Moed Katan 36

הספרים הני אין כלי פשתן לא

This [detailed enumeration] implies that these only [one may wash], but not [all sorts of] garments made of flax? - Said Abaye to him, [Not necessarily]; Our Mishnah included even those other kinds [of material].<span class="x" onmousemove="('comment',' [E.g., woollen which requires more skill in cleaning, yet in the case of hand-towels, washing is permitted. But as to those made of linen, all sorts of garments may be washed].');">¹</span> Said Bar Hedya: I have myself seen at the lake of Tiberias [people] bringing along basins full of flax garments [and washing them] during the festival week. Abaye [however] strongly contested this [testimony].

אמר ליה אביי מתני' אפילו דשאר מיני אמר בר הידיא לדידי חזי לי ימה של טבריה דמפקי לה משיכלי דמני כיתנא בחולא דמועדא

Who can vouch to us that they did it with the approval of the Sages? Possibly they did so without the approval of the Sages! MISHNAH AND THE FOLLOWING DOCUMENTS MAY BE INDITED DURING THE FESTIVAL [WEEK]: INSTRUMENTS OF BETROTHAL,<span class="x" onmousemove="('comment',' Either (a) the formula of espousal: 'Behold thou art dedicated unto me according to the law of Moses and Israel' (Cf. Kid. ');">²</span>

מתקיף לה אביי מאן לימא לן דברצון חכמים עבדי דלמא שלא ברצון חכמים עבדי:

BILLS OF DIVORCE<span class="x" onmousemove="('comment',' Cf.. Deut. XXIV, 1-4.');">³</span> AND RECEIPTS;<span class="x" onmousemove="('comment',' Or part-cancellation of a debt. Cf. Keth. ');">⁴</span> TESTA MENTS, BEQUESTS<span class="x" onmousemove="('comment',' During his lifetime. B.M. 19a. palest. Mishnah reads: 'and bequests'.');">⁵</span>

<big><strong>מתני׳</strong></big> ואלו כותבין במועד קדושי נשים וגיטין ושוברין דייתיקי מתנה ופרוזבולין איגרות שום ואיגרות מזון

AND PROSBOLS;<span class="x" onmousemove="('comment',' A formal written declaration made by a creditor before the Judges assigning to the Court the collection of an outstanding debt, thus preventing its cancellation by the incidence of the Sabbatical year. Cf. Deut. XV, 2, and Sheb. X, 4; Git. 36a. The Prorbol is said to have been instituted by Hillel.');">⁶</span> VALUATION CERTIFICATES<span class="x" onmousemove="('comment',' Valuation of a debtor's property by order of Court prior to a public auction to meet the payment of his debt. Cf. B.M. ');">⁷</span> AND ORDERS FOR ALIMONY:<span class="x" onmousemove="('comment',' E.g., to keep a step-daughter for a certain period. V. Keth. 101b.');">⁸</span>

שטרי חליצה ומיאונים ושטרי בירורין גזרות בית דין ואיגרות של רשות:

RECORDS OF HALIZAH<span class="x" onmousemove="('comment',' The ceremony on the refusal of the levirate marriage by the brother of a man who died absolutely childless. V. Deut. XXV, 5-10. For the text see J.M.K. ad loc. and Yeb. 3 9b.');">⁹</span> AND OF REPUDIATION [OF MARRIAGE]<span class="x" onmousemove="('comment',' By a girl minor who before attaining puberty had been given in marriage (after her father's death) by her mother or brothers. Her repudiation before a tribunal of three judges was sufficient to nullify the marriage. Cf. Yeb. ');">¹⁰</span> AND ARBITRATION RECORDS;<span class="x" onmousemove="('comment',' 'Compromissium', a covenant to abide by the decision of arbitrators, according to J.M.K. III, 3 or copies of the pleadings and award, according to B.M. 20a. ,uar = ,uatr = ,uar');">¹¹</span>

<big><strong>גמ׳</strong></big> אמר שמואל מותר לארס אשה בחולו של מועד שמא יקדמנו אחר לימא מסייע ליה ואלו כותבין במועד קדושי נשים

JUDGMENT ORDERS AND DIPLOMATIC<span class="x" onmousemove="('comment',' government 'letters of credentials', 'diplomas'; or voluntary, private, friendly letters, J.M.K., ibid; also Lewin Otz. Hag. IV, Mashk. Nos. 53-55.');">¹²</span> CORRESPONDENCE. <big><b>GEMARA: </b></big>[INSTRUMENTS OF BETROTHAL].

