Moed Katan 54

בכליכה והיו עניים מתביישין התקינו שיהו הכל מוציאין בכליכה מפני כבודן של עניים

on a plain bier,<span class="x" onmousemove="('comment',' Or box.');">¹</span> and the poor felt shamed: they instituted therefore that all should be brought out on a plain bier, out of deference for the poor. Formerly they were wont to set a perfuming-pan under [the bed of] those that died of intestinal disorders, and the living suffering from intestinal disorders felt shamed: they instituted therefore that it should be set under all [alike], out of deference to the living that suffer from intestinal disorders.

בראשונה היו מניחין את המוגמר תחת חולי מעים מתים והיו חולי מעים חיים מתביישין התקינו שיהו מניחין תחת הכל מפני כבודן של חולי מעים חיים

Formerly they were wont to subject to [ritual] ablution all utensils that had been used by [dying] menstruants,<span class="x" onmousemove="('comment',' A menstruant's touch defiled persons, her bed, clothes and utensils. Cf. Lev. XV, 19-24.');">²</span> and the living menstruant women felt thereby shamed: they instituted therefore that they should subject utensils used by all [dying] women alike, out of deference to the living menstruants. Formerly they were wont to subject to [ritual] ablution all utensils used by those suffering from a flux.<span class="x" onmousemove="('comment',' Lev. XV, 4-12.');">³</span>

בראשונה היו מטבילין את הכלים על גבי נדות מתות והיו נדות חיות מתביישות התקינו שיהו מטבילין על גבי כל הנשים מפני כבודן של נדות חיות בראשונה מטבילין על גבי זבין מתים והיו זבין חיים מתביישין התקינו שיהו מטבילין על גב הכל מפני כבודן של זבין חיים

while dying, and the living suffering from a flux felt shamed: they therefore instituted that they should subject to ablution utensils used by all, out of deference to the living suffering from flux.<span class="x" onmousemove="('comment',' MS.M. inserts: Our Rabbis taught.');">⁴</span> Formerly the [expense of] taking the dead out [to his burial] fell harder on his near-of-kin than his death so that the dead man's near-of-kin abandoned him and fled, until at last Rabban Gamaliel came [forward] and, disregarding his own dignity, came out [to his burial] in flaxen<span class="x" onmousemove="('comment',' That is, dressed in linen instead of woollen expensive vestments, as had been the custom heretofore. tsrm tssrm');">⁵</span> vestments and thereafter the people followed his lead to come out [to burial] in flaxen vestments.

בראשונה היתה הוצאת המת קשה לקרוביו יותר ממיתתו עד שהיו קרוביו מניחין אותו ובורחין עד שבא רבן גמליאל ונהג קלות ראש בעצמו ויצא בכלי פשתן ונהגו העם אחריו לצאת בכלי פשתן אמר רב פפא והאידנא נהוג עלמא אפילו בצרדא בר זוזא:

Said R'Papa. And nowadays all the world follow the practice of [coming out] even in a paltry<span class="x" onmousemove="('comment',' : This is the correct reading for a popular pronunciation of the Latin word sordida which means cheap, poorly, mean, ragged. Cf. sordidn amictus and the Latin proverb: 'Saepe est etiam sub palliolo sordido sapientia' (Wisdom is often hidden under a ragged cloak) . Also Juv. III, 149: Si toga sordidula est etc. (If the toga is somewhat threadbare...) . This meaning fits also R. Papa's statement in B.M. ');">⁶</span> [shroud] that costs but a zuz.

אין מניחין את המטה ברחוב: אמר רב פפא אין מועד בפני תלמיד חכם וכל שכן חנוכה ופורים

THEY SET NOT DOWN THE BIER IN THE BROADWAY. Said R'Papa,<span class="x" onmousemove="('comment',' MS.M. and other texts read: Rabbah b. R. Huna.');">⁷</span> in the case of a scholar [who died] no regard is paid to the festival [week].<span class="x" onmousemove="('comment',' I.e., lament may be made for a scholar even on festival week.');">⁸</span>

והני מילי בפניו אבל שלא בפניו לא איני והא רב כהנא ספדיה לרב זביד מנהרדעא בפום נהרא אמר רב פפי יום שמועה הוה וכבפניו דמי

and much less so during Hanukkah<span class="x" onmousemove="('comment',' The Maccabean Feast of Lights beginning on the 25th of Kislev. V. I Macc. IV; II Macc. X, 1ff.');">⁹</span> or Purim,<span class="x" onmousemove="('comment',' V. Esth. IX, 19ff.');">¹⁰</span> and this ruling obtains only in his presence, but away from his presence no [lament is allowed].

