Moed Katan 27

ומנודה שהתירו לו חכמים וכן מי שנשאל לחכם והותר

OR ONE UNDER A BAN TO WHOM THE SAGES HAVE [JUST] GRANTED ABSOLUTION. AND LIKEWISE ONE WHO APPLIED TO A SAGE AND WAS ABSOLVED [BY HIM]. HAND-TOWELS, BARBERS' TOWELS AND BATH-TOWELS [MAY BE WASHED].

מטפחות הידים ומטפחות הספרים ומטפחות הספג הזבין והזבות והנדות והיולדות וכל העולין מטומאה לטהרה הרי אלו מותרין ושאר כל אדם אסורין:

MEN OR WOMEN [AFFECTED] WITH 'THE FLUX'<span class="x" onmousemove="('comment',' Ibid. XV, 2, 5, 13.');">¹</span> OR MENSTRUANTS,<span class="x" onmousemove="('comment',' Ibid. 19-27.');">²</span> OR WOMEN AFTER CHILDBIRTH<span class="x" onmousemove="('comment',' Ibid. XII, 2; cf. XV, 25ff.');">³</span>

<big><strong>גמ׳</strong></big> ושאר כל אדם מאי טעמא אסורין

AND ALL THOSE EMERGING FROM [A STATE OF RITUAL.] IMPURITY<span class="x" onmousemove="('comment',' Ibid. XI, 24-25, 28, 40 and Num. XIX, 19.');">⁴</span> TO [BEGIN] THEIR PURIFICATION ARE ALLOWED [TO WASH THEIR GARMENTS]; BUT ALL OTHER MEN ARE FORBIDDEN. <big><b>GEMARA: </b></big>What is the reason that all other men are forbidden? - As we learned: 'Members of the ward on duty<span class="x" onmousemove="('comment',' Mishmar, v. Glos. The priests and Levites were grouped in twenty-four wards to take their turn in the Temple. V. I Chron. XXIV, 1-19 (Priests) and 20-25 (Levites) . Cf. Neh. XII, 44-47 and XIII, 29-31.');">⁵</span>

כדתנן אנשי משמר ואנשי מעמד אסורין לספר ולכבס ובחמישי מותרין מפני כבוד השבת

and [communal] Deputies at their Posts<span class="x" onmousemove="('comment',' Ma'amad, v. Glos. Palestine was divided into twenty-four stations or districts which sent their deputies of priests, Levites and lay Israelites to represent the community at the Temple service and they served for a week. While on duty the Deputies observed a daily fast during the day, from Monday to Thursday and in a side chapel recited Holy Writ. V. Ta'an. IV, 1; Talm. ');">⁶</span> are forbidden [during their turn] to crop [their hair] or wash [their garments]. But on Thursday they are allowed, in honour of the Sabbath'.

ואמר רבה בר בר חנה אמר ר' אלעזר מ"ט כדי שלא יכנסו למשמרתן כשהן מנוולין הכא נמי כדי שלא יכנסו לרגל כשהן מנוולין

Now Rabbah B'Bar-Hana reporting R'Eleazar [as commenting on this] said: 'What is the reason [they may on Thursday]? So that they should not enter [on the duty of] their Ward in a state of untidiness'. Here also the reason is that they do not enter upon the festival in a state of untidiness.

בעי ר' זירא אבדה לו אבידה ערב הרגל כיון דאניס מותר או דלמא כיון דלא מוכחא מילתא לא

R'Zera inquired: Suppose one had lost something on the day before the festival? [Do we say], since he was prevented [from attending to himself before] he may,<span class="x" onmousemove="('comment',' Trim himself and wash his garments during the festival week.');">⁷</span> or perhaps, as the reason is not obvious, he may not? - Said Abaye: [Obviously not], as people would then say: '[So] all Syrian [fancy] loaves are forbidden, but the Syrian [fancy] loaves of Boethus are allowed'?<span class="x" onmousemove="('comment',' A proverbial expression, protesting against discrimination. The origin of the proverb is found in Pes. ');">⁸</span>

אמר אביי יאמרו כל הסריקין אסורין סריקי בייתוס מותרין

But admitting your argument [against], yet what about it. Assi's statement? who citing R'Johanan said: 'Anybody who has but one tunic<span class="x" onmousemove="('comment',' Or shirt.');">⁹</span>