מאי לאו שטרי קדושין ממש לא שטרי פסיקתא וכדרב גידל אמר רב

Said Samuel, 'One is allowed to betroth a woman during the festival week, [the reason being] lest another [rival suitor] anticipate him'. Might one suggest that [the wording here] lends support to Samuel's view: AND THE FOLLOWING MAY BE INDITED DURING THE FESTIVAL [WEEK]: INSTRUMENTS OF BETROTHAL. What is [meant by this]?

דאמר רב גידל אמר רב כמה אתה נותן לבנך כך וכך כמה אתה נותן לבתך כך וכך עמדו וקדשו קנו הן הן הדברים הנקנין באמירה

Is it not actually inditing the formula of Kiddushin?<span class="x" onmousemove="('comment',' The dedication formula, v. n. 6 on MISHNAH:');">¹³</span> - No, [it means, drawing up] the [preliminary] terms, and as R'Giddal, citing Rab, stated: 'How much do you give to your son? ' 'So much and so much.' 'How much do you give to your daughter? ' 'So much and so much'.

לימא מסייע ליה אין נושאין נשים במועד לא בתולות ולא אלמנות ולא מיבמין מפני ששמחה היא לו הא לארס שרי

[If] they then stood up and pronounced the 'dedication' [espousal formula] they have acquired their legal rights [to the offers]; these are [among] the matters that are [legally] acquired by word of mouth.<span class="x" onmousemove="('comment',' Without formal, symbolical 'delivery'. Cf. Keth. ');">¹⁴</span> Might one suggest [then] the following as lending support to him [to Samuel]? 'One may take a wife during the festival [week]. whether a virgin or a widow, but not effect a levirate marriage;<span class="x" onmousemove="('comment',' Deut. XXV, 5-6. V. p. 117, n. 5.');">¹⁵</span>

לא מיבעיא קאמר לא מיבעיא לארס דלא קעביד מצוה אלא אפילו לישא נמי דקא עביד מצוה אסור

as it is a rejoicing for him [the groom]',<span class="x" onmousemove="('comment',' V. supra 8b.');">¹⁶</span> [which implies] that betrothing is allowed. - Not [quite so].

תא שמע דתנא דבי שמואל מארסין אבל לא כונסין ואין עושין סעודת אירוסין ולא מיבמין מפני ששמחה היא לו ש"מ

He stated [the rule in the form] 'Not merely [this is not allowed but even that]: Not merely [it is forbidden] to betroth,<span class="x" onmousemove="('comment',' During the festival week.');">¹⁷</span> by which no scriptural obligation is carried out; but even to take [a wife in wedlock] whereby a scriptural obligation is fulfilled,<span class="x" onmousemove="('comment',' The duty of procreation. Gen. I, 27-28; II, 18, 22-24.');">¹⁸</span> he is forbidden.

ומי אמר שמואל שמא יקדמנו אחר והאמר רב יהודה אמר שמואל בכל יום ויום בת קול יוצאת ואומרת בת פלוני לפלוני שדה פלוני לפלוני

Come and hear [a support for this]: For it was learnt in the School of Samuel:<span class="x" onmousemove="('comment',' [Han.: Menasseh.]');">¹⁹</span> [Grooms] may betroth, but not bring [a bride] home: and they may not make a feast of betrothal nor effect a levirate marriage, as this is a rejoicing for him [the groom]'. Infer this.<span class="x" onmousemove="('comment',' I.e., this is conclusive.');">²⁰</span>

אלא שמא יקדמנו אחר ברחמים

But [yet], could Samuel have said 'Lest another [rival suitor] anticipate him'? Surely Rab Judah, as citing Samuel, said: ['Forty days before the embryo is formed<span class="x" onmousemove="('comment',' V. D.S. note ad loc and cf. Sot. ');">²¹</span> an echo issues<span class="x" onmousemove="('comment',' Cur. edd. have here 'daily'.');">²²</span>

