Moed Katan 56

<big><strong>מתני׳</strong></big> נשים במועד מענות אבל לא מטפחות ר' ישמעאל אומר הסמוכות למטה מטפחות

<big><b>MISHNAH: </b></big>WOMEN MAY RAISE A WAIL DURING THE FESTIVAL [WEEK], BUT NOT CLAP [THEIR HANDS IN GRIEF]; R'ISHMAEL SAYS, THOSE THAT ARE CLOSE TO THE BIER CLAP [THEIR HANDS IN GRIEF]. ON THE DAYS OF NEW MOON, OF HANUKKAH AND OF PURIM<span class="x" onmousemove="('comment',' For these cf. supra p. 178, nn. 7 and 8.');">¹</span> THEY MAY RAISE A WAIL AND CLAP [THEIR HANDS IN GRIEF].

בראשי חדשים בחנוכה ובפורים מענות ומטפחות בזה וזה לא מקוננות נקבר המת לא מענות ולא מטפחות

NEITHER ON THE FORMER<span class="x" onmousemove="('comment',' The festival week.');">²</span> NOR ON THE LATTER OCCASIONS DO THEY CHANT A DIRGE. AFTER [THE DEAD] HAS BEEN INTERRED THEY NEITHER RAISE A WAIL NOR CAP [THEIR HANDS IN GRIEF].

איזהו עינוי שכולן עונות כאחת קינה שאחת מדברת וכולן עונות אחריה שנא' (ירמיהו ט, יט) ולמדנה בנותיכם נהי ואשה רעותה קינה

WHAT IS MEANT BY RAISING A WAIL' ['INNUY]?<span class="x" onmousemove="('comment',' I.e.. what is the technical meaning of the word used in the Mishnah, which literally means chanting, singing the lamenting words.');">³</span> WHEN ALL SING IN UNISON. WHAT IS MEANT BY A DIRGE [KINAH]?<span class="x" onmousemove="('comment',' The term for chanting a dirge used in the MISHNAH:');">⁴</span>

אבל לעתיד לבא הוא אומר (ישעיהו כה, ח) בלע המות לנצח ומחה ה' אלהים דמעה מעל כל פנים וגו':

WHEN ONE SPEAKS<span class="x" onmousemove="('comment',' Or, leads.');">⁵</span> AND ALL RESPOND AFTER HER, AS IT IS SAID: AND TEACH YOUR DAUGHTERS WAILING AND ONE ANOTHER [EACH] LAMENTATION [KINAH].<span class="x" onmousemove="('comment',' Jer. IX, 19.');">⁶</span> BUT AS TO THE FUTURE [DAYS] TO COME, [THE PROPHET] SAYS: HE WILL DESTROY DEATH FOR EVER AND THE LORD GOD WILL WIPE AWAY TEARS FROM OFF ALL FACES.<span class="x" onmousemove="('comment',' Isa. XXV, 8 cited here as a comforting conclusion to the lugubrious subject of the tractate.');">⁷</span>

<big><strong>גמ׳</strong></big> מאי אמרן אמר רב ויי לאזלא ויי לחבילא

<big><b>GEMARA: </b></big>What say the women [in lament]? - Said Rab:<span class="x" onmousemove="('comment',' Died 247 C.E.');">⁸</span> 'Cry woe o'er him that is now departing! Cry woe o'er his wounds<span class="x" onmousemove="('comment',' Cf. P5. XVIII, 5-6; CXVI, 3; Micah II, 10. Aliter: 'loss'.');">⁹</span> [and smarting]!' Raba<span class="x" onmousemove="('comment',' Died 309 C.E. half a century after Rab, who reported the same dirge.');">¹⁰</span>

אמר רבא נשי דשכנציב אמרן הכי ויי לאזלא ויי לחבילא ואמר רבא נשי דשכנציב אמרן גוד גרמא מככא ונמטי מיא לאנטיכי

said, The women of Shoken-Zeb<span class="x" onmousemove="('comment',' Identified by Obermeyer. 190ff as Askun - Zefia, two places in close proximity on the eastern bank of the Tigris, a parasanq (mile) from Sikara and, higher up. Mahoza, Raba's place. tcffn tffn tccn');">¹¹</span> speak thus: 'Cry woe o'er him that is departing! Cry woe o'er his wounds and smarting!'

