Moed Katan 44

Chapter 44

א ממעט על אביו ועל אמו ממעט

1 he does not minimizes it'; but for his father or mother he should minimize [his business].1 For all [other] dead, if he desires, he bares [his shoulder] and if he does not desire he does not bare it; for his father or mother he must bare [his shoulder].2

ב על כל המתים כולן רצה חולץ רצה אינו חולץ על אביו ועל אמו חולץ

2 It happened once with a certain 'great man of the generation' whose father had died, that he desired to bare [his shoulder],<span class="x" onmousemove="('comment',' For a Hakam (doyen) , the (shoulder and) right hand are bared; for the president of the Beth din, the (shoulder and) left hand are bared; for the Nasi both (shoulders and) hands are bared. It happened, when R. Eliezer died, that R. Akiba bared 'both his hands' (arms) and beat his breast till it was bleeding and he said: my father, my father, the chariots of Israel, and the horsemen thereof. (II Kings, II, 12) . Sem. IX. Cf. infra 22b.');">3 and [another] 'great man of the generation' that was with him desired to bare his too, and on that account he [the mourner] refrained and did not bare [his shoulder].4

ג ומעשה בגדול הדור אחד שמת אביו וביקש לחלוץ וביקש גדול הדור אחר שעמו לחלוץ ונמנע ולא חלץ

3 Said Abaye, The 'great man of the generation' referred to was Rabbi, and the [other] 'great man of the generation' that was with him was R'Jacob B'Aha [the elder]. Some say that 'the great man of the generation' was R'Jacob B'Alia and the [other] great man of the generation' that was with him was Rabbi.

ד אמר אביי גדול הדור רבי גדול הדור שעמו ר' יעקב בר אחא ואיכא דאמרי גדול הדור ר' יעקב בר אחא גדול הדור שעמו רבי

4 Now it seems correct if Rabbi was the 'great man of the generation' that was with him [with the mourner], we understand why [R'Jacob B'Aha]5 refrained and did not bare [his shoulder and heart];<span class="x" onmousemove="('comment',' Out of deference to Rabbi who was the Nasi, and therefore for him it was infra dignitatem. This was no disrespect to R. Jacob's father, as this is provided for in the rules: 'And if they (one's father or mother) seem not important (enough) for (the baring) , he (the son) does lot bare himself even for his father or mother'. Sem. IX. It should be noted that R. Jacob's father was not a qualified Rabbi, and that if 'Rabbi' Judah, the Nasi did out of deference to R. Jacob b. Aha bare himself, it would cause adverse comment among those present at the funeral. On R. Jacob b. Aha's status, v. Shab. ');">6

ה בשלמא למ"ד גדול הדור שעמו רבי היינו דנמנע ולא חלץ

5 but according to the [other] report that Rabbi [was the mourner] and that R'Jacob B'Aha was the 'great man of the generation' that was with him, why did not he [Rabbi] bare [his shoulder and both hands] as Rabban Simeon B'Gamaliel [Rabbi's father] was the Nasi, and everybody should by rights have bared [their shoulders]!7 - This is difficult [to explain].'

ו אלא למ"ד רבי יעקב בר אחא אמאי נמנע ולא חלץ רשב"ג נשיא הוה וכולי עלמא מיחייבי למיחלץ קשיא

6 For8 all dead one has his hair trimmed after thirty days; for one's father or mother [one lets his hair grow long]9

ז על כל המתים כולן מסתפר לאחר ל' יום על אביו ועל אמו עד שיגערו בו חבריו על כל המתים כולן נכנס לבית השמחה לאחר ל' יום על אביו ועל אמו לאחר י"ב חדש

7 until his companions rebuke him. For all dead one enters a house of rejoicing after thirty days; for his father and mother [not] till after twelve months'.

