Moed Katan 29

מנודין ומצורעין מה הן בתספורת ת"ש מנודין ומצורעין אסורין לספר ולכבס

What about those 'separated' [under a ban], and [segregated] lepers in regard to cutting [their hair] during the festival week? - Come and hear.' Those "separated" [under a ban] and [segregated] lepers are forbidden to cut [their hair] and wash [their garments]. If one "separated" [under a ban] died,<span class="x" onmousemove="('comment',' Sem. V, 11 adds: 'he requires a stoning'.');">¹</span>

מנודה שמת ב"ד סוקלין את ארונו ר' יהודה אומר לא שיעמידו עליו גל אבנים כגלו של עכן אלא ב"ד שולחין ומניחין אבן גדולה על ארונו ללמדך שכל המתנדה ומת בנידויו ב"ד סוקלין את ארונו

the Beth din stone his coffin; R'Judah says, not that they set up a heap of stones over him like the heap of Achan,<span class="x" onmousemove="('comment',' Josh. VII, 25.');">²</span> but the Beth din send [commissioners]<span class="x" onmousemove="('comment',' Sem. ibid. has: But a messenger of the Beth din takes a stone and puts it on his coffin to carry out on him the ordinance of a stoning.');">³</span> and have a large stone<span class="x" onmousemove="('comment',' Cf. Lev. XXIV. 23.');">⁴</span>

אבל חייב בעטיפת הראש מדקאמר ליה רחמנא ליחזקאל (יחזקאל כד, יז) ולא תעטה על שפם מכלל דכולי עלמא מיחייבי

placed on his coffin, which teaches you that if anyone is placed under a ban and dies in his "separation", the Beth din stone his coffin'.<span class="x" onmousemove="('comment',' Cf. 'Ed. V, 6 (Sonc. ed. p. 25) and Ber. 19a.');">⁵</span> A mourner is obliged to muffle his head. Since the All Merciful enjoined Ezekiel: And cover not thine upper lip,<span class="x" onmousemove="('comment',' Ezek. XXIV, 17.');">⁶</span>

מנודה מהו בעטיפת הראש אמר רב יוסף ת"ש והן מתעטפין ויושבין כמנודין וכאבלים עד שירחמו עליהם מן השמים א"ל אביי דלמא מנודה לשמים שאני דחמיר

we infer that everybody else is obliged [to do so].<span class="x" onmousemove="('comment',' Under similar circumstances of bereavement, as Ezekiel's grief was meant to be excessively poignant.');">⁷</span> What about one 'separated' [under a ban] in regard to muffling the head? - Said R'Joseph, Come and hear: 'And they<span class="x" onmousemove="('comment',' Some of the leading Rabbis who meet to fast and pray on account of the shortage of rain. V. Ta'an. 14b.');">⁸</span> muffle themselves and sit as men "separated" [under a ban] and like mourners until Heaven grants them mercy'.

מצורע מהו בעטיפת הראש ת"ש (ויקרא יג, מה) ועל שפם יעטה מכלל שחייב בעטיפת הראש ש"מ

Said Abaye: Perhaps it is different with one who is 'separated' [under a ban] by displeasure of Heaven<span class="x" onmousemove="('comment',' The drought being the sign of Heaven's displeasure.');">⁹</span> [as it were]; for that is [more serious [than being in disfavour with man]! What about a leper, in regard to muffling the head? - Come and hear: And he shall cover his upper lip;<span class="x" onmousemove="('comment',' Lev. Xlll, 45. 'Cover' here is the same term as used in Ezek. XXIV, 17; 22-23.');">¹⁰</span>

אבל אסור להניח תפילין מדקאמר ליה רחמנא ליחזקאל (יחזקאל כד, יז) פארך חבוש עליך מכלל דכ"ע אסור

we infer from this that he is obliged to muffle his head. - Infer that. A mourner is forbidden to put on tefillin.<span class="x" onmousemove="('comment',' Phylacteries. Cf. Deut. VI, 4-9; XI, 19 and Prov. III, 3; VI, 20-23.');">¹¹</span>

מנודה מהו בתפילין תיקו מצורע מהו בתפילין ת"ש (ויקרא יג, מה) והצרוע לרבות כ"ג בגדיו יהיו פרומים שיהו מקורעים (ויקרא יג, מה) וראשו יהיה פרוע אין פריעה אלא גידול שער דברי ר"א

Since the All Merciful ordained Ezekiel: Bind thy headtire upon thee,<span class="x" onmousemove="('comment',' Ezek. XXIV, 17-23.Cf. Targum ad loc.');">¹²</span> this implies that everybody else is forbidden [to do so in deep mourning]. What about one 'separated' [under a ban], in regard to tefillin? - It stands [adjourned].

