Moed Katan 17

מותרין לישא ערב הרגל קשיא לכולהו

are free to marry on the day previous to the festival', which presents a difficulty to all those authorities. - There is no difficulty: As to one who states [that it is forbidden] because of the 'rejoicing', [it may be said that] the main rejoicing [of a marriage celebration] lasts mainly one day.<span class="x" onmousemove="('comment',' In this case on the eve of the festival.');">¹</span>

לא קשיא למאן דאמר משום שמחה עיקר שמחה חד יומא הוא

As to the one who states [that it is because of the exertion [it occasions here too] the main exertion falls on one day.<span class="x" onmousemove="('comment',' In this case on the eve of the festival.');">¹</span> As to the one who says [that it is] because it may lead to a decline in marriage and parenthood, [it may be said] that for the sake of one day<span class="x" onmousemove="('comment',' The eve of the festival.');">²</span>

למ"ד משום טירחא עיקר טירחא חד יומא הוא למ"ד משום ביטול פריה ורביה לחד יומא לא משהי איניש נפשיה

a person would not put himself off [indefinitely].<span class="x" onmousemove="('comment',' For fear he might be prevented from marrying on that day.');">³</span> Whence do we derive the principle that 'rejoicing should not be merged in rejoicing'?

ודאין מערבין שמחה בשמחה מנלן דכתיב (מלכים א ח, סה) ויעש שלמה בעת ההיא את החג וכל ישראל עמו קהל גדול מלבוא חמת עד נחל מצרים [לפני ה' אלהינו] שבעת ימים ושבעת ימים ארבעה עשר יום ואם איתא דמערבין שמחה בשמחה איבעי ליה למינטר עד החג ומיעבד שבעה להכא ולהכא

From the text: So Solomon made the feast at that time and all Israel with him, a great congregation from the entrance of Hamath unto the Brook of Egypt, before the Lord our God seven days and seven days, even fourteen days.<span class="x" onmousemove="('comment',' I Kings VIII, 65, and more particularly, II Chron. VII, 9.');">⁴</span> Now, if it is the fact that one rejoicing may be merged in another rejoicing, he should have kept back the consecration ceremony [of the Temple] for the time of the feast and then have held it for seven days [concurrently], for both one and the other.<span class="x" onmousemove="('comment',' To spare the people loss of time and work, as it could best be celebrated leisurely during the festival week.');">⁵</span>

ודלמא מינטר לא נטרינן והיכא דאתרמי עבדינן איבעי ליה לשיורי פורתא

Maybe that the rule is [only] that we should not [deliberately keep a marriage] for the time of a festival,<span class="x" onmousemove="('comment',' Even as we find that Solomon did not keep back the consecration.');">⁶</span> but where it so turns out to be [opportune], we might as well hold it then? - [If so], Solomon should have left some small part [unfinished].<span class="x" onmousemove="('comment',' To be completed just before the festival so that the consecration be held on the festival. As reported, Solomon's Temple had been completed some time before. V. I Kings, VII, 51 - VIII, 1 and II Chron. V, 1-3,');">⁷</span>

שיורי בנין בהמ"ק לא משיירינן איבעי ליה לשיורי באמה כליא עורב

But perhaps this could not be done because we brook no delay in the building of the Temple!<span class="x" onmousemove="('comment',' And thus the Temple of Solomon affords no proof for the principle against merging one joy with another!');">⁸</span> - Then he could have left [say], an ell of the Ravens' Scare Palisade.<span class="x" onmousemove="('comment',' A projecting palisade of iron spikes, or according to others a sheet of iron one ell wide, was fixed with sharp edge upward all round the Temple walls. V. Mid. IV, 6 and cf. Josephus, Wars, V, 5, 6.');">⁹</span>

אמה כליא עורב צורך בנין הבית הוא אלא מדמייתר קרא מכדי כתיב ארבעה עשר יום שבעת ימים ושבעת ימים למה לי שמע מינה הני לחוד והני לחוד

[But, it may be asked,] The ell of the Ravens' Scare Palisade was an essential part of the Temple building!<span class="x" onmousemove="('comment',' And likewise brooked no delay.');">¹⁰</span> Rather [it is derived] from [the fact that] the text is redundant.

א"ר פרנך א"ר יוחנן אותה שנה לא עשו ישראל את יום הכפורים והיו דואגים ואומרים שמא נתחייבו שונאיהן של ישראל כלייה יצתה בת קול ואמרה להם כולכם מזומנין לחיי העולם הבא

Consider, it is written 'fourteen days', wherefore the need of 'seven day and seven days'? Infer from this that these [first] seven days and those [second] seven days were distinct from each other.