ח אמר רבה בר בר חנה ולשמחת מריעות מיתיבי ולשמחה ולמריעות ל' יום קשיא

8 Rabbah B'Bar Hanah10 said:11

ט אמימר מתני הכי אמר רבה בר בר חנה ולשמחת מריעות מותר ליכנס לאלתר והא תניא לשמחה שלשים ולמריעות שלשים

9 'And [one may go] to a joyous entertainment of comrades'.<span class="x" onmousemove="('comment',' . For the expression, cf. Judg. XIV, 10ff, where it is connected with a betrothal or marriage celebration. It is this taken by SBH p. 110. Generally, however, it is taken to denote an ordinary social repast shared with one's intimate friends. The import of Rabbah's observation is rather ambiguous and, accordingly, taken variously: - (a) A comrade's entertainment may not be attended until before the thirty days are over, as there is conviviality, eating and drinking; much less may one go to a joyous celebration, such as a betrothal, or marriage ceremony with music and singing. (b) That a comrade's entertainment which provides enjoyment for one's own boon companions should not be entered upon before thirty days; but at a religious ceremonious celebration, a marriage ceremony, a circumcision etc. one may attend sooner, especially if one does not join in the feasting. V. Tosaf., Asheri par. 41, Nahmanides (Torath ha-Adam) and Ritba.');">12 An objection was raised: 'And [one may not go to a joyous [feast] as well as to [an entertainment of] rejoicing and to comrades [for] thirty days'!13

י ל"ק הא באריסותא הא בפורענותא

10 - This [divergence] presents difficulty. Amemar taught [his comments] on that [same] Baraitha thus: Said Rabbah B'Bar Hanali, 'But [to go] to a joyous entertainment of comrades is allowed forthwith'.14

יא על כל המתים כולן קורע טפח על אביו ועל אמו עד שיגלה את לבו א"ר אבהו מאי קרא (שמואל ב א, יא) ויחזק דוד בבגדיו ויקרעם ואין אחיזה פחות מטפח

11 But then [in another version] it is taught: '[One may go] to a joyous [feast] after thirty [days] and to an entertainment of comrades [after] thirty days'? - This [discrepancy] is not difficult [to explain]; the latter [version] refers to a first15 [invitation to an] entertainment [of comrades], while the former [version] refers to a return entertainment16

יב על כל המתים כולן אפילו לבוש עשרה חלוקין אינו קורע אלא עליון על אביו ועל אמו קורע את כולן ואפיקרסותו אינה מעכבת

12 [of comrades].' For all17

יג אחד האיש ואחד אשה ר"ש בן אלעזר אומר האשה קורעת את התחתון ומחזירתו לאחוריה וחוזרת וקורעת את העליון

13 [other] dead one makes a rent [in his tunic] of a handbreadth [in depth]; for one's father or mother [he rends his clothes] till he bares his heart [chest].' Said R'Abbahu, What text is there [which teache this]?

יד על כל המתים כולן רצה מבדיל קמי שפה שלו רצה אינו מבדיל על אביו ועל אמו מבדיל

14 Then David took hold on his clothes and rent them,18 and there is no taking hold [of anything] by less than a hand's breadth.19

טו רבי יהודה אומר כל קריעה שאינו מבדיל קמי שפה שלו אינו אלא קרע של תיפלות אמר רבי אבהו מ"ט דר' יהודה דכתיב (מלכים ב ב, יב) ויחזק בבגדיו ויקרעם לשנים קרעים ממשמע שנאמר ויקרעם איני יודע שהן לשנים אלא שנראין קרועים כשנים

15 'For all [other] dead one rends only the uppermost [garment] even though he be wearing [then] ten; but for one's father or mother one rends them all'. And [the rending of] one's undershirt is not indispensable, be it in man or woman; R'Simeon B'Eleazar says.'

