Moed Katan 52

ובאיחוי אלכסנדרי

Nor may the Alexandrian<span class="x" onmousemove="('comment',' Neatly sewed together on the surface with the joined ends on the wrong side of the material, or darned invisibly, or a piece neatly let in. V. hujht Tosaf. s.v. .');">¹</span> mending [be used].

ת"ר הקורע מתוך השלל מתוך המלל מתוך הלקט מתוך הסולמות לא יצא מתוך האיחוי יצא אמר רב חסדא ובאיחוי אלכסנדרי

Our Rabbis taught: One who rends [his garment] in a part that had been tacked together, basted, or [the edges] picked up by cross or ladderstitch, has not discharged his duty; if in a part which had been rejoined [in a seam], he has discharged his duty. Said R'Hisda: Also [if he rent] in a part [which had been done up] with the Alexandrian mending.

ת"ר רשאי להופכו למטה ולאחותו ר' שמעון בן אלעזר אוסר לאחותו וכשם שהמוכר אסור לאחותו כך הלוקח אסור לאחותו ולפיכך מוכר צריך להודיעו ללוקח

Our Rabbis taught: One is allowed to turn [a garment] upside down<span class="x" onmousemove="('comment',' I.e. , adapting the bottom part for the neck.');">²</span> and [then] completely mend the rent.

ת"ר תחילת קריעה טפח ותוספת שלש אצבעות דברי רבי מאיר רבי יהודה אומר תחילת קריעה שלש אצבעות ותוספת כל שהו

R'Simeon B'Eleazar forbids complete mending of the rent. And just as the vendor [of the garment] is forbidden to reunite the rent [completely] the buyer too is forbidden to reunite it [completely] and accordingly the vendor is bound to inform the buyer of [the nature of the rent].

אמר עולא הלכה כרבי מאיר בקריעה והלכה כרבי יהודה בתוספת תניא נמי הכי רבי יוסי אומר תחילת קריעה טפח ותוספת כל שהו

Our Rabbis taught: The initial rending is [to the extent of] a handbreadth,<span class="x" onmousemove="('comment',' Four fingers, the width of the palm.');">³</span> and any extension thereof<span class="x" onmousemove="('comment',' on the intermediate occurrence of another bereavement.');">⁴</span>

ת"ר אמרו לו מת אביו וקרע מת בנו והוסיף תחתון מתאחה עליון אינו מתאחה

is to be to the depth of three fingers: these are the words of R'Meir. R'Judah says: The initial rending is [to the extent of] three fingers and the extension may be as small as he cares.<span class="x" onmousemove="('comment',' Lit., 'whatever it be'.');">⁵</span>

מת בנו וקרע מת אביו והוסיף עליון מתאחה תחתון אינו מתאחה

Said 'Ulla, The halachah; follows R'Meir in regard to the [initial] rending and in regard to the extension, the halachah follows R'Judah. It is likewise taught: R'Jose Says.

מת אביו מת אמו מת אחיו מתה אחותו קורע קרע אחד לכולן רבי יהודה בן בתירה אומר על כולן קרע אחד על אביו ואמו קרע אחד לפי שאין מוסיפין על קרע אביו ואמו

The initial rending is [to the extent of] one handbreadth and the extension may be as little as one cares.<span class="x" onmousemove="('comment',' Lit., 'whatever it be'.');">⁵</span> Our Rabbis taught: If one was informed that his father died and he rent [his garment], [then] that his son died and he added thereto, the lower [inner portion] may be reunited; the upper parts is not to be reunited; that his son died and he rent his garment, [then] that his father died and he added thereto, the upper part may be reunited [and] the lower part<span class="x" onmousemove="('comment',' Of the rent made for a parent.');">⁶</span>

