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Moed Katan 28

MOED KATAN 28 & 29 - anonymously dedicated by an Ohev Torah and Marbitz Torah in Ramat Beit Shemesh, Israel.

1) [line 1] CHAYAH - a woman who died while giving birth or a short time afterward
2) [line 8] MAH PARAH ADUMAH MECHAPERES, AF... - (a) just as the Parah Adumah (see Background to Sukah 13:11:I) atones for the sin of the Egel ha'Zahav (Golden Calf), so, too... (TOSFOS); (b) just as the Parah Adumah serves to be Metaher those who are Tamei and is called a "Chatas" (the Korban brought to atone for certain sins), so, too... (RABEINU CHANANEL)

3) [line 12] MISAH DECHUFAH - an impelled or hastened death
4) [line 14] GE'ARAH - (a) rebuke; (b) destruction (MALBIM in Sefer ha'Karmel)
5) [line 15] NEZIFAH - rebuke
6) [line 19] "TAVO V'CHELACH ELEI KAVER..." - "You shall come to your grave with a rich harvest, [like a full sheaf of grain that comes up in its season.]" (Iyov 5:26)

7) [line 25] KA DAIGEI RABANAN - the Chachamim were troubled (over his sudden death)
8) [line 25] ZUGA DEME'HADYEIV - a pair of Torah scholars from Adiabena, a district of Assyria between the rivers Lycus and Caprus; (alt., *ZUZA* DEME'HADYEIV - the name of an Amora)

9) [line 30] SHITIN HILULEI - sixty weddings
10) [line 30] SHITIN TICHLEI - sixty bereavements
11) [line 30] SEMIDA L'CHALBEI, V'LO MISBA'I - very fine wheat flour was used for the dogs, and it was not sought (because it was abundant)

12) [line 31] NAHAMA D'SA'AREI L'INSEHI, V'LO MISHTAKACH - bread made from barley flour was eaten by people, and there was none to be found

13) [line 34] HAVAH KA MENAMNEM - he was dying (lit. dozing)
14) [line 35] LEIMA LEI MAR D'LO L'TZA'ARAN - tell the Angel of Death not to cause me pain

15) [line 35] SHUSHVINEI - close friend
16) [line 35] KEIVAN D'IMSAR MAZALA, LO ASHGACH BI - since my end is near (lit. my luck is shaky), he no longer pays any attention to me

17) [line 37] KI RIVDA D'CHOSILTA - like the incision made by the blood- letting tool
18) [line 39] MAN SAFIN? - (a) who is worthy of having anyone *fear* them [or listen to their words at this time]? (RASHI to the EIN YAKOV); (b) who is *important* [at this time]? (ARUCH, TOSFOS)

19) [line 39] MAN RAKI'A - (a) who is perfected to the extent that he may make such requests of the Angel of Death [at this time]? (RASHI, TOSFOS); (b) who is lofty [in the eyes of the Angel of Death]? (ARUCH)

20) [line 40] K'MISHCHAL BINISA ME'CHALVA - like pulling a hair out of milk
21) [line 40] KAD HAVIS - as I was in my lifetime (and die again)
22) [line 41] D'NAFISH BI'ASUSEI - the fear [of the Angel of Death] is very great
23) [line 42] CHALFA LEI SHA'ATA - the hour passed [and his life was not taken in that incident]

24) [line 43] B'SHUKAH K'VEHEMAH!? - [do you want to take my life] in the market like [the way] an animal [is killed]?!

25) [line 43] ISA L'GABEI VEISA - come to my house!
26) [line 44] ISRACH LI TELASIN YOMIN - wait thirty days for me
27) [line 46] MAI KULEI HAI - (a) why all the effort? why are you trying so hard?; (b) why did you not come *after* thirty days? (RASHI MANUSCRIPT)

28) [line 46] KA DACHAKA RAGLEI D'VAR NASAN - you are pushing off the feet of Huna Bar Nasan, i.e. his time to become Nasi has arrived

29) [line 48] PAKA ARZA - (a) the cedar tree broke, blew up; (b) the cedar pillar of the Beis Midrash cracked

30) [line 49] TARIF A'BAVA - he knocked at the gate
31) [last line] GALI LEI - the Angel of Death revealed himself to him
32) [last line] ACHAVI LEI SHOTA D'NURA - he showed him a rod of fire
33) [last line] IMTZI LEI NAFSHEI - he let him take out his soul


34a) [line 1] ME'ANOS - to lament for the deceased in unison by saying the same words at the same time
b) [line 2] METAPCHOS - (a) to beat the heart (which was done publicly as a sign of mourning) (RASHI to Megilah 3b and to Shabbos 148b); (b) to clap (as a sign of mourning) (RASHI Beitzah 30a, RAMBAM Peirush ha'Mishnayos ibid., ROSH ibid.)