מאי דרוש אמרו קל וחומר ומה משכן שאין קדושתו קדושת עולם וקרבן יחיד דוחה שבת דאיסור סקילה מקדש דקדושתו קדושת עולם וקרבן צבור ויום הכפורים דענוש כרת לא כ"ש

R'Parnak, reporting R'Johanan, said that that year Israel did not observe the Day of Atonement, whereat they were perturbed, saying, that perhaps the enemies of Israel<span class="x" onmousemove="('comment',' A euphemistic expression for 'Israel'.');">¹¹</span> had thereby incurred their doom;<span class="x" onmousemove="('comment',' Lev. XXIII, 29-30, threatens the non-observance of the Day of Atonement. by working and eating with the penalty of kareth.');">¹²</span>

אלא אמאי היו דואגים התם צורך גבוה הכא צורך הדיוט הכא נמי מיעבד ליעבדו מיכל לא ניכלו ולא לישתו אין שמחה בלא אכילה ושתיה

whereat a Bath Kol<span class="x" onmousemove="('comment',' Lit., 'the daughter of the voice'. V. Glos. and R. Hirsch Chajes' study of the subject Immrei Binah, chap. VI.');">¹³</span> came forth and an nounced to them: 'All of you are destined for the life of the world to come.<span class="x" onmousemove="('comment',' I.e., they felt reassured of their spiritual existence in the after life.');">¹⁴</span>

ומשכן דדחי שבת מנלן אילימא מדכתיב (במדבר ז, יב) ביום הראשון וביום השביעי דלמא שביעי לקרבנות אמר רב נחמן בר יצחק אמר קרא (במדבר ז, עב) ביום עשתי עשר יום מה יום כולו רצוף אף עשתי עשר כולן רצופין

What was the basis of their exposition? - They argued a fortiori [thus]: If within the Tabernacle, the sanctity of which was not to be in perpetuity,<span class="x" onmousemove="('comment',' Temporary, to be replaced by a permanent structure after the settlement in the Land of Promise.');">¹⁵</span> yet an individual's sacrificial gifts<span class="x" onmousemove="('comment',' Num. VII, records the gifts which the Princes of the tribes, as individuals, brought day after day, in succession, among them 'burnt-offerings' and 'sin-offerings' which were not permitted to be eaten by the donors or the people, and the male priests alone were allowed to eat of the sin-offerings as if partaking of 'the table of the Lord'.');">¹⁶</span>

ודלמא ימים הראויין כתיב קרא אחרינא (במדבר ז, עח) ביום שנים עשר יום מה יום כולו רצוף אף שנים עשר יום כולן רצופין

were allowed [at the consecration] to be offered on the Sabbath day,<span class="x" onmousemove="('comment',' Only the prescribed offerings were permitted on Sabbaths and festivals. Cf. Num. XXVIII. ,nuh ,un');">¹⁷</span> which [ordinarily] is an offence punishable by stoning<span class="x" onmousemove="('comment',' If the desecration was deliberate. Ex. XXXI, 14; XXXV, 2-3. For the expression (as by stoning) , v. Lev. XX, 2, 27 and Num. XV, 32-36.');">¹⁸</span>

ודלמא הכא נמי ימים הראויין אם כן תרי קראי למה לי

to death; all the more is it the case [that it is permitted] with the Temple, the sanctification of which is to be ever, and with public<span class="x" onmousemove="('comment',' I Kings VIII, 62-64, more than the sacrifices prescribed for the consecration of the Tabernacle (Lev. VIII, IX) , which were permitted to the priests alone as sacred meat, whereas here they brought many 'peace-offerings' to be partaken of by the whole community. Cf. Lev. VII, 11-16 and I Sam. IX, 19-24.');">¹⁹</span> offerings, and that on the Day of Atonement, whose desecration is an offence punished only by kareth! But then, why were they perturbed? - Because there [in the former case] the offerings were brought as dues to the Supreme Being;<span class="x" onmousemove="('comment',' V. note 3 above.');">²⁰</span>

ומקדש דדוחה יום הכפורים מנלן אילימא מדכתיב ארבעה עשר יום ודלמא ימים הראויין גמר יום יום מהתם

whereas here, they were brought for their [own] common needs.<span class="x" onmousemove="('comment',' Making 'peace-offerings' for their own enjoyment, mainly, as only a portion was given to the altar and the priests, and the bulk went to the people.');">²¹</span> Then here too, should they not have made their offerings without partaking [on that day] of any meat or drink?<span class="x" onmousemove="('comment',' Fasting, v. supra p 45. n. 9.');">²²</span>

יצתה בת קול ואמרה להם כולכם מזומנין לחיי העולם הבא ומנלן דאחיל להו דתני תחליפא (מלכים א ח, סו) ביום השמיני שלח את העם ויברכו את המלך וילכו לאהליהם שמחים וטובי לב על כל הטובה אשר עשה ה' לדוד עבדו ולישראל עמו

- There is no joyous celebration without eating and drinking.<span class="x" onmousemove="('comment',' Cf. I Sam. IX, 19-24 cited above at the end of n. 6.');">²³</span> Whence do we know that at [the consecration of] the Tabernacle the Sabbath restrictions were suspended?