ואמר רבא נשי דשכנציב אמרן עטוף וכסו טורי דבר רמי ובר רברבי הוא ואמר רבא נשי דשכנציב אמרן שייול אצטלא דמלתא לבר חורין דשלימו זוודיה

Raba also said, The women of Shoken-Zeb speak thus: 'Withdraw the bone from out the pot<span class="x" onmousemove="('comment',' Reading instead of as in our text (or D.S.) which means, 'Withdraw the bone from the molar tooth' which gives no tcff sense, as the dying do not suck or gnaw a bone. It has hitherto defied all explanation. It is probably a misreading of from ** or Latin ouenue hfhybt cacabus a three-legged cooking pot synonymous with cucuma - - associated here with = ** (V. Shab. 41a) meaning: He's dead, he needs no broth; fill now the pots and kettles with hot water to wash the dead instead.');">¹²</span> And the kettles<span class="x" onmousemove="('comment',' Reading instead of as in our text (or D.S.) which means, 'Withdraw the bone from the molar tooth' which gives no tcff sense, as the dying do not suck or gnaw a bone. It has hitherto defied all explanation. It is probably a misreading of from ** or Latin ouenue hfhybt cacabus a three-legged cooking pot synonymous with cucuma - - associated here with = ** (V. Shab. 41a) meaning: He's dead, he needs no broth; fill now the pots and kettles with hot water to wash the dead instead.');">¹²</span> fill with water [hot]'.

ואמר רבא נשי דשכנציב אמרן רהיט ונפיל אמעברא ויזופתא יזיף ואמר רבא נשי דשכנציב אמרן אחנא תגרי אזבזגי מיבדקו ואמר רבא נשי דשכנציב אמרן מותא כי מותא ומרעין חיבוליא

Raba said this also: The women of Shoken-Zeb speak thus: 'Be muffled,<span class="x" onmousemove="('comment',' Cf. supra ');">¹³</span> ye high mountains, [Clouds] covering your head; Of high lineage and grand ancestry Came he that is dead'.

תניא היה ר"מ אומר (קהלת ז, ב) טוב ללכת אל בית אבל וגו' עד והחי יתן אל לבו דברים של מיתה דיספד יספדוניה דיקבר יקברוניה דיטען יטענוניה דידל ידלוניה

Also this said Raba: The women of Shoken-Zeb speak thus: 'Borrow [and buy] a Milesian<span class="x" onmousemove="('comment',' A robe of Milesian wool was the finest. V. Classical Dictionaries.');">¹⁴</span> robe To dress a free-born son; [Give it free of charge] for

ואיכא דאמרי דלא ידל ידלוניה דכתיב (משלי כה, ז) כי טוב אמר לך עלה הנה וגו'

Provision left he none'.<span class="x" onmousemove="('comment',' Lit., 'has come to an end', has run out. Give him a decent funeral.');">¹⁵</span> And furthermore said Raba: The women of Shoken-Zeb speak thus: 'Comes hurrying and scurrying<span class="x" onmousemove="('comment',' Han. has different readings to the same effect - 'Running and tumbling comes one with a wallet...' Cf 'a purse of denars'. B.M. ');">¹⁶</span> Tumbling aboard the ferry

ת"ר כשמתו בניו של רבי ישמעאל נכנסו ד' זקנים לנחמו ר' טרפון ור' יוסי הגלילי ור' אלעזר בן עזריה ור"ע אמר להם ר' טרפון דעו שחכם גדול הוא ובקי באגדות אל יכנס אחד מכם לתוך דברי חבירו אמר ר"ע ואני אחרון

And having to borrow his fare'. Again this said Raba: The women of Shoken-Zeb speak thus: 'Our brothers are merchants who At the custom houses<span class="x" onmousemove="('comment',' Reading . Cf. Kohut, Ar. Compl. III, 264 s.v. His correction is confirmed by SBH p. 235. Kohut appropriately refers to Shab. ');">¹⁷</span>

