Moed Katan 18

Chapter 18

א כאן במצוה שא"א לעשותה ע"י אחרים
1 the latter where the obligation cannot be discharged through another person.<span class="x" onmousemove="('comment',' If there be no trusty person at hand or there be but one call, do not delay action to wait for some more important task; be it great or small, do it promptly, as delay may rob you of your chance of doing it, or you may be too late to do anything at all.');"><sup>1</sup></span> Again they were sitting and enquiring [into the following]: It is written: She [Wisdom]<span class="x" onmousemove="('comment',' The Torah.');"><sup>2</sup></span>
ב הדר יתבי וקא מבעי להו כתיב (משלי ג, טו) יקרה היא מפנינים וכל חפציך לא ישוו בה הא חפצי שמים ישוו בה וכתיב (משלי ח, יא) כל חפצים לא ישוו בה דאפילו חפצי שמים לא ישוו בה
2 is more precious than rubies; and all the things thou canst desire are not to be compared unto her',<span class="x" onmousemove="('comment',' Prov. III, 15.');"><sup>3</sup></span> [which implies] that heaven's demands [of you] are comparable to Her,<span class="x" onmousemove="('comment',' I.e., your own affairs and wishes are not comparable to the study of Torah; but such pursuits as please Heaven, the calls of duty and religion, are comparable to it.');"><sup>4</sup></span>
ג כאן במצוה שאפשר לעשותה ע"י אחרים כאן במצוה שאי אפשר לעשותה ע"י אחרים
3 Again it is written: And all things desirable are not to be compared unto Her,<span class="x" onmousemove="('comment',' Ibid. VIII, 11.');"><sup>5</sup></span> [which means] that even things that are of Heaven's desire are not comparable to Her?<span class="x" onmousemove="('comment',' I.e., nothing else is comparable to the study of Torah, it is absolutely supreme. hnkg ,hc');"><sup>6</sup></span>
ד אמרו ליה מאי בעית הכא אמר להו דאמר לי אבא זיל גבייהו דליברכוך אמרו ליה יהא רעוא דתזרע ולא תחצד תעייל ולא תיפוק תיפוק ולא תעייל ליחרוב ביתך וליתוב אושפיזך לבלבל פתורך ולא תחזי שתא חדתא
4 The former text applies where the duty can be discharged through others, the latter - where the Duty cannot be discharged through others. Then [turning to him] they said: 'What is your business here?<span class="x" onmousemove="('comment',' The sepulchre; cf. the term and v. Eccl. XII, 5 and Han.');"><sup>7</sup></span>
ה כי אתא לגבי אבוה א"ל לא מבעיא דברוכי לא בירכן אבל צעורי צעורן א"ל מאי אמרו לך הכי והכי אמרו לי א"ל הנך כולהו ברכתא נינהו תזרע ולא תחצד תוליד בנים ולא ימותו תעייל ולא תיפוק תעייל כלתא ולא לימותו בנך דליפקון תיפוק ולא תעייל תוליד בנתא ולא ימותו גוברייהו וליהדרו לותיך
5 He replied: 'Father told me, "Go along with them that they may bless you".<span class="x" onmousemove="('comment',' Ps. XLIX, 12. Cf. Targum.');"><sup>8</sup></span> Said they to him: 'May it be [Heaven's] pleasure that you sow and mow not; that what you bring in go not out; that what goes out you bring not in; that your house be desolate and your inn be inhabited; that your board be disturbed and you behold not a new year'.'
ו ליחרוב ביתך וליתוב אושפיזך דהאי עלמא אושפיזך וההיא עלמא ביתא דכתיב (תהלים מט, יב) קרבם בתימו לעולם אל תקרי קרבם אלא קברם
6 When he came home to his father, he said to him: 'So far were they from blessing me that they [even] distressed me sorely.<span class="x" onmousemove="('comment',' The sepulchre; cf. the term and v. Eccl. XII, 5 and Han.');"><sup>7</sup></span> His father asked him: 'What did they say to you? ' - They said thus and thus.
ז לבלבל פתורך בבני ובנתא ולא תיחזי שתא חדתא דלא תמות אנתך ולא תנסב אינתתא אחריתי
7 Said the father to him: 'Those are all blessings. That "you sow and mow not [means], that you beget children and they do not die.