לאהליהם שהלכו ומצאו נשיהם בטהרה שמחים שנהנו מזיו השכינה וטובי לב שכל אחד ואחד נתעברה אשתו בבן זכר על כל הטובה שיצתה בת קול ואמרה להם כולכם מזומנין לחיי העולם הבא

Shall I say because it is written, 'On the first day [So-and-so offered]. on the seventh<span class="x" onmousemove="('comment',' Num. VII, 12, 18 and 48, the seventh day here being the Sabbath.');">²⁴</span>

לדוד עבדו ולישראל עמו בשלמא לישראל עמו דאחיל להו עון יום הכפורים אלא לדוד עבדו מאי היא

day [So-and-so offered], then [say I], maybe it means the seventh day [in the order] of the offerings?<span class="x" onmousemove="('comment',' I.e., every day, the Sabbath excepted, when no other offerings save those prescribed for the Sabbath day were offered.');">²⁵</span> Said R'Nahman B'Isaac: The text says, 'On the day of the eleventh, day'<span class="x" onmousemove="('comment',' Num. VII, 72. The repetition of the word 'day' is taken to express the meaning 'day by day', daily without interruption. Cf. verse 11 and Solomon's prayer, I Kings VIII, 59; Lev. XXIV, 8.');">²⁶</span>

אמר רב יהודה אמר רב בשעה שביקש שלמה להכניס ארון למקדש דבקו שערים זה לזה אמר שלמה עשרים וארבע רננות ולא נענה פתח ואמר (תהלים כד, ז) שאו שערים ראשיכם וגו' ולא נענה

just as a day is continuous, so were the eleven days continuous.<span class="x" onmousemove="('comment',' I.e., gift-offerings were brought consecutively on each of the twelve days.');">²⁷</span> But perhaps, it means [continuous] on days appropriate? ' - Then there is yet another such text, On the day of the twelfth day,<span class="x" onmousemove="('comment',' Num. VII, 78.');">²⁸</span>

כיון שאמר (דברי הימים ב ו, מב) ה' אלהים אל תשב פני משיחך זכרה לחסדי דוד עבדך מיד נענה באותה שעה נהפכו פני שונאי דוד כשולי קדירה וידעו הכל שמחל לו הקב"ה על אותו עון

- just as a day was continuous, so had the whole twelve days been entirely continuous. But that too, maybe means only continuous on days appropriate? - If that be so, why do I require two [peculiarly worded] texts?

ר' יונתן בן עסמיי ורבי יהודה בן גרים תנו פרשת נדרים בי ר' שמעון בן יוחי איפטור מיניה באורתא לצפרא הדור וקא מפטרי מיניה אמר להו ולאו איפטריתו מיני באורתא

Again, whence do we know that during the consecration of the Temple the restrictions of the Day of Atonement were suspended? - Shall I say because it is written, 'even fourteen days', maybe it means days appropriate?<span class="x" onmousemove="('comment',' For feasting, exclusive of the Day of Atonement.');">²⁹</span> - That is learnt from the analogy between the repeated word 'day' here and in the other place.<span class="x" onmousemove="('comment',' In connection with the offerings in the Tabernacle and here in the repetition 'seven days and seven days, even fourteen days'. This method of analogy is the Gezerah Shawah. See Glos.');">³⁰</span>

אמרו ליה למדתנו רבינו תלמיד שנפטר מרבו ולן באותה העיר צריך ליפטר ממנו פעם אחרת שנאמר ביום השמיני שלח את העם ויברכו את המלך וכתיב (דברי הימים ב ז, י) וביום עשרים ושלשה לחדש השביעי שלח את העם

'Whereat a Bath kol came forth and announced to them: "All of you are destined for the life of the world to come".' And whence know we that pardon was granted them? - For R'Tahlifa taught: [It is written], On the eighth day he sent the people away and they blessed the king and went unto their tents joyful and glad of heart for all the goodness that the Lord had shown unto David His Servant and to Israel His people.<span class="x" onmousemove="('comment',' I Kings, VIII, 66.');">³¹</span>

אלא מכאן לתלמיד הנפטר מרבו ולן באותה העיר צריך ליפטר ממנו פעם אחרת

'To their tents', that is, they went [home] and found their wives in [a state] of purity<span class="x" onmousemove="('comment',' On the meaning of tent' as denoting wife, cf. supra 7b. As regards the state of purity referred to here, v. Lev. XVIII, 19 and XX, 18; XV, 19-24.');">³²</span> [to receive their husbands]; joyful', that is, that they had enjoyed the radiance of the Shechinah;<span class="x" onmousemove="('comment',' The elation of feeling the Divine Presence near.');">³³</span>