כי הא דרבא שמעיה לההוא גברא דבעי רחמי ואמר תזדמן לי פלניתא א"ל לא תיבעי רחמי הכי אי חזיא לך לא אזלא מינך ואי לא כפרת בה' בתר הכי שמעיה דקאמר או איהו לימות מקמה או איהי תמות מקמיה א"ל לאו אמינא לך לא תיבעי עלה דמילתא

forth [on high] announcing, "The daughter of So-and-so is [to be a wife] to Soand-so".' [Similarly].' Such and such a field<span class="x" onmousemove="('comment',' Or house, family, D.S.');">²³</span>

הכי אמר רב משום רבי ראובן בן אצטרובילי מן התורה ומן הנביאים ומן הכתובים מה' אשה לאיש מן התורה דכתיב (בראשית כד, נ) ויען לבן ובתואל ויאמרו מה' יצא הדבר מן הנביאים דכתיב (שופטים יד, ד) ואביו ואמו לא ידעו כי מה' היא מן הכתובים דכתיב (משלי יט, יד) בית והון נחלת אבות ומה' אשה משכלת

is [to belong] to Soand-so'. - No; what it means is, 'Lest another [rival suitor] anticipate him' by means of prayer, as is illustrated by what occurred to Raba, who overheard a certain fellow praying for grace saying: 'May that girl be destined to be mine!' Said Raba to the man: 'Pray not for grace thus; if she be meet for you, you will not lose her, and if not , you have challenged Providence'.<span class="x" onmousemove="('comment',' You will (in the end) challenge Providence for not having granted your sincere prayer. htkj');">²⁴</span> Later he overheard him praying that either he should die before her or she before him.

ואמר רב משום רבי ראובן בן אצטרובילי ואמרי לה במתניתא תנא א"ר ראובן בן אצטרובילי אין אדם נחשד בדבר אלא א"כ עשאו ואם לא עשה כולו עשה מקצתו ואם לא עשה מקצתו הרהר בלבו לעשותו ואם לא הרהר בלבו לעשותו ראה אחרים שעשו ושמח

Said Raba to him: '[Praying Jack],<span class="x" onmousemove="('comment',' SBH. (Cf. Ex. XXXII, 11) .');">²⁵</span> did I not tell you not to pray fo grace in this matter? ' Thus said Rab in the name of R'Reuben B'Estrobile, from the Torah,<span class="x" onmousemove="('comment',' The Pentateuch.');">²⁶</span> from the Prophets and from the Hagiographa it may be shown that a woman is [destined to] a man by God.

מתיב רבי יעקב (מלכים ב יז, ט) ויחפאו בני ישראל דברים אשר לא כן על ה' אלהיהם התם להכעיס הוא דעבוד

From the Torah: Then Laban and Bethuel answered and said, The thing proceedeth from the Lord.<span class="x" onmousemove="('comment',' Gen. XXIV, 50.');">²⁷</span> From the Prophets: But his [Samson's] father and mother knew not that it was of the Lord.<span class="x" onmousemove="('comment',' Judg. XIV,4.');">²⁸</span> And from the Hagiographa: House and riches are the inheritance of fathers, but a prudent wife is from the Lord.<span class="x" onmousemove="('comment',' Prov. XIX, 14.');">²⁹</span>

תא שמע (תהלים קו, טז) ויקנאו למשה במחנה לאהרן קדוש ה' רב שמואל בר יצחק אמר מלמד שכל אחד קינא לאשתו ממשה התם משום שנאה הוא דעבוד

And Rab said [also this] in the name of R'Reuben B'Estrobile: 'A person does not incur suspicion unless he has done the thing [suspected]; and if he has not done it wholly he has done it partly; and if he has not done it partly, he has a mind to do it; and if he has not had a mind to do it, he has seen others doing it and enjoyed [the sight of it]'. [As against this], R'Jacob [of Nehar Pekod]<span class="x" onmousemove="('comment',' So MS.M. and parallels.');">³⁰</span> raised an objection [from the following text]: 'And the children of Israel did impute things that were not right unto the Lord their God.<span class="x" onmousemove="('comment',' II Kings, XVII, 9. Surely, God has not been guilty of improper intentions. Yet ill is imputed to Him.');">³¹</span>

ת"ש אמר רבי יוסי יהא חלקי עם מי שחושדין אותו בדבר ואין בו ואמר רב פפא לדידי חשדון ולא הוה בי