פתח רבי ישמעאל ואמר רבו עונותיו תכפוהו אבליו הטריח רבותיו פעם ראשונה ושניה

are searched'. And again said Raba: The women of Shoken-Zeb speak thus: 'This death or that death [is the end of the quest]; Our bruises are the rate of interest'. It is taught: R'Meir was wont to say: '[It is written], It is better to go to the house of mourning than to the house of feasting; for that is the end of all men and the living will lay it to heart.<span class="x" onmousemove="('comment',' Eccl. VII, 2.');">¹⁸</span>

נענה ר"ט ואמר (ויקרא י, ו) ואחיכם כל בית ישראל יבכו את השריפה והלא דברים ק"ו ומה נדב ואביהוא שלא עשו אלא מצוה אחת דכתיב (ויקרא ט, ט) ויקריבו בני אהרן את הדם אליו כך בניו של ר' ישמעאל על אחת כמה וכמה

["And the living will lay it to heart"], what is that? Things about death; if one makes lament, others will lament for him; if one assists at burial, others will bury him; if one bears the bier, others will bear him; if one raises [his voice]<span class="x" onmousemove="('comment',' I.e., will cry aloud in his lament. Cf. Ber. 6b.');">¹⁹</span> others will raise [their voice] for him'.

נענה ר' יוסי הגלילי ואמר (מלכים א יד, יג) וספדו לו כל ישראל וקברו אותו והלא דברים ק"ו ומה אביה בן ירבעם שלא עשה אלא דבר אחד טוב דכתיב ביה (מלכים א יד, יג) יען נמצא בו דבר טוב כך בניו של ר' ישמעאל על אחת כמה וכמה

Others read [the last]: 'And he that raises not [himself with pride], others will raise him, as it is written: Glorify not thyself in the presence of the King and stand not in the place of great men; for better is it that it be said unto thee, Come up hither, than that thou shouldest be put lower in the presence of the prince.<span class="x" onmousemove="('comment',' Prov. XXV, 6-7.');">²⁰</span> Our Rabbis taught: When the sons of R'Ishmael died, four Elders went into his house to comfort him. R'Tarfon, R'Jose the Galilean, R'Eleazar B''Azaria and R'Akiba.

מאי דבר טוב ר' זירא ור' חיננא בר פפא חד אמר שביטל משמרתו ועלה לרגל וחד אמר שביטל פרדסאות שהושיב ירבעם אביו על הדרכים שלא יעלו ישראל לרגל

Said R'Tarfon to them: 'Know ye, he is a great sage and erudite in homiletic exposition, let none of you break in while another is speaking'. Said R'Akiba: 'And I be last!' R'Ishmael opened<span class="x" onmousemove="('comment',' Comforters are not to speak until the mourner has acknowledged their presence by some word addressed to them. Cf. Job II, 11-13; III, 1ff');">²¹</span> [the conversation] and said: 'His<span class="x" onmousemove="('comment',' Euphemistically altered by the Scribe, instead of saying. 'My sins etc.' 'I troubled...'.');">²²</span>

נענה ר' אלעזר בן עזריה ואמר (ירמיהו לד, ה) בשלום תמות ובמשרפות אבותיך המלכים הראשונים [אשר היו לפניך כן] ישרפו לך והלא דברים ק"ו ומה צדקיהו מלך יהודה שלא עשה אלא מצוה אחת שהעלה ירמיה מן הטיט כך בניו של ר' ישמעאל על אחת כמה וכמה

sins were many, his sorrowful bereavements came in close succession; he<span class="x" onmousemove="('comment',' Euphemistically altered by the Scribe, instead of saying. 'My sins etc.' 'I troubled...'.');">²²</span> troubled his Masters once and a second time!' R'Tarfon responded and said: 'But your brethren, the whole house of Israel bewail the burning which the Lord hath kindled.<span class="x" onmousemove="('comment',' Lev. X, 6.');">²³</span> Is not this universal sorrow more due<span class="x" onmousemove="('comment',' Lit., 'is not this a fortiori?'');">²⁴</span>