א"ל לבריה בני אדם הללו אנשים של צורה הם זיל גביהון דליברכוך אזל אשכחינהו דקא רמו קראי אהדדי כתיב (משלי ד, כו) פלס מעגל רגלך וכל דרכיך יכונו וכתיב (משלי ה, ו) אורח חיים פן תפלס

'and glad of heart', that is each man's wife conceived and bore him a male child.' For all the goodness' that is, a Bath kol had come forth and announced to them: 'All of you are destined for the life of the world to come ; That the Lord had shown unto David His servant and to Israel His people': It is perfectly clear [as to what is referred to] by 'al the goodness shown to Israel His people', as indicating that God had granted them pardon for their sin against [the non-observance of] the Day of Atonement; but what is the point of 'the goodness shown unto David His servant'? - Said Rab Judah, as reporting Rab; At the moment when Solomon wanted to bring the Ark into the Temple, the gates held fast together.

לא קשיא כאן במצוה שאפשר לעשותה ע"י אחרים

Solomon recited [a prayer of] four and twenty [expressions of] intercession<span class="x" onmousemove="('comment',' In I Kings, VIII, 22-53, the expressions for intercession (in their nominal and verbal forms) amount to twenty-four, namely:Five in v. 28; two in 29; two in 30; two in 33; one in 35; two in 38; one in 42; one in 44; two in 45; one in 47; one in 48; two in 49; two in 52, total, twenty-four.');">³⁴</span> but had no response. He began [anew] and said: lift up your heads, O ye gates<span class="x" onmousemove="('comment',' Ps. XXIV, 7ff.');">³⁵</span> and again he had no response. As soon as [however] he said: [Now therefore arise, O Lord God. Thou and the Ark of Thy strength.] O Lord, turn not away the face of Thine anointed, remember the good deeds of David Thy servant,<span class="x" onmousemove="('comment',' II Chron. VI, 41-42.');">³⁶</span> he was answered forthwith.<span class="x" onmousemove="('comment',' The gates yielded an entry.');">³⁷</span> At that moment the faces of David's foes turned [livid] like the [blackened] sides of a pot and all became aware that the Holy One, blessed be He, had pardoned David that misdeed.<span class="x" onmousemove="('comment',' Against Uriah the Hittite and his wife Bath-sheba, II Sam. XI.');">³⁸</span> R'Jonathan B''Asmai<span class="x" onmousemove="('comment',' Many texts have b. Akmai. The theme here on taking leave from a master is in continuation of Solomon's farewell to the people.');">³⁹</span> and R'Judah son of proselyte parents were studying the section of 'Vows'<span class="x" onmousemove="('comment',' I.e., they were pursuing the method of Midrashic exposition of Num. XXX, on the law of vows ultimately formulated in the MISHNAH:');">⁴⁰</span> at the school of R'Simeon B'Yohai. They had taken leave from him in the evening, but in the morning they came and again took leave from him. Said he to them: But did you not take leave of me yesternight? Said they to him: Our Master, You taught us, a disciple who had taken leave from his Master and remained overnight in the city must needs take leave from him once again, for it is said: 'On the eighth day<span class="x" onmousemove="('comment',' The eighth day was the twenty-second of Tishri, when they bade the King farewell.');">⁴¹</span> he [King Solomon] sent the people away and they blessed the King,<span class="x" onmousemove="('comment',' I Kings VIII, 66.');">⁴²</span> and [then] it is written: 'And on the three and twentieth day of the seventh month he sent the people away'.<span class="x" onmousemove="('comment',' II Chron. VII, 10. Which apparently contradicts the former verse.');">⁴³</span> Hence we learn from here that a disciple who had taken leave from his Master and remained overnight in the city must needs take leave from him once again. Said he to his son, 'These are men of countenance,<span class="x" onmousemove="('comment',' Men of importance.');">⁴⁴</span> go along with them, that they may bless you'. He went and found them comparing text with text: It is written: Balance the path of thy feet and let all thy ways be established;<span class="x" onmousemove="('comment',' Prov. IV, 26, i.e., carefully pick and choose your actions and duties.');">⁴⁵</span> and it is written: Lest thou shouldst balance the path of life?<span class="x" onmousemove="('comment',' Ibid. V, 5, i.e., do not pick and choose.');">⁴⁶</span> It is not difficult [to explain the former text applies where an obligation can be discharged through another person:<span class="x" onmousemove="('comment',' Should duty's calls come from several directions some of which may be discharged through some other trusty person, choose the more important and responsible tasks for yourself.');">⁴⁷</span>