ולטעמיך הא דאמר רבי אסי אמר רבי יוחנן כל מי שאין לו אלא חלוק אחד מותר לכבסו בחולו של מועד התם נמי יאמרו כל הסריקין אסורין סריקי בייתוס מותרין

is allowed to wash it during the festival week'. Would not people say in that case, too: '[So] all Syrian [fancy] loaves are forbidden, but the Syrian [fancy] loaves of Boethus are allowed'? - Surely it has been stated in this connection: 'Said Mar son of R'Ashi, His girdle<span class="x" onmousemove="('comment',' Or loin cloth.');">¹⁰</span> proves his plight'.<span class="x" onmousemove="('comment',' While washing his shirt, he is either girded with a loin cloth or wears his outer garment fastened by the belt to avoid exposure of his body.');">¹¹</span>

הא אתמר עלה אמר מר בר רב אשי איזורו מוכיח עליו

R'Ashi's comments on our Mishnah were [in this form]: R'Zera enquired, What if a craftsman<span class="x" onmousemove="('comment',' A barber or bath attendant who is permitted to work on the fourteenth of Nisan, who mislaid or lost one of his tools, and his customers see him worried and hindered in his work.');">¹²</span> had lost something on the day before the festival? Do we say that since he is a craftsman, the reason [why he is allowed] is obvious, or since the reason is not so obvious as in those other cases [mentioned in the Mishnah], he may not [attend to himself in the festival week]?

רב אשי מתני בעי ר' זירא אומן שאבדה לו אבידה ערב הרגל מהו כיון דאומן הוא מוכחא מילתא או דלמא כיון דלא מוכחא מילתא כי הנך לא תיקו:

Let this question stand [adjourned].<span class="x" onmousemove="('comment',' For a future adequate solution.');">¹³</span> [ONE ARRIVING HOME] FROM ABROAD [MAY CROP]. [The anonymous view of] our Mishnah is not that of R'Judah.

ממדינת הים: מתניתין דלא כר' יהודה דתניא ר' יהודה אומר הבא ממדינת הים לא יגלח מפני שיצא שלא ברשות

For it is taught: R'Judah says, One arriving [home] from abroad may not crop himself [during the festival week] because he had set out [on his voyage] without the approval [of the Rabbis].<span class="x" onmousemove="('comment',' Quoted in J.M.K. I, 1: 'For R. Judah said it is forbidden to set out on a voyage on the great sea'. The reason for his disapproval is probably on account of the risk of not arriving home in time for the festival. Cf. Shab. ');">¹⁴</span> Said Raba: 'If he merely went on a tour all [authorities] are agreed that he is forbidden;<span class="x" onmousemove="('comment',' To attend to his personal appearance during the festival week.');">¹⁵</span> if to seek his bread, all are agreed that he is allowed.<span class="x" onmousemove="('comment',' To attend to his personal appearance during the festival week.');">¹⁵</span>

אמר רבא לשוט דברי הכל אסור למזונות דברי הכל מותר לא נחלקו אלא להרויחא מר מדמי ליה כלשוט ומר מדמי ליה כלמזונות

Difference of opinion arises only in the case of a voyage for business profits, one master looking upon it as equivalent to [mere] travelling, and the other master looking upon it as equivalent to seeking his bread'. An objection was raised: 'Said Rabbi: R'Judah's opinion seems apposite where he had set out without approval and the Sages' opinion seems apposite where he had set out with approval'. Now, what is 'without approval'?