35) [line 4] MEKONENOS - to lament for the deceased responsively where one woman leads and all the other women repeat her words

36) [line 11] VAI L'AZALA; VAI L'CHAVILA - (a) "Woe for the one who died (lit. who is *going* to his world -- based upon Koheles 12:5); woe for the one who is carried like a package" (Chavilah) (RASHI to the EIN YAKOV); (b) "Woe for the one who died; woe for the one who must return the pledge (the soul)" (RABEINU CHANANEL); (c) "Woe for the one who died with debts; woe for his heirs who must assume his debts and give collateral (Chavolah) for them" (TOSFOS ROSH)

37) [line 11] SHECHANTZIV - a place in Bavel
38a) [line 12] GUD GARMA MI'KAKA - for someone who lost a favorite child, they would say, "A tooth was uprooted from the gums; take water to boil in the small section of the Antichi (see next entry) to wash him (i.e. unfortunately, only a small amount is necessary)" (TOSFOS ROSH)
b) [line 13] ANTICHI - there is an argument between two Amora'im as to what this is (Shabbos 41a): (a) an earthenware stove that has two sections, one for water and one for coals (b) a copper caldron with two bottoms, that holds coals between the two bottoms (TOSFOS ROSH)

39) [line 13] ATOF V'CHASU TUREI, D'VAR RAMEI U'VAR RAVREVEI HU - for a rich person who died, they would say, "Cloak and cover yourselves, you mountains, because the person who is to be buried on you is the son of noble and great people"; alt. (said to those present) "Cloak yourselves, and stand upon and cover the mountains, because the person who is to be buried is the son of noble and great people" (RABBEINU CHANANEL)

40) [line 14] SHEYUL ITZTELA D'MILSA L'VAR CHORIN D'SHILIMU ZEVADEI - for a poor person who died who came from a wealthy family they would say, "Borrow shrouds made of fine wool for him, since his living expenses have terminated [and will no longer be a burden on his family]" (TOSFOS ROSH)

41) [line 15] RAHIT V'NAFIL [BAR AMUDA'I (Girsa of the ROSH)] A'MA'ABRA V'YEZUFASA YAZIF - for a unsuccessful merchant who died after spending his life in constant exertion they would say, "The industrious diver for coral still needed to borrow money to pay the toll at the river crossing" (TOSFOS ROSH)

42) [line 16] ACHANA TAGAREI A'ZAVZEGEI MIVDEKU - for a reliable merchant they would say, (a) "Our brothers, the merchants, are judged at their nests, i.e. at their places of business" (ARUCH); (b) based upon the Girsa of the ROSH, ACHANA TIGRA A'ZEVINEI MIVDIK - "Our brother, the merchant, is judged based upon his business transactions (TOSFOS ROSH)

43) [line 17] MOSA KI MOSA U'MAR'IN CHIBULAYA - for a person who died after a long illness, they would say, "His death was like the death of others; the suffering that he went through beforehand, however, was usury" (RASHI to the EIN YAKOV, RABEINU CHANANEL, TOSFOS ROSH)

44) [line 19] D'YIT'AN YIT'ANUNEI - the one who carries the dead shall be carried by others

45) [line 19] D'YADEL YIDLUNEI - the one who raises his voice to eulogize shall be eulogized in a raised voice by others

46) [line 20] D'LO YADAL YIDLUNEI - the one who does not raise his voice to eulogize shall [die early and] be eulogized in a raised voice by others

