POINT BY POINT SUMMARY
Prepared by R. Yakov Blinder
of Kollel Iyun Hadaf, Yerushalayim
Rosh Kollel: Rabbi Mordecai Kornfeld
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Previous daf Moed Katan 24
MOED KATAN 24, 25 - anonymously dedicated by an Ohev Torah and Marbitz Torah
in Ramat Beit Shemesh, Israel.
(g) Shmuel said to R. Yochanan: Mourning is not observed (not
even in private) on Shabbos.
1) KERI'AH AT THE TIME OF INTENSE EMOTIONS
(h) Someone said in the name of Shmuel that a mourner who
engages in marital relations (on Shabbos - Rashash) is
deserving of the death penalty (by the hand of G-d -
Rashi MS.), but R. Papa