There they did it [purposely] to provoke [God]. Come [then] and hear [this statement]: And [Moses heard and fell on his face].<span class="x" onmousemove="('comment',' Num. XVI, 4. According to MS.M. Cf. Sanh. 110a.');">³²</span> What tidings had he heard? - Said R'Samuel B'Nahmani, as reporting R'Jonathan: [He heard that] they suspected him of [adultery with] a married woman, as it is said: And they were jealous<span class="x" onmousemove="('comment',' Connecting this expression with that of Num. V, 14.');">³³</span>

לא קשיא הא בקלא דפסיק הא בקלא דלא פסיק וקלא דלא פסיק עד כמה אמר אביי אמרה לי אם דומי דמתא יומא ופלגא

of Moses in the camp and of Aaron the holy one of the Lord.<span class="x" onmousemove="('comment',' Ps. CVI, 16.');">³⁴</span> And, said R'Samuel B'Isaac, this indicates that everyone was jealous of his wife because of Moses. - There [again] it was done out of hatred.<span class="x" onmousemove="('comment',' It was not suspicion, but sheer spite.');">³⁵</span>

והני מילי דלא פסק ביני ביני אבל פסק ביני ביני לית לן בה וכי פסק ביני ביני לא אמרן אלא דלא פסק מחמת יראה אבל פסק מחמת יראה לא

[Then] come and hear [this statement]: Said R'Jose, May my share be with him whom they suspect of something of which he is innocent. Nay further, R'Papa said, They suspected me myself of something of which I was innocent! - It is not difficult [to explain]. One [speaks of a] rumor that dies away, the other of a rumor that persists.

ולא אמרן אלא דלא הדר נבט אבל הדר נבט לא ולא אמרן אלא דלית ליה אויבים אבל אית ליה אויבים אויבים הוא דאפקוה לקלא:

And how long would a persistent rumor be? - Said Abaye.' Nanna' told me, Local gossip lasts a day and a half; and that holds good only if it did not cease in the meantime, but if it had ceased in the meantime, we take no notice of it. If, however, it does cease in the meantime, the rule is [to disregard it] only where it was not [stopped] out of fear, but if it was stopped out of fear, it is not [to be disregarded]; again, the rule is [to disregard it] only where it does not break out again, but where it breaks out again [we do] not [disregard it]; also, the rule is [to disregard it] when he [the maligned] person has no enemies, but if he has enemies, [we say] it is his enemies who have spread the [adverse] rumor.

<big><strong>מתני׳</strong></big> אין כותבין שטרי חוב במועד ואם אינו מאמינו או שאין לו מה יאכל הרי זה יכתוב

<big><b>MISHNAH: </b></big>BILLS OF CREDIT MAY NOT BE WRITTEN DURING THE FESTIVAL [WEEK]; BUT IF HE [THE CREDITOR] DOES NOT TRUST HIM OR HE<span class="x" onmousemove="('comment',' The borrower or the scribe. V. J.M.K. 82a.');">³⁶</span> HAS NOT [ENOUGH] FOOD TO EAT, HE MAY WRITE. SCROLLS [OF THE LAW] AND THE [SCRIPTURAL SECTIONS FOR] PHYLACTERIES<span class="x" onmousemove="('comment',' Cf. Deut. VI, 8; XI, 18 and supra.');">³⁷</span>

אין כותבין ספרים תפילין ומזוזות במועד ואין מגיהין אות אחת אפילו בספר עזרא רבי יהודה אומר כותב אדם תפילין ומזוזות לעצמו

AND MEZUZOTH<span class="x" onmousemove="('comment',' Deut. VI, 9; XI, 20.');">³⁸</span> MAY NOT BE WRITTEN DURING THE FESTIVAL [WEEK]; NOR MAY A SINGLE LETTER BE CORRECTED, EVEN IN THE [ANCIENT] TEMPLE-SCROLL.<span class="x" onmousemove="('comment',' According to some, a copy written by Ezra, according to others, the scroll kept in the 'Court' of the Temple.');">³⁹</span> R'JUDAH SAYS, A PERSON MAY WRITE THE [SCRIPTURAL SECTIONS FOR] THE PHYLACTERIES OR MEZUZOTH FOR HIMSELF