מיתיבי אמר ר' נראין דברי ר' יהודה כשיצא שלא ברשות ודברי חכמים כשיצא ברשות מאי שלא ברשות אילימא לשוט והאמרת דברי הכל אסור ואלא למזונות והאמרת דברי הכל מותר אלא פשיטא להרויחא

If I say for going on a tour, did you not say that all are agreed that he is forbidden?<span class="x" onmousemove="('comment',' To attend to his personal appearance during the festival week.');">¹⁵</span> Again [should it mean] for seeking [his] bread; surely did you not say that [if with this object] all are agreed that is allowed?<span class="x" onmousemove="('comment',' To attend to his personal appearance during the festival week.');">¹⁶</span> It is obvious therefore that it means for profit-seeking.<span class="x" onmousemove="('comment',' I.e., R. Judah does not approve of a sea voyage for mere gain or profit.');">¹⁷</span>

אימא סיפא נראין דברי חכמים כשיצא ברשות מאי ברשות אילימא למזונות הא אמרת דברי הכל מותר ואלא להרויחא והא אמרת נראין דברי רבי יהודה בהא

Now consider the latter clause: 'And the Sages' opinion seems apposite where he had set out with approval'; what is meant by 'with approval'? If I say [approval to set out] for earning his bread, have you not said that all are agreed that he is allowed?<span class="x" onmousemove="('comment',' To attend to his personal appearance during the festival week.');">¹⁶</span> Again, should it [rather] mean for profit [seeking]; but surely then, did you not say that' R'Judah's [adverse] opinion seems apposite in this case [that he is forbidden]?<span class="x" onmousemove="('comment',' All of which shows that the difference cannot be as stated on the question of a voyage for profit.');">¹⁸</span>

הכי קאמר נראין דברי ר' יהודה לרבנן כשיצא שלא ברשות ומאי ניהו לשוט שאפילו חכמים לא נחלקו עליו אלא להרויחא אבל לשוט מודו ליה ונראין דברי רבנן לר' יהודה כשיצא ברשות ומאי ניהו למזונות שאפילו רבי יהודה לא נחלק עליהם אלא להרויחא אבל למזונות מודה להו

- This is what he [Rabbi] meant to say: The Rabbis accept R'Judah's opinion where he had started out 'without approval', and what means it? For going on a tour; because, even the Sages disagree with him only on [the question of a voyage] for gaining profit, whereas in regard to going on a tour they concur with him.<span class="x" onmousemove="('comment',' That he is to be penalized if his homecoming was delayed, and not allowed to trim himself during the festival week.');">¹⁹</span> And again, R'Judah accepts the Rabbis' opinion [that he may attend to himself]<span class="x" onmousemove="('comment',' To attend to his personal appearance during the festival week.');">¹⁶</span>

אמר שמואל קטן הנולד במועד מותר לגלח במועד שאין לך בית האסורין גדול מזה במועד אין מעיקרא לא

where he had set out 'with approval', and what means it? For seeking his bread; because even R'Judah disagrees with them only on [the question of a voyage] for gaining profit, whereas in regard to going out for seeking his bread he concurs with them.<span class="x" onmousemove="('comment',' The accepted view is that a voyage for profit is an extenuating circumstance. V. Han., Asheri and Codes.');">²⁰</span> Samuel said: 'If an infant is born during the festival [week] it is allowed to cut his hair<span class="x" onmousemove="('comment',' If its hair is abnormally long and, for convenience, would best be shortened. If, however, the shortening is imperative for hygienic reasons there is no question.');">²¹</span>

מתיב ר' פנחס כל אלו שאמרו מותר לגלח במועד מותר לגלח בימי אבלו הא אסור לגלח במועד אסור לגלח בימי אבלו

during the festival [week] because there is no imprisonment<span class="x" onmousemove="('comment',' In the pre-natal state.');">²²</span> more real than this'. [That is, only 'if. born] during festival [week]' it may be done, but [if born] before then, it is [presumably] not allowed.<span class="x" onmousemove="('comment',' Since it could have been cut before the festival.');">²³</span> R'Phineas raised all objection: 'Every one of those mentioned [by the Sages] as being permitted to crop his hair during the festival [week] may [likewise] crop his hair during the [thirty]<span class="x" onmousemove="('comment',' So in Tosef. II, 2. I. e., if he suffered a second bereavement before the mourning days of the first expired. V. infra 17b.');">²⁴</span> days of his mourning';<span class="x" onmousemove="('comment',' V. infra 17b.');">²⁵</span> [which means conversely] that every one of those who is forbidden to crop his hair during the festival [week] is [likewise] forbidden to crop his hair during the [thirty]<span class="x" onmousemove="('comment',' V. p. 83, n. 9.');">²⁶</span> days of his mourning.