִׁבְעָה, וּמְאַחֶה לְאַחַר שְׁלֹשִׁים. עַל אָבִיו וְעַל אִמּוֹ — שׁוֹלֵל לְאַחַר שְׁלֹשִׁים וְאֵינוֹ מְאַחֶה לְעוֹלָם. וְהָאִשָּׁה שׁוֹלַלְתּוֹ לְאַלְתַּר מִפְּנֵי כְּבוֹדָהּ.

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

כִּי אֲתָא רָבִין אָמַר רַבִּי יוֹחָנָן: עַל כׇּל הַמֵּתִים, רָצָה — קוֹרֵעַ בַּיָּד, רָצָה — קוֹרֵעַ בִּכְלִי. עַל אָבִיו וְעַל אִמּוֹ — בַּיָּד.

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

וְאָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: עַל כׇּל הַמֵּתִים כּוּלָּן — מִבִּפְנִים, עַל אָבִיו וְעַל אִמּוֹ — קוֹרֵעַ מִבַּחוּץ. אֲמַר רַב חִסְדָּא: וְכֵן לַנָּשִׂיא.

And Rabbi Ḥiyya bar Abba said that Rabbi Yoḥanan said: With regard to all other deceased relatives, one rends his garment on the inside, meaning, he rends his inner garment and not necessarily his outermost garment. In the case of one’s father or mother, however, he must rend the garment on the outside, i.e., the outermost garment. Rav Ḥisda said: And likewise, over a Nasi, one is required to rend his garment as he does over his father.

מֵיתִיבִי: לֹא הוּשְׁווּ לְאָבִיו וּלְאִמּוֹ אֶלָּא לְאִיחוּי בִּלְבַד.

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

מַאי לָאו, אֲפִילּוּ לְנָשִׂיא? לָא, לְבַר מִנָּשִׂיא.

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

נְשִׂיאָה שְׁכֵיב, אֲמַר לֵיהּ רַב חִסְדָּא לְרַב חָנָן בַּר רָבָא: כְּפִי אֲסִיתָא וְקוּם עֲלַהּ, וְאַחְוִי קְרִיעָה לְעָלְמָא.

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

עַל חָכָם חוֹלֵץ מִיָּמִין, עַל אָב בֵּית דִּין מִשְּׂמֹאל, עַל נָשִׂיא מִכָּאן וּמִכָּאן.

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

תָּנוּ רַבָּנַן: חָכָם שֶׁמֵּת — בֵּית מִדְרָשׁוֹ בָּטֵל, אַב בֵּית דִּין שֶׁמֵּת — כׇּל בָּתֵּי מִדְרָשׁוֹת שֶׁבְּעִירוֹ בְּטֵילִין. וְנִכְנָסִין לְבֵית הַכְּנֶסֶת וּמְשַׁנִּין אֶת מְקוֹמָן: הַיּוֹשְׁבִין בַּצָּפוֹן — יוֹשְׁבִין בַּדָּרוֹם, הַיּוֹשְׁבִין בַּדָּרוֹם — יוֹשְׁבִין בַּצָּפוֹן. נָשִׂיא שֶׁמֵּת — בָּתֵּי מִדְרָשׁוֹת כּוּלָּן בְּטֵילִין, וּבְנֵי הַכְּנֶסֶת נִכְנָסִין לְבֵית הַכְּנֶסֶת

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

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