אמר עולא הספד על לב דכתיב (ישעיהו לב, יב) על שדים סופדים טיפוח ביד קילוס ברגל

But that is not [correct]? For R'Kahana did make a lament for R'Zebid of Nehardea at Pum-Nahara? - Said R'Papi,<span class="x" onmousemove="('comment',' MS.M., R. Papa. spxv');">¹¹</span> it was on the day of [receiving] the tidings [of his death] and that is deemed the same as in his presence.

תנו רבנן המקלס לא יקלס בסנדל אלא במנעל מפני הסכנה

Said 'Ulla: [The technical meaning of] a hesped<span class="x" onmousemove="('comment',' .');">¹²</span> is [lamenting with striking] upon the breast, as it is written: [Tremble ye. strip you.

אמר רבי יוחנן אבל כיון שניענע ראשו שוב אין מנחמין רשאין לישב אצלו

and gird sackcloth upon your loins]. striking upon the breast.<span class="x" onmousemove="('comment',' Isa. XXXII, 11-12. jupy');">¹³</span> [The technical meaning of] tippuah<span class="x" onmousemove="('comment',' , v. Tosaf. xuke');">¹⁴</span>

ואמר רבי יוחנן הכל חייבין לעמוד מפני נשיא חוץ מאבל וחולה ואמר ר' יוחנן לכל אומרים להם שבו חוץ מאבל וחולה

is clapping one's hands [in grief], and that of killus<span class="x" onmousemove="('comment',' , cf. Ezek. VI, 11.');">¹⁵</span> is [tapping] with the foot [in mourning]. Our Rabbis taught: One who does the tapping with the foot.

אמר רב יהודה אמר רב אבל יום ראשון אסור לאכול לחם משלו מדאמר ליה רחמנא ליחזקאל (יחזקאל כד, יז) ולחם אנשים לא תאכל רבה ורב יוסף מחלפי סעודתייהו להדדי

should not do so when wearing either sandal or boot, because of the danger.<span class="x" onmousemove="('comment',' Of twisting the ankle or hurting another's foot.');">¹⁶</span> Said R'Johanan, As soon as the mourner nods his head,<span class="x" onmousemove="('comment',' Thereby indicating to the comforters that they may retire, whatever his reason may be, whether his wish or necessity; he may not bid them ouka farewell with the word 'Peace' - .');">¹⁷</span> the comforters are no longer allowed to remain seated by him.

ואמר רב יהודה אמר רב מת בעיר כל בני העיר אסורין בעשיית מלאכה

R'Johanan said also, All are in duty bound to rise at the Presence of the Nasi,<span class="x" onmousemove="('comment',' At his entry.');">¹⁸</span> save a mourner, or one who feels ill. And furthermore, said R'Johanan, To all we may say<span class="x" onmousemove="('comment',' E.g., to distinguished visitors or elderly persons.');">¹⁹</span>

רב המנונא איקלע לדרומתא שמע קול שיפורא דשכבא חזא הנך אינשי דקא עבדי עבידתא אמר להו ליהוו הנך אינשי בשמתא לא שכבא איכא במתא אמרו ליה חבורתא איכא במתא אמר להו אי הכי שריא לכו

'be seated' save to a mourner or one who feels ill.<span class="x" onmousemove="('comment',' As this might be taken ill, as an ominous expression wishing one to 'be seated' as a mourner.');">²⁰</span> Said Rab Judah, as citing Rab: A mourner is forbidden to eat of his own bread on the first day [of mourning].<span class="x" onmousemove="('comment',' I.e., after the funeral.');">²¹</span> as the AIl-Merciful said to Ezekiel: And eat thou not the bread of men.<span class="x" onmousemove="('comment',' Ezek. XXIV, 17. to be taken there as having been contrary to all regular practice, and done by the prophet to convey to his hearers the magnitude of the threatening calamities.');">²²</span>

ואמר רב יהודה אמר רב כל המתקשה על מתו יותר מדאי על מת אחר הוא בוכה ההיא איתתא דהות בשיבבותיה דרב הונא הוו לה שבעה בני מת חד מינייהו הוות קא בכיא ביתירתא עליה שלח לה רב הונא לא תעבדי הכי לא אשגחה ביה שלח לה אי צייתת מוטב ואי לא צבית זוודתא לאידך מית ומיתו כולהו לסוף אמר לה תימוש זוודתא לנפשיך ומיתא

Rabbah and R'Joseph alternately provided the repast to each other. This also said Rab Judah as reporting Rab: When a person dies in town, all the townspeople are forbidden from doing work. R'Hamnuna once came to Daru-matha;<span class="x" onmousemove="('comment',' Obermeyer, p. 197 suggests that this place is identical with Darukart, in the neighbourhood of Wasit. SBH reads: Dara (N. of Nisibis) .');">²³</span>