טז על כל המתים כולן שולל לאחר שבעה ומאחה לאחר שלשים על אביו ועל אמו שולל לאחר ל' ואינו מאחה לעולם והאשה שוללתו לאלתר מפני כבודה

16 A woman rends her undermost garment and turns it [front to] back and then again rends her uppermost garment,20 For all [other] dead, if one desire he divides the [upper] selvage-border of his [garment],21

יז כי אתא רבין א"ר יוחנן על כל המתים רצה קורע ביד רצה קורע בכלי על אביו ועל אמו ביד

17 and if he does not desire he does not divide it; for his father or mother he must divide, R'Judah says, Any rending [of a garment] that divides not the selvage-border thereof is mere make-believe. Said R'Abbahu: What is the reason for R'Judah's [statement]? - The text: [And Elisha saw it, and he cried, My father, my father, the chariots of Israel and the horsemen thereof! And he saw him no more] and he took hold of his own clothes and rent them in two pieces.22

יח וא"ר חייא בר אבא א"ר יוחנן על כל המתים כולן מבפנים על אביו ועל אמו קורע מבחוץ אמר רב חסדא וכן לנשיא

18 Once it says 'and he rent them' do I not know that he rent them in two? But [the addition of 'in two'23

יט מיתיבי לא הושוו לאביו ולאמו אלא לאיחוי בלבד

19 implies] that [at the rent] the garments appeared as if torn into two [separate] pieces.24 'For all [other] dead, one tacks25

כ מאי לאו אפילו לנשיא לא לבר מנשיא

20 the rent together after seven [days] and [completely] reunites [the edges] after thirty [days]; for one's father or mother one tacks it together after thirty [days], but never reunites [t edges]; a woman tacks it together forthwith, out of the respect due to her. When R'Abin came [from Palestine] he said as citing R'Johanan: 'For all [other] dead, if one desires, he rends [his garment] with the hand, or if he desires he rends by an instrument; for one's father or mother one rends with the hand'.

כא נשיאה שכיב א"ל רב חסדא (לרב חנן בר רבא) כפי אסיתא וקום עלה ואחוי קריעה לעלמא

21 And R'Hiyya B'Abba said, as citing R'Johanan: 'For all [other] dead [one rends] inside;26 for one's father or mother one rends outside'.27

כב על חכם חולץ מימין על אב ב"ד משמאל על נשיא מכאן ומכאן

22 R'Hisda observed: And the same rule obtains28 on the [death of a] Nasi.

כג ת"ר חכם שמת בית מדרשו בטל אב ב"ד שמת כל בתי מדרשות שבעירו בטילין ונכנסין לביהכ"נ ומשנין את מקומן היושבין בצפון יושבין בדרום היושבין בדרום יושבין בצפון נשיא שמת בתי מדרשות כולן בטילין ובני הכנסת נכנסין לבית הכנסת

23 An objection was raised: '[Those other dignitaries]29 were not deemed equal to one's father or mother save in regard to re-uniting [the edges of the rent] alone'. Does not this [inequality] hold also for the Nasi?30 - No, the Nasi alone [is an exception].30 The Nesi'ah31 died. Said R'Hisda to R'Hanan B'Raba:32 Turn the mortar33 , upside down, stand on it and show the rending [of garmentsj to all the people! For a Hakam [sage]<span class="x" onmousemove="('comment',' The official title of the consultative expert of a constituted Beth din, next in rank to the Ab Beth din, Vice President of the Court and the Nasi. V. Hor., Sonc. ed. p. 101, nn. 6 and 8.');">34 one bares [the hand and shoulder] on the right; for the Ab Beth din, on the left, and for a Nasi on both sides'. Our Rabbis taught: When a Hakam dies, his Beth Hamidrash is in vacation; when the Ab Beth din dies all the Colleges in his city are in vacation and [the people of the synagogue]35 enter the synagogue[s] and change their [usual] places: those that [usually] sit in the north sit in the south and those that [usually] sit the south sit in the north. When a Nasi dies, all the Colleges are in vacation36 and the people of the synagogue enter the synagogue37

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