נענה ר"ע ואמר (זכריה יב, יא) ביום ההוא יגדל המספד בירושלם כמספד הדדרימון [בבקעת מגידון] ואמר רב יוסף אלמלא תרגומיה דהאי קרא לא הוה ידענא מאי קאמר

now [even than there]? Why, if Nadab and Abihu who had performed but one office - as it is written: And the sons of Aaron presented the blood unto him.<span class="x" onmousemove="('comment',' Ibid. IX, 9, while assisting their father at the ceremony of their induction into the priestly office.');">²⁵</span> were thus [universally mourned] - how much more clue to the sons of R'Ishmael'! R'Jose the Galilean then responded and said: It is written: And all Israel shall make lamentation for him and bury him.<span class="x" onmousemove="('comment',' I Kings XIV, 13. ,utsxrp ,utszrp ,ute,xhrp');">²⁶</span>

בעידנא ההוא יסגי מספדא בירושלם כמספדא דאחאב בר עמרי דקטל יתיה הדדרימון בר טברימון וכמספד דיאשיה בר אמון דקטל יתיה פרעה חגירא בבקעת מגידו

Is not more due now? Why, if Abijah Jeroboam's son who had done but one good thing - as it is written: Because in him there is found some good thing towards the Lord God of Israel,<span class="x" onmousemove="('comment',' I Kings XIV, 13. ,utsxrp ,utszrp ,ute,xhrp');">²⁶</span> - was mourned in such universal manner, how much more is clue to the sons of Ishmael!

והלא דברים ק"ו ומה אחאב מלך ישראל שלא עשה אלא דבר אחד טוב דכתיב (מלכים א כב, לה) והמלך היה מעמד במרכבה נכח ארם כך בניו של ר' ישמעאל על אחת כמה וכמה

What was that 'good thing'? R'Zeira and R'Hanina B'Papa [gave different explanations]: one Saying that he left his charge [post] and went on a festive pilgrimage [to Jerusalem]; the other saying that he removed the military guards<span class="x" onmousemove="('comment',' or = praesidia. V. Ar. Compl. VI, p. 418a. Var. lec. cf. **');">²⁷</span> that his father had posted on the roads to prevent the Israelites from going on a pilgrimage [to Jerusalem].<span class="x" onmousemove="('comment',' Cf. B. B., Sonc. ed. p. 499.');">²⁸</span>

א"ל רבא לרבה בר מרי כתיב ביה בצדקיהו בשלום תמות וכתיב (ירמיהו לט, ז) ואת עיני צדקיהו עור א"ל הכי א"ר יוחנן שמת נבוכדנאצר בימיו

R'Eleazar B''Azaria then responded and said: 'Thou shalt die in peace and with the burning of thy fathers, the formaer kings that were before thee, so shall they make a burning for thee.<span class="x" onmousemove="('comment',' Jer. XXXIV, 5.');">²⁹</span> Is not more clue now? Why, if Zeclekiah King of Judah who had performed but one office in having had Jeremiah lifted from the mire,<span class="x" onmousemove="('comment',' Cf. Ibid. XXXVIII, 6.');">³⁰</span>

ואמר רבא לרבה בר מרי כתיב ביה ביאשיהו (מלכים ב כב, כ) לכן הנני אוסיפך על אבותיך ונאספת אל קברותיך בשלום וכתיב (דברי הימים ב לה, כג) ויורו היורים למלך יאשיהו ואמר רב יהודה אמר רב שעשאוהו ככברה

was to be mourned thus, how much more is due to the sons of Ishmael'! R'Akiba then responded and said: 'In that day there shall be a great mourning in Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddon'.<span class="x" onmousemove="('comment',' Zech. XII, 11. The quotation is interrupted by a comment.');">³¹</span> [On this] R'Joseph said, Had we not the [Aramaic Targum] rendering of that text, I would not have known what it said there: 'In that time the mourning at Jerusalem will be as great as the lament over Ahab son of Omri whom Hadadrimmon son of Tabrimmon had slain<span class="x" onmousemove="('comment',' I Kings XXII, 34f. vfb');">³²</span>

א"ל הכי א"ר יוחנן שלא חרב בית המקדש בימיו

and as the lament over Josiah son of Amon whom Pharaoh the Lame<span class="x" onmousemove="('comment',' Translation of - Necho. Cf. II Sam. IV, 4; IX, 3.');">³³</span> [Necho] had slain in the valley of Megiddon.<span class="x" onmousemove="('comment',' II Kings XXIII, 29-20; II Chron. XXXV, 20ff.');">³⁴</span> Is not more due now?