(ירמיהו כב, י) אל תבכו למת ואל תנודו לו אל תבכו למת יותר מדאי ואל תנודו לו יותר מכשיעור הא כיצד שלשה ימים לבכי ושבעה להספד ושלשים לגיהוץ ולתספורת מכאן ואילך אמר הקדוש ברוך הוא אי אתם רחמנים בו יותר ממני

he heard the sound of the funerary-bugle<span class="x" onmousemove="('comment',' Cf. Meg. ');">²⁴</span> [and] seeing some people carrying on their work, he said: Let the people be under the shammetha [ban]! Is there not a person dead in town? They told him that there was an Association<span class="x" onmousemove="('comment',' A collegium that attended to burials.');">²⁵</span>

(ירמיהו כב, י) בכו בכו להולך אמר רב יהודה להולך בלא בנים רבי יהושע בן לוי לא אזל לבי אבלא אלא למאן דאזיל בלא בני דכתיב בכו בכו להולך כי לא ישוב עוד וראה את ארץ מולדתו רב הונא אמר זה שעבר עבירה ושנה בה

in the town. If so, said he t them, it is allowed you [to work]. And furthermore, Rab Judah said, as citing Rab, Whoever indulges in grief to excess over his dead will weep for another.

רב הונא לטעמיה דאמר רב הונא כיון שעבר אדם עבירה ושנה בה הותרה לו הותרה לו סלקא דעתך אלא אימא נעשית לו כהיתר

There was a certain woman that lived in the neighbourhood of R'Huna; she had seven sons one of whom died [and] she wept for him rather excessively. R'Huna sent [word] to her: 'Act not thus'. She heeded him not [and] he sent to her: If you need my word it is well; but if not, are you anxious to make provision<span class="x" onmousemove="('comment',' Provision for the long way, shrouds, etc.');">²⁶</span>

אמר רבי לוי אבל שלשה ימים הראשונים יראה את עצמו כאילו חרב מונחת לו בין שתי (יריכותיו) משלשה עד שבעה כאילו מונחת לו כנגדו בקרן זוית מכאן ואילך כאילו עוברת כנגדו בשוק:

for yet another? He [the next son] died and they all died. In the end he said to her, Are you fumbling with provision for yourself?

ולא של נשים לעולם מפני הכבוד: אמרי נהרדעי לא שנו

And she died. [Our Rabbis taught]:<span class="x" onmousemove="('comment',' So Han. and SBH.');">²⁷</span> 'Weep ye not for the dead, neither bemoan him<span class="x" onmousemove="('comment',' Jer. XXII, 10.');">²⁸</span> [that is], 'Weep not for the dead' [that is] in excess, 'neither bemoan him' - beyond measure. How is that [applied]? - Three days for weeping and seven for lamenting and thirty [to refrain] from cutting the hair and [donning] pressed clothes; hereafter, the Holy One, blessed be He, says, 'Ye are not more compassionate towards him [the departed] than I'. Weep sore for him that goeth away.<span class="x" onmousemove="('comment',' Jer. XXII, 10.');">²⁸</span> Said Rab Judah [as reporting Rab],<span class="x" onmousemove="('comment',' So MS.M. and Yalkut.');">²⁹</span> that means, Weep for him who goes [to his long home] childless.<span class="x" onmousemove="('comment',' Cf. B.B. ');">³⁰</span> R'Joshua B'Levi would not go to [visit] a house of mourning save to that of one who had gone childless, for it is written [said he]: Weep sore for him that goeth away,<span class="x" onmousemove="('comment',' 'Goeth away' also means 'to die childless'. Cf. Gen. XV, 2.');">³¹</span> for he shall return no more nor see his native country.<span class="x" onmousemove="('comment',' Jer. XXII, 10.');">²⁸</span> R'Huna said this [verse refers to] one who committed a sinful act and repeated it again. R'Huna is here adhering to his own view, as he said: 'As soon as a person has continued a sinful act and has repeated it, it has become unto him permissible'. [You say].' Become unto him permissible'? Can you conceive such a thing? - Say rather that it has become unto him as though it were something permissible. Said R'Levi: A mourner [during] the first three days should look upon himself as if a sword is resting between his shoulders;<span class="x" onmousemove="('comment',' Close by and ready to slay him.');">³²</span> from the third to the seventh, as if it stands in the corner facing him; thereafter a it is moving alongside him in the [broad] market place. AND THE BIER OF WOMEN IS NEVER [SET DOWN IN THE BROADWAY] FOR THE SAKE OF PROPRIETY. Said the Nehardeans:<span class="x" onmousemove="('comment',' R. Hama, R. Nahman and Samuel. V. Sanh. ');">³³</span> This [Mishnah] was taught only