ח ר' שמעון בן חלפתא אפטר מיניה דרב א"ל (אבוה) זיל לגביה דליברכך א"ל יהא רעוא דלא תבייש ולא תתבייש אתא גבי אבוה א"ל מאי אמר לך א"ל מילין בעלמא הוא דאמר לי
8 That "what you bring in go not out" [means], that you bring home daughters-in-law and your sons do not die, so that their wives need not leave again. "What goes out you bring not in" [means], that you give your daughters [in marriage] and their husbands do not die so that your daughters need not come back. "That your house be desolate and your inn be inhabited" [means], that this world is your inn and the other world<span class="x" onmousemove="('comment',' The sepulchre; cf. the term and v. Eccl. XII, 5 and Han.');"><sup>7</sup></span> is a home, as it is written, Their grave is their house for ever;<span class="x" onmousemove="('comment',' Ps. XLIX, 12. Cf. Targum.');"><sup>8</sup></span>
ט א"ל ברכך ברכתא דברכן קודשא בריך הוא לישראל ותנא בה דכתיב (יואל ב, כו) ואכלתם אכול ושבוע והללתם וגו' ולא יבושו עמי לעולם וידעתם כי בקרב ישראל אני וגו' ולא יבושו עמי לעולם:
9 reading not "their inward thought" [Kirbam] but "their grave (Kibram] is their house for ever, and their dwelling places be for generations. "<span class="x" onmousemove="('comment',' Ps. XLIX, 12. Cf. Targum.');"><sup>8</sup></span> "That your board be disturbed" [that is]; by sons and daughters and "that you behold not a new year [means] that your wife do not die and you have not to take you a new wife'.<span class="x" onmousemove="('comment',' V. Deut. XXIV, 5.');"><sup>9</sup></span>
י ועושה אשה תכשיטיה: ת"ר אלו הן תכשיטי נשים כוחלת ופוקסת ומעבירה (סרק) על פניה ואיכא דאמרי מעברת סרק על פניה של מטה
10 R'Simeon B'Halafta took his leave from Rabbi.<span class="x" onmousemove="('comment',' Should be Rabbi instead of Rab. auch, tk');"><sup>10</sup></span> Said Rabbi to his son: 'Go along with him that he may bless you' - Said [the parting Rabbi] to him: 'May it be [Heaven's] pleasure that you be not put to shame nor feel ashamed yourself'.<span class="x" onmousemove="('comment',' Reading with MS.M., SBH and Han. the more difficult text, but supported by Rabbi's observation. Cur. edd., 'that you shame not');"><sup>11</sup></span>
יא דביתהו דרב חסדא מקשטא באנפי כלתה יתיב רב הונא בר חיננא קמיה דרב חסדא ויתיב וקאמר לא שנו אלא ילדה אבל זקנה לא
11 When he came to his father, he asked him: 'What did he say to you? ' - He replied: 'He made some commonplace remark<span class="x" onmousemove="('comment',' So MS. M., cur. edd., 'mere words'.');"><sup>12</sup></span> to me - Said [Rabbi] to his son: 'He blessed you with the blessing with which the Holy One [blessed be He] blessed Israel twice over; for it is written: And ye shall eat in plenty and be satisfied and shall praise the name of the Lord your God.
יב א"ל האלהים אפילו אמך ואפילו אימא דאימך ואפילו עומדת על קברה דאמרי אינשי בת שיתין כבת שית לקל טבלא רהטא:
12 And My people shall never be ashamed. And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and there is none else; and My people shall never be ashamed.<span class="x" onmousemove="('comment',' Joel II, 26-27. The same assurance repeated twice.');"><sup>13</sup></span>
יג ר' יהודה אומר לא תסוד: תניא רבי יהודה אומר אשה לא תסוד מפני שניוול הוא לה ומודה ר' יהודה בסיד שיכולה לקפלו במועד שטופלתו במועד שאע"פ שמצירה היא עכשיו שמחה היא לאחר זמן
13 AND A WOMAN MAY MAKE HER TOILET DURING THE FESTIVAL [WEEK]. Our Rabbis taught: These are [permitted in] woman's adornment.
יד ומי אית ליה לרבי יהודה האי סברא והתנן
14 She [plaits her hair]<span class="x" onmousemove="('comment',' So Hananel.');"><sup>14</sup></span> treats her [eyes] with kohl; fixes a parting,<span class="x" onmousemove="('comment',' So Ps. Rashi and SBH. Perhaps it means making the hair frizzy or curled. Cf. Shab. 64b, Keth. ');"><sup>15</sup></span>
טו רבי יהודה אומר נפרעין מהן מפני שמצר אמרו לו אע"פ שמצר עכשיו שמח הוא לאחר זמן
15 [trims her hair and nails<span class="x" onmousemove="('comment',' So Hananel.');"><sup>14</sup></span> and] puts rouge on her face; some say she may use a razor for her privy parts.
טז אמר רב נחמן בר יצחק הנח להלכות מועד דכולהו מצר עכשיו ושמח לאחר זמן נינהו
16 R'Hisda's wife made her toilet in front of her daughter-in-law.<span class="x" onmousemove="('comment',' To show what may and what may not be done. (SBH not so Ps. Rashi) . V. Strashun's Glos. ad loc.');"><sup>16</sup></span> R'Hina B'Hinena sat before R'Hisda;<span class="x" onmousemove="('comment',' To expound the Mishnah (SBH) .');"><sup>17</sup></span>
יז רבינא אמר כותי לענין פרעון לעולם מצר
17 as he sat he said that the instances [mentioned in the Mishnah] applied only to a young woman, but not to an elderly woman. Said R'Hisda to him: God! even to your mother, even to your mother's mother, yea even if she be standing at the [brink of the]<span class="x" onmousemove="('comment',' So D.S. and SBH.');"><sup>18</sup></span>
יח אמר רב יהודה בנות ישראל שהגיעו לפירקן ולא הגיעו לשנים עניות טופלות אותן בסיד עשירות טופלות אותן בסולת בנות מלכים בשמן המור שנאמר (אסתר ב, יב) ששה חדשים בשמן המור
18 grave, as the saying goes: 'At sixty as at six; the sound of a timbrel makes her nimble'.<span class="x" onmousemove="('comment',' Lit., 'run', to see a wedding procession. On the custom cf.B.B. ');"><sup>19</sup></span> R'JUDAH SAYS SHE SHOULD NOT USE LIME.