א"ר יוחנן אין מנחמין רשאין לומר דבר עד שיפתח אבל שנאמר (איוב ג, א) אחרי כן פתח איוב את פיהו והדר ויען אליפז התימני

Why, if Ahab King of Israel who had done but one good thing - as t is written: And the king was stayed up in his chariot against the Arameans [and died at even]<span class="x" onmousemove="('comment',' I Kings XXII, 35. The good deed consisted in the wounded king being propped up so as not to discourage the fighting men and not to give the enemy an advantage.');">³⁵</span> - was lamented thus how much more is due to the sons of Ishmael'! Said Raba to Rabbah B'Mari, It is written about Zedekiah: Thou shalt die in peace;<span class="x" onmousemove="('comment',' Jer. XXXIV, 5.');">³⁶</span>

א"ר אבהו מנין לאבל שמיסב בראש שנאמר (איוב כט, כה) אבחר דרכם ואשב ראש ואשכון כמלך בגדוד כאשר אבלים ינחם

yet it is written [thereafter]: Moreover he [Nebuchadnezzar] put out Zedekiah's eyes?<span class="x" onmousemove="('comment',' Ibid. XXXIX, 7.');">³⁷</span> - He replied that R'Johanan had explained it thus, [namely] that Nebuchadnezzar died in Zedekiah's lifetime.<span class="x" onmousemove="('comment',' I.e., Zedekiah had the satisfaction to outlive his captor.');">³⁸</span> Again said Raba to Rabbah B'Mari, it is written: Therefore, behold I will gather thee to thy fathers, and thou shalt be gathered to thy grave in peace;<span class="x" onmousemove="('comment',' II Kings XXII, 20 addressed to King Josiah.');">³⁹</span>

ינחם אחריני משמע אמר רב נחמן בר יצחק ינחם כתיב

yet it is written [about him elsewhere]: And the archers shot at King Josiah,' [and the King said to his servants, Have me away for I am sore wounded;<span class="x" onmousemove="('comment',' Il Chron. XXXV, 23. h,hkjv kkj');">⁴⁰</span> And [on this last part] R'Judah citing Rab, commented: They riddled<span class="x" onmousemove="('comment',' Taking the word (I have been made ill) as if it were from (I am pierced, holed) . Cf Num. XIX, 16. J. Kid. I, 7 adds: 'They riddled him with three hundred arrows',');">⁴¹</span> his body like a sieve! - This, too he replied, R'Johanan explained that the Temple had not been destroyed [as threatened] in his lifetime.

מר זוטרא אמר מהכא (עמוס ו, ז) וסר מרזח סרוחים מרזח נעשה שר לסרוחים

Said R'Johanan:<span class="x" onmousemove="('comment',' D.S., Han., Asheri and others have: Said Rab Judah, as citing Rab.');">⁴²</span> Comforters are not permitted to say a word until the mourner opens [conversation], as it is said: So they sat down with him on the ground. and none spake a word unto him; for they saw that his grief was very great.<span class="x" onmousemove="('comment',' Job. II, 13.');">⁴³</span>

אמר ר' חמא בר חנינא מנין לחתן שמיסב בראש שנאמר (ישעיהו סא, י) כחתן יכהן פאר מה כהן בראש אף חתן בראש

After this opened Job his mouth.<span class="x" onmousemove="('comment',' Ibid. III, 1.');">⁴⁴</span> Then answered Eliphaz the Temanite.<span class="x" onmousemove="('comment',' Ibid. IV, 1.');">⁴⁵</span> Said R'Abbahu: Whence [derive we the practice] that the mourner reclines in the foremost place<span class="x" onmousemove="('comment',' On the table etiquette of the ancients, both in Palestine and in Babylon, v. Ber. 46b, where both R. Naliman b. Isaac and Mar Zutra mentioned here are among the persons taking part in the discussion on this point.');">⁴⁶</span>