47a) [line 22] AL YIKANES ECHAD MIKEM L'SOCH DIVREI CHAVEIRO - (a) No two of you should speak about the same topic (RAN); (b) Do not delve into the words spoken by your colleagues; since Rebbi Yishmael is an outstanding Torah scholar in the field of Agados, he will also be drawn into the discussion, which is prohibited, since he is a mourner and is prohibited from learning Torah (MAHARSHA)
b) [line 23] AMAR REBBI AKIVA, VA'ANI ACHARON - (a) Rebbi Akiva said that he would speak last and would be sure not to speak about a topic that was mentioned beforehand (RAN); (b) Rebbi Akiva said that he would speak last out of his great modesty (MAHARSHA)

48) [line 24] NA'ANEH REBBI TARFON - Rebbi Tarfon raised his voice to speak
49) [line 29] PERDESA'OS - guards

50) [line 29] YERAV'AM
Yerav'am Ben Nevat of the tribe of Efrayim was the first king of the ten tribes of Yisrael after their secession from the kingdom of the Davidic dynasty (subsequently known as Yehudah), as recorded in Melachim I 11:26- 12:20. Upon the death of Shlomo ha'Melech, Rechav'am, his son, took the counsel of his young advisors to increase the high tax and hard labor that Shlomo had instituted (Melachim I 12:14). As a result, the people rebelled under the leadership of Yerav'am ben Nevat. In order to prevent the people of the ten tribes from returning to the leadership of the Davidic kings, Yerav'am outlawed the Mitzvah of Aliyah l'Regel (traveling to the Beis ha'Mikdash for Pesach, Shavu'os and Sukos). Instead, he set up two golden calves (ibid. I 12:28), one in Beis El and one in Dan, and proclaimed that they should be served.

51) [line 30] MISREFOS - (a) the practice at the time of Tzidkiyahu ha'Melech was to burn the bed and personal belongings of kings upon their death (RASHI to Yirmeyahu 34:5); (b) the practice of burning incense in the room where a body lies before burial (RADAK ibid.)

52) [line 32] "BA'YOM HA'HU YIGDAL HA'MISPED B'YERUSHALAYIM K'MISPED HADADRIMON B'VIK'AS MEGIDON." - "On that day the mourning will become intense in Yerushalayim, like the mourning of Hadadrimmon [and the mourning] at the Valley of Megido." (Zecharyah 12:11)

53) [line 32] BIK'AS MEGIDO - the valley of Megido (Armageddon)
54) [line 35] PAR'OH CHAGIRA - (lit. Par'oh the Lame, also known as Par'oh Nechoh) King of Egypt at the time of Yoshiyahu ha' Melech, who wanted to pass through Eretz Yisrael on his way to war against Ashur (Melachim II 23:29-35, Divrei ha'Yamim II 35:20-36:4). His archers killed Yoshiyahu, who did not want to let his army pass through the land. He is called "the Lame" because he tried to sit on the miraculous throne of Shlomo ha'Melech and was hit by one of the mechanical golden lions, which crippled him (Vayikra Rabah 20:1, Targum Sheni, beginning of Megilas Ester).

55) [line 36] "...VEHA'MELECH HAYAH MA'OMAD BA'MERKAVAH..." - "[And the battle increased that day;] and the king was propped up in his chariot against the Arameans, [and died at evening; and the blood ran from the wound into the midst of the chariot.]" (Melachim I 22:35) - Even though Ach'av was mortally wounded, he had himself propped up in his chariot for the duration of the battle that day so that his soldiers would not be demoralized, should they find out about his condition. He feared that they would take flight and be slain while retreating (RASHI to the EIN YA'AKOV).

56) [line 39] K'KEVARAH - [with many holes] like a sieve
57) [line 43] "...V'SAR MIRZACH SERUCHIM." - "[Therefore now they shall go into exile at the head of the exiles,] and the revelry of those who stretched themselves [out on their beds (a reference to Amos 6: 4)] shall pass away." (Amos 6:7) - Chazal make a play on the word "v'Sar" ("and it shall pass away"), rendering it as if it were written with the letter Sin ("v'Sar" = "and he will be a minister"). The second half of this verse is thus translated as, "and the Mirzach (the mourner who was Nizach bi'Mrirus -- *shaken by bitterness*) will be a minister over Seruchim (those who are *left over* among the living)."

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