מאי טעמא אמר רב נחמן בר יצחק לפי שאינן בתוספת

is not to be reunited. [If one was informed] that his father died, that his mother died, that his brother died, that his sister died,<span class="x" onmousemove="('comment',' I.e. , the news of their several deaths reached him simultaneously. J.M.K. III, 7 reads thus: 'Even if he heard of the death of his father and mother and of his Master who had taught him wisdom, he makes one rent for all'.');">⁷</span>

אמר שמואל הלכה כרבי יהודה בן בתירה ומי אמר שמואל הכי והאמר שמואל הלכה כדברי המיקל באבל אבילות לחוד קריעה לחוד

he makes one rent for all. R'Judah B'Bathyra<span class="x" onmousemove="('comment',' J.M.K. III, 7 reads: 'R. Judah b. Tema says. 'He makes a rent for this one separately and for that one separately: only that he does not make that for his father and that for his mother as an extension" .="" but="" is="" not="" this="" (latter="" part)="" to="" the="" same="" effect="" as="" former="" part?="" only,="" what="" he="" means="" is,="" that="" one="" shall="" make="" no="" extension="" on="" a="" rent="" made="" for="" father="" or="" mother'.');"="">⁸</span>

עד היכן קורע עד טיבורו ויש אומרים עד לבו אע"פ שאין ראיה לדבר זכר לדבר שנאמר (יואל ב, יג) וקרעו לבבכם ואל בגדיכם

says: For all [near of kin he makes] one rent; for his father and/or mother<span class="x" onmousemove="('comment',' Note the ambiguity indicated here by 'and/or', that is, either (a) a separate rent for father and mother jointly, quite apart from the rent made for the other near-of-kin on that occasion; or (b) a separate rent for each, even if the news of their deaths was communicated to him at the same moment. The former interpretation (with some reservations) is accepted by Ritba. V. infra n. 1.');">⁹</span> [he makes] another rent: because a rent made for one's father or mother is not to be added to.<span class="x" onmousemove="('comment',' Cf. n. 1 suf'ra. Sem. IX reads as follows: One whose father and mother died (together) makes one rent for both; R. Judah b. Tema says: He makes a rent for this one separately and a rent for this one separately. rnt');">¹⁰</span>

הגיע לטיבורו מרחיק שלש אצבעות וקורע נתמלא מלפניו מחזירו לאחוריו נתמלא מלמעלה הופכו מלמטה והקורע מלמטה ומן הצדדין לא יצא אלא שכהן גדול פורם מלמטה

What is the reason [for this differentiation]? - Said R'Nahman B'Isaac, it is because there is no extension [of a rent] in their case.<span class="x" onmousemove="('comment',' Tosaf. s.v. fails to see the purport of this remark of R. Nahman b. Isaac and favours the view that the last clause ('because a rent made. .') is probably a gloss (and is in fact not found in Sem. I.e.) . Rabad, however, cited by Asheri, n. 71, explains the comment thus: Since a rent for a parent extends to the region of the heart (or even to the navel) , any extension of it (for another sorrow) would fail to be any indication thereof, as his friends would take the enlarged rent as the sign of the mourners excessive grief for his parent.');">¹¹</span> Samuel said: The halachah follows the view of R'Judah B'Bathyra.

פליגו בה רב מתנה ומר עוקבא ותרוייהו משמיה דאבוה דשמואל ולוי חד אמר כל שבעה קורע לאחר שבעה מוסיף וחד אמר כל שלשים קורע לאחר שלשים מוסיף

But did Samuel say that? Inasmuch Samuel stated that the halachah in matters of mourning is to follow the view of the [more] lenient authority!<span class="x" onmousemove="('comment',' Whereas R. Judah's view is in fact stricter than the first.');">¹²</span>

מתקיף לה רבי זירא מאן דאמר כל שבעה קורע אמאי דלא ניתן לשוללו אלא הא דאמר מר האשה שוללתו לאלתר ה"נ