וכהן גופיה מנלן דתנא דבי ר' ישמעאל (ויקרא כא, ח) וקדשתו לכל דבר שבקדושה לפתוח ראשון ולברך ראשון וליטול מנה יפה ראשון

[at the mourners' repast]? From what is said [by Job]: I chose out their way, and sat chief, and dwelt as a king it, the army, as one comforteth the mourners.<span class="x" onmousemove="('comment',' Job XXIX, 25. Possibly R. Abbahu and Mar Zutra (mentioned next) read into the terms 'chief' and 'king' the popular, familiar usage of these terms in Latin and Greek, by which they designated the person presiding over the toasts at the end of a feast, the rex convivii, basileus, or symposiarch. The following citation from Sem. XIV, (end) , will make it clear: 'Ten cups (toasts) they drink in the house of mourning; two before the meal, five during the meal and three after the meal (namely) one for the benediction of the mourners, one for comforting the mourners and one');">⁴⁷</span> 'As one comforteth the mourners'?

א"ר חנינא קשה יציאת נשמה מן הגוף

Does not that convey [rather] that he was [at the head in] comforting others? - Said R'Nahman B'Isaac: [Not necessarily as] it is written Yenahem, it may be rendered, 'as when one comforteth mourners'.<span class="x" onmousemove="('comment',' Which is the equivalent of the passive 'as when mourners are being comforted'. For other instances of this use of the third person singular in the passive sense v. Gen. XLVIII, 1-2 (someone told Joseph, one told Jacob) . Cf. Gesenius, Hebrew Grammar, 144, 3a. Or, it may be pointed ojbh = as when 'it being comforted', i.e., when comfort is being tendered to mourners.');">⁴⁸</span> Mar Zutra said: The rule might be [derived] from here:<span class="x" onmousemove="('comment',' Amos VI, 7. The rendering is here adapted to the requirements of the exposition. The prophet there threatens: Therefore now shall they (the jzrn ohjurx callous revellers) go captive at the head of captives and the revelry () of them that lay () stretching (on banqueting couches) shall rx xhjurx vzrn rxu pass away () . It is the three words, , in the second half of the sentence that are being strained to yield the sense required by Mar Zutra. rxu rau');">⁴⁹</span> And prince<span class="x" onmousemove="('comment',' (and shall pass away) = (and prince be) . jzrn rn vz jzrn');">⁵⁰</span> be he who is embittered - distraught<span class="x" onmousemove="('comment',' is divided into (bitter) and (moved, perturbed, distraught) . Cf. Rashi on the parallel passage Keth. 69b. The term denotes solemn feasting, particularly a funerary repast, as seems clear from Jer. XVI, 5-8. Cf. Ar. Compl., a.v. Also, Kimhi on Jer. l.c. and on Amos, l.c.');">⁵¹</span> among those stretched [on couches].<span class="x" onmousemove="('comment',' Cf. Amos VI, 4.');">⁵²</span> Said R'Hama B'Hanina, Whence [is derived the practice] that a bridegroom reclines in the foremost place [at the marriage feast]? From what is said: I will rejoice in the Lord. for He hath clothed me with the garments of salvation. as a bridegroom that ministers in his diadem as a priest.<span class="x" onmousemove="('comment',' Isa. LXI, 10.');">⁵³</span> Which means that just as a priest [with whom he is compared] is at the head, so is the bridegroom [placed] at the head. And whence have we this ruling about the priest himself? - From what is taught in [a Baraitha of] the School of R'Ishmael: And thou shalt sanctify him [the priest] for he offereth the bread of thy God,<span class="x" onmousemove="('comment',' Lev. XXI, 8.');">⁵⁴</span> which means, [sanctify him] in every matter appertaining to hallowed things, to be first to begin,<span class="x" onmousemove="('comment',' The reading of the Law in the synagogue.');">⁵⁵</span> first to say grace, first to take a fair portion. R'Hanina said: The dying gasps severely agitate the body