ר"ע אומר נאמרה הוייה בראש ונאמרה הוייה בבגד מה הוייה האמורה בבגד דבר שחוץ מגופו אף הוייה בראש דבר שחוץ מגופו מאי לאו אתפילין

What about a leper, in regard to [putting on] tefillin? - Come and hear: [Holy Writ prescribes], 'And the leper';<span class="x" onmousemove="('comment',' Lev. XIII, 45. V. the full text cited by Raba p. 87.');">¹³</span> this [ampli fication] is to include [even] a High Priest [in this law];<span class="x" onmousemove="('comment',' V. supra p 87, n. 5. orp');">¹⁴</span> 'his clothes shall be perumim',<span class="x" onmousemove="('comment',' Note the phrase, also the specific meaning of the root , to tear, rend clothes, as here. It is used again twice (Lev. X, 6; and XXI, 10) and Lily in connection with Aaron and his sons; (not) to rend their garments for the dead. grp');">¹⁵</span>

אמר רב פפא לא אכומתא וסודרא

that is, they shall be torn.' And [the hair of] his head shall be parua''.<span class="x" onmousemove="('comment',' Note this phrase as well as the several meanings of the root ; (a) to be, or get free (from restraint or debt) , be loose; (b) to grow freely');">¹⁶</span> 'Parua'' means only letting the hair grow long;<span class="x" onmousemove="('comment',' V. 3b. Cf. Pseudo Jonathan on Lev. XIII, 45.');">¹⁷</span>

אבל אסור בשאילת שלום דקאמר ליה רחמנא ליחזקאל (יחזקאל כד, יז) האנק דום

these are the words of R'Eliezer. R'Akiba explains [otherwise]: 'Shall be' is stated in connection with the leper's head;<span class="x" onmousemove="('comment',' V. supra p. 87, n. 5.');">¹⁸</span> and 'shall be' is stated in connection with the leper's garment.<span class="x" onmousemove="('comment',' V. supra ibid.');">¹⁹</span>

מנודה מהו בשאילת שלום אמר רב יוסף ת"ש ובשאילת שלום שבין אדם לחברו כבני אדם הנזופין למקום א"ל אביי דלמא מנודה לשמים שאני דחמיר

[Therefore] just as 'shall be' stated in connection with the garment refers to something external to the body [clothes],<span class="x" onmousemove="('comment',' I.e., his clothes are to be rent exposing parts of the body as a sign of distress and mourning.');">²⁰</span> so also 'shall be' stated in connection with the head refers to something external to the body.<span class="x" onmousemove="('comment',' I.e., his head to be left bare, uncovered, by not putting on any external covering, as a sign of distress and mourning. Cf. Onkelos on Lev. XIII, 45.');">²¹</span> What then [is to be discarded]?

מצורע מהו בשאילת שלום ת"ש ועל שפם יעטה שיהו שפתותיו מדובקות זו בזו שיהא כמנודה וכאבל ואסור בשאילת שלום ש"מ

Is it not the reference to tefillin? - Said R'Papa, [Not necessarily these], it may refer to [not putting on] a cap or sudarium.<span class="x" onmousemove="('comment',' A Latin word meaning a napkin; here a cloth used as a kerchief.');">²²</span> A mourner is forbidden to give the usual greeting [of wellbeing],<span class="x" onmousemove="('comment',' Lit., 'ask after peace'. E.g., Gen. XXIX, 6: 'Is it (peace) well with him? 'Is well': ibid. XLIII, 27. To ask such a question would be invidious and a happy reply even painful to the mourner who is in deep sorrow.');">²³</span> because the All Merciful said to Ezekiel: Sigh in silence.<span class="x" onmousemove="('comment',' Ezek. XXIV, 17; 22-23. Keep your grief to yourself, but outwardly chat and greet people freely, implying that other mourners may not greet, Han.');">²⁴</span>

וניפשוט מינה למנודה אמר רב אחא בר פנחס משמיה דרב יוסף מי קתני שאסור שיהא כמנודה וכאבל [קתני] במילי אחרנייתא ואסור נמי בשאילת שלום