- The [observance<span class="x" onmousemove="('comment',' I.e. , the period of seven or thirty days. which begins after the interment.');">¹³</span> of] mourning comes under one category and the [act of] rending<span class="x" onmousemove="('comment',' Which is effected at the most poignant moment of grief, at witnessing the death of a beloved (even before the interment) or at the first intelligence of it. It is a tribute to the dead.');">¹⁴</span>

התם משום כבוד אשה הוא

under another [category], To what extent does one rend [his garment]? - To [exposing his breast down to] the [region of the] navel; some say, [only] down to the [region of the] heart - Although there is no [authentic] proof on this point, there is some [Scriptural] allusion to it, as it is said: And rend your hearts and not your garments.<span class="x" onmousemove="('comment',' Joel II, 13.');">¹⁵</span> Having reached to the navel, [on hearing another evil report] he moves away a space of three fingers [from the former rent] and rends [afresh].

מאן דאמר כל שלשים קורע אמאי דלא ניתן לאחותו אלא לאביו ולאמו דלא ניתן לאחותו לעולם ה"נ

If the forepart of his garment is become full [of rents], he turns the garment front to back and then rends [again]; if it become full [of rents] in the upper parts. he turns the garment [upside] down; but one who rends the lower part or on the sides [of the garment] has not discharged his duty, save the High Priest, who rends [his garment] below.

התם משום כבוד אביו ואמו הוא

[On the extension rending] R'Mattenah and Mar 'Ukba held different views and both advanced them in the names of [Abba] Samuel's father and R'Levi [b. Sisi].

ת"ר היוצא בבגד קרוע לפני המת הרי זה גוזל את המתים ואת החיים

One said: 'Anytime during the seven days. one rends [anew for another bereavement] and after the seven he [merely] adds [to the first rent]'.

רשב"ג אומר האומר לחבירו השאילני חלוקך ואלך ואבקר את אבא שהוא חולה והלך ומצאו שמת קורע ומאחו וכשיבא לביתו מחזיר לו חלוקו ונותן לו דמי קרעו ואם לא הודיעו הרי זה לא יגע בו

The other said: 'Anytime during the thirty. one rends [anew for another bereavement] and after the thirty he [merely] adds thereto'.

ת"ר חולה שמת לו מת אין מודיעין אותו שמת שמא תטרף דעתו עליו ואין מקרעין בפניו ומשתקין את הנשים מפניו

To these statements R'Zera demurred. Now [said R'Zera], in regard to the one who says: 'Anytime during the seven days one rends [anew for another bereavement]',<span class="x" onmousemove="('comment',' It is the last part of the quotation on which the argument turns.');">¹⁶</span>

ומקרעין לקטן מפני עגמת נפש וקורעין על חמיו ועל חמותו מפני כבוד אשתו

why [rend anew]? Because the rent may not be tacked together;<span class="x" onmousemove="('comment',' Within the seven days.');">¹⁷</span>

ואמר רב פפא תנא באבל רבתי אבל לא יניח תינוק בתוך חיקו מפני שמביאו לידי שחוק ונמצא מתגנה על הבריות:

then [in the case of a woman] in view of the Master's statement: 'A woman [mourner] tacks the rent together forthwith' [may she not] just as well [add even to the first rent]?<span class="x" onmousemove="('comment',' Within the seven days.');">¹⁷</span> - [No, because] there<span class="x" onmousemove="('comment',' V. supra 22b, p. 142.');">¹⁸</span>

ואין מברין על מטות זקופות: ת"ר ההולך לבית האבל אם היה לבו גס בו יברוהו על מטות כפויות ואם לאו יברוהו על מטות זקופות

it is [a concession merely] out of the respect due to a woman.<span class="x" onmousemove="('comment',' V. ibid. Not the law, whereas rending the garment is a duty according to the law for all, it is a tribute she owes to the dead, and like everybody else she should act in the regular way for all, i.e., rend anew.');">¹⁹</span> Again [said R'Zera], in regard to the one who says: ' Anytime during the thirty, one rends [anew for another],<span class="x" onmousemove="('comment',' It is the last part of the quotation on which the argument turns.');">¹⁶</span>