יט מאי שמן המור רב הונא בר חייא אמר סטכת רב ירמיה בר אמי אמר שמן זית שלא הביא שליש
19 It is taught: R'Judah says, a woman should not use lime, as it is a disfigurement to her. R'Judah concedes, however, that [if it is] a lime [preparation] that can be peeled off during the festival week she may apply it during the festival week, because, although it is irksome to her at the moment, It is a pleasure to her afterwards.
כ תניא רבי יהודה אומר אנפיקינון שמן זית שלא הביא שליש ולמה סכין אותו שמשיר את השער ומעדן את הבשר
20 But does R'Judah hold this view? Surely we learned [elsewhere]: R'Judah said, Debts may be recovered [from pagan creditors during their festivals] as it is irksome to them'.
כא רב ביבי הוה ליה ברתא טפלה אבר אבר שקל בה ד' מאה זוזי הוה ההוא כותי בשבבותיה דה"ל ברתא טפלה בחד זמנא ומתה אמר קטלא ביבי לברתי אמר רב נחמן רב ביבי דשתי שיכרא בעיין בנתיה טפלא אנן דלא שתינן שיכרא לא בעיין בנתין טפלא:
21 They said to him, Although it is irksome [for them] at the moment, they feel pleased afterwards?<span class="x" onmousemove="('comment',' V. A.Z. 6b. The idea is to avoid any dealings with pagans');"><sup>20</sup></span> - Said R'Nahman B'Isaac, Do not cite the rules for the festival week, as they all derive from the principle 'that though [the task] is irksome for the moment, it gives satisfaction afterwards'.<span class="x" onmousemove="('comment',' E.g., baking, cooking etc., troublesome at the moment but enjoyed later.');"><sup>21</sup></span> Rabina remarked that [the recovery of debts is allowed because] to a pagan the payment of a debt is always irksome. Rab Judah [reporting Rab]<span class="x" onmousemove="('comment',' So Han.');"><sup>22</sup></span> said: The daughters of Israel, who attain puberty before the [normal] age,<span class="x" onmousemove="('comment',' Lit., 'years', the statutory age of twelve years and one day.');"><sup>23</sup></span> if they are poor, put on a cosmetic preparation made of lime; richer girls put on fine-flower,<span class="x" onmousemove="('comment',' A cosmetic paste.');"><sup>24</sup></span> and the wealthy<span class="x" onmousemove="('comment',' Lit., 'daughters of kings'. Cf. The Latin use of rex, reges for rich.');"><sup>25</sup></span> girls put on oil of myrrh, as it is said: 'Six mouths with the oil of myrrh'.<span class="x" onmousemove="('comment',' Esth. II, 12.');"><sup>26</sup></span> What is this 'oil of myrrh'? - Said R'Huna B'Hiyya, [It is what is called] stacte.<span class="x" onmousemove="('comment',' Latin stacta, oil of myrrh.');"><sup>27</sup></span> R'Jeremiah B'Ammi<span class="x" onmousemove="('comment',' So D.S.; SBH and Meg. ');"><sup>28</sup></span> said, It is oil obtaine from olives that have reached but a third of their [normal] growth. It is taught: R'Judah says omphacinon<span class="x" onmousemove="('comment',' Latin omphacium, oil or juice of unripe olives or grapes.');"><sup>29</sup></span> is an oil made of [unripe] olives that have reached but a third of their [normal] growth' - And why do they put it on? Because it is a depilatory and softens the flesh [skin].<span class="x" onmousemove="('comment',' Cf. Targum Sheni on Esth. II, 12.');"><sup>30</sup></span> R'Bebai had a dark-skinned<span class="x" onmousemove="('comment',' So MS.M.');"><sup>31</sup></span> daughter; he applied to her that unguent one limb at a time and this brought her a husband with four hundred zuzim.<span class="x" onmousemove="('comment',' As a gift before marriage. Cf. B.B. ');"><sup>32</sup></span> There was a pagan neighbour of his who had a daughter, and he applied it all over her at once [and] she died; [whereupon] he said, Bebai killed my daughter. Said R'Nahman: R'Bebai drinks beer, therefore his daughters needed unguents; [but as] we do not drink beer, our daughters need no unguents'.<span class="x" onmousemove="('comment',' Beer produces obesity and growth of hair (Rashi) .');"><sup>33</sup></span>