What about one 'separated' [under a ban] in regard to [abstaining from] the usual greeting?<span class="x" onmousemove="('comment',' Lit., 'ask after peace'. E.g., Gen. XXIX, 6: 'Is it (peace) well with him? 'Is well': ibid. XLIII, 27. To ask such a question would be invidious and a happy reply even painful to the mourner who is in deep sorrow.');">²³</span> - R'Joseph said, Come and hear: And in regard to greeting one another 'with peace', as man to man, they [that are fasting]<span class="x" onmousemove="('comment',' on account of the prolonged drought.');">²⁵</span> behave like persons who are 'separated' [under a ban] by the Omnipresent.<span class="x" onmousemove="('comment',' V. Ta'an. 12b.');">²⁶</span>

אבל אסור בדברי תורה מדקאמר רחמנא ליחזקאל דום

Said Abaye to him, Perhaps [the case of] the 'separated' [as under a ban] by displeasure of Heaven is different because it is [more] serious. What about a leper in regard to [abstaining from] greeting one 'with peace'? - Come and hear: [It is written]: And he shall cover his upper lip,<span class="x" onmousemove="('comment',' Lev. XIII, 45, with reference to a leper.');">²⁷</span> that is, his lips shall be compressed together, that he should behave like one 'separated' [under a ban] and like a mourner, and he is forbidden to greet one 'with peace Infer that.

מנודה מהו בדברי תורה אמר רב יוסף ת"ש מנודה שונה ושונין לו נשכר ונשכרין לו

Then why not solve now<span class="x" onmousemove="('comment',' From the leper's silence.');">²⁸</span> [the above question] about one 'separated' [under a ban]?<span class="x" onmousemove="('comment',' Left in suspense because of Abaye's query that perhaps the demeanour of the faster is no criterion, as a public calamity such as drought, Hood, or epidemic disease etc. seems a more serious indication of divine displeasure than the sorrow of an individual.');">²⁹</span> - Said R'Aha B'Phineas in the name of R'Joseph: Does it [actually] state that he [the leper] is forbidden [to greet one 'with peace' like one 'separated']?

מוחרם לא שונה ולא שונין לו לא נשכר ולא נשכרין לו אבל שונה הוא לעצמו שלא יפסיק את למודו ועושה לו חנות קטנה בשביל פרנסתו

It only states that he behaves like one 'separated' or like a mourner with reference to other things and at the same time that he is also forbidden to greet one 'with peace'. A mourner is forbidden [to engage] in the words of the Torah, because the All Merciful said to Ezekiel: 'Sigh in silence'.<span class="x" onmousemove="('comment',' But converse and talk freely, as if nothing is amiss; implying that other mourners are forbidden. The learned discussion on the words of the Torah is deemed as a joy. V. Ps. XIX, 9-11; CXIX, 15-16 etc.');">³⁰</span> What about one 'separated' [under a ban engaging in] the words of the Torah? - Said R'Joseph, Come and hear: One 'separated' [under a ban] may teach [others] and others may teach him; he may be hired [for work] and others may be hired by him.

ואמר רב זבוני מיא בפקתא דערבות שמע מינה

One under anathema<span class="x" onmousemove="('comment',' One put under herem. This is the extreme disciplinary measure taken against a refractory offender, who persists in his defiance of the first reprimand' (for seven days) ; the 'separation' (or exclusion) for another seven days (in Babylon and thirty days in Palestine) , refusing to submit. The matter is dealt with fully infra 16a.');">³¹</span> neither teaches others, nor do others recite it to him; he is not hired [for work] nor are others [to be] hired by him; but he recites to himse in order that he does not interrupt his study;<span class="x" onmousemove="('comment',' MS.M., 'Does not impair his studies'.');">³²</span> and he makes a small stall for himself [as a means] for 'his livelihood'.<span class="x" onmousemove="('comment',' Cf. Sem. V, 12-13 (where the text is defective) .');">³³</span>

מצורע מהו בדברי תורה ת"ש (דברים ד, ט) והודעתם לבניך ולבני בניך יום אשר עמדת לפני ה' אלהיך בחורב מה להלן באימה וביראה וברתת ובזיעה

Whereat Rab<span class="x" onmousemove="('comment',' MS.M., R. Hisda.');">³⁴</span> remarked, [As for instance] selling water at the pass of Araboth.<span class="x" onmousemove="('comment',' A place proverbially notorious for its lack of water, and highly infested by brigands. Cf. Ber. 54a; Naz. 43b. The best place where a man like him would find ready customers.');">³⁵</span> Infer from that.<span class="x" onmousemove="('comment',' That one under a ban is permitted to engage in the words of the Torah.');">³⁶</span>

מכאן אמרו הזבין והמצורעין ובועלי נדות מותרין לקרות בתורה ובנביאים ובכתובים ולשנות במדרש ובש"ס בהלכות ובאגדות ובעלי קריין אסורין ש"מ

What about a leper [engaging] in the words of the Torah? - Come and hear: [It is written], And make them known<span class="x" onmousemove="('comment',' 'The things which the eyes saw', i.e., the scene at Sinai.');">³⁷</span> unto thy children and thy children's children; the day that thou stoodest before the Lord thy God in Horeb. [that they may learn to fear Me all the days.