רבא איתרע ביה מילתא על לגביה אבא בר מרתא דהוא אבא בר מניומי רבא זקיף אבא בר מרתא כפי אמר כמה לית ביה דעתא להאי צורבא מרבנן

why is that? Because the rent is not to be reunited;<span class="x" onmousemove="('comment',' During the thirty days. V. supra p. 143.');">²⁰</span>

תנו רבנן ההולך ממקום למקום

then [in the case of] a rent made for a father or mother that is never to be reunited, [may he not] just as well [add to the rent]?<span class="x" onmousemove="('comment',' Even during the thirty days; as, even after the thirty days he would, according to the view expressed above, act like any other person according to the law and merely add to the rent a little, in tribute of the fresh loss; otherwise there is no concession in the case of a son mourning for a parent until the end of the year.');">²¹</span> - [No, because] there [also the restriction is merely] out of the deference<span class="x" onmousemove="('comment',' Not the law; hence after thirty days he merely adds to the rent.');">²²</span> due to one's father and mother. Our Rabbis taught: One who goes forth before the dead with a garment already rent, robs the dead and the living [relatives of their due]. Rabban Simeon B'Gamaliel says: If a man says to his friend, 'Lend me your cloak and I shall go and visit my father who is ill', and he went and found him already dead, he rends it and then mends the rent. After returning home he returns the cloak and compensates him for the damage done by the rent; but if he had not informed him [of his intention to visit his sick father], he must not touch it. Our Rabbis taught: If one who is ill sustains bereavement, they should not inform him thereof, lest he thereby become distracted in mind; nor do they direct to have any garments rent in his presence and they direct the women to keep silent [from lamenting] in his presence. Children may be made to rend their clothes in order to stir up sadness and garments are also rent for a father-in-law or mother-in-law, out of deference to one's wife. R'Papa said: It is taught in the Ebel Rabbathi:<span class="x" onmousemove="('comment',' Cf. supra p. 148, n. 10.');">²³</span> 'A mourner should not set an infant on his knee, because the child may amuse him and he may thereby incur censure from his fellow men'. NOR DO THEY PROVIDE A REPAST SAVE<span class="x" onmousemove="('comment',' [MS.M. omits 'save', v. n. 6.]');">²⁴</span> [SEATED] ON UPRIGHT COUCHES.<span class="x" onmousemove="('comment',' For the reading. v. supra p. 154, n. I.');">²⁵</span> Our Rabbis taught: 'One who goes to the house of a mourner, if he be on familiar terms with him, may provide the repast for him [to be taken]<span class="x" onmousemove="('comment',' The one who provided the mourner's would also join him at the meal.');">²⁶</span> on overturned couches, but if not, he provides the repast for him [to be taken] on couches in erect position'.<span class="x" onmousemove="('comment',' [Our Mishnah accordingly speaks of one who is not on familiar terms with the mourner. Raabad and others (v. Asheri) explain the Mishnah as referring to festival week, when in no case is the meal provided on overturned couches. As, however, no couches are overturned on festival week, the word 'SAVE' is redundant and on this interpretation is to be omitted, v. n. 3.]');">²⁷</span> Raba suffered a misfortune and Abba B'Martha, who is the same as Abba B'Manyomi, went to the house [to provide the mourner's repast for him]. Raba sat on all upright couch while Abba B'Martha sat on an overturned one. Said Raba: How lacking in [good] sense<span class="x" onmousemove="('comment',' As Raba and his visitor were not on intimate terms, it was presumptuous on the part of the visitor to sit low, while Raba out of deference to the visitor sat on the couch in its normal position.');">²⁸</span> is that Associate of the Rabbis! Our Rabbis taught: One who goes from place to place [and mourning befell him while being on the road],<span class="x" onmousemove="('comment',' So MS.M. Asheri and other texts.');">²⁹</span>