אבל אסור בתכבוסת דכתיב (שמואל ב יד, ב) וישלח יואב תקועה ויקח משם אשה חכמה ויאמר אליה התאבלי נא ולבשי נא בגדי אבל ואל תסוכי שמן והיית כאשה זה ימים רבים מתאבלת על מת

and that they may teach their children],<span class="x" onmousemove="('comment',' Deut. IV, 9-10.');">³⁸</span> that is, just as [they heard God's word] then [at Sinai] with awe, fear, trepidation and perspiration;<span class="x" onmousemove="('comment',' 'And when people saw it they trembled . .' Ex. XX, 15.');">³⁹</span> [so be it now studied with awe, fear, trepidation and perspiration].

מנודין ומצורעין מה הן בתכבוסת ת"ש מנודין ומצורעין אסורין לספר ולכבס ש"מ

Hence sad they [the Sages], that men who are [affected] with flux,<span class="x" onmousemove="('comment',' Lev. XV, 2ff.');">⁴⁰</span> lepers, or such as [in error] consorted with their wife while in separation<span class="x" onmousemove="('comment',' I.e., within the forbidden period of menses. V. Lev. XV, 19, 24 and XX, 18.');">⁴¹</span> are allowed to read [Scripture] out of the Torah [Pentateuch], the Prophets or the Hagiographa<span class="x" onmousemove="('comment',' Because 'The sacred word is not subject to defilement'; besides, it cleanses the mind and heart.');">⁴²</span>

אבל חייב בקריעה דקאמר להו רחמנא לבני אהרן (ויקרא י, ו) לא תפרומו מכלל דכ"ע מיחייבי

or to recite [orally] Mishnah,<span class="x" onmousemove="('comment',' The Mishnah par excellence. Inserted by MS.M.');">⁴³</span> Midrash,<span class="x" onmousemove="('comment',' Lit., 'exposition' of the Biblical text.');">⁴⁴</span> Gemara,<span class="x" onmousemove="('comment',' Lit., 'oral' or 'complementary' teaching and explanations of the Mishnah received from the mouth of a master. These constitute the study of the Talmud.');">⁴⁵</span>

מנודה מהו בקריעה תיקו

Halachah or Aggadah;<span class="x" onmousemove="('comment',' Halachah is matter of legal import, and Aggadah is ethical and homiletical exposition.');">⁴⁶</span> while those who have night pollutions are forbidden.<span class="x" onmousemove="('comment',' V. Ber. 22a, where the subject is discussed at length showing the divided opinions of teachers, who ultimately inclined to recognize human weakness along with the value of the study of Torah as a moral aid. Cf. Mak. ');">⁴⁷</span> You may infer it from that.

מצורע מהו בקריעה ת"ש (ויקרא יג, מה) בגדיו יהיו פרומים שיהו מקורעין שמע מינה

A mourner is forbidden to wash his clothes, for it is written, And Joab sent to Tekoa and fetched thence a wise woman and said unto her: 'I pray thee, feign thyself to be a mourner and put mourner apparel, I Pray thee and anoint not thyself with oil, but be as a woman that had a long time mourned for the dead'.<span class="x" onmousemove="('comment',' II Sam. XIV, 2.');">⁴⁸</span> What about the 'separated' [under a ban] and the lepers washing their clothes? - Come and hear: Persons 'separated' [under a ban] and lepers are forbidden to cut [their hair] or wash [their clothes]. You may infer it from here.

אבל חייב בכפיית המטה דתני בר קפרא

A mourner is in duty bound to rend [his garments], because the All Merciful enjoined the sons of Aaron, 'Neither rend [your clothes]'.<span class="x" onmousemove="('comment',' Lev. X, 6. At the death of their brothers Nadab and Abihu, during their installation into their priestly office.');">⁴⁹</span> From here you infer that everyone else is bound to do it. What about one 'separated' [under a ban] rending his garments? It stands [adjourned]. What about the leper rending his garments? - Come and hear: 'His clothes shall be perumim'<span class="x" onmousemove="('comment',' Ibid. XIII, 45. Cf. Supra p. 89, n. 2.');">⁵⁰</span> which means they shall be rent. [Yes], infer it. A mourner is bound to overturn his couch, because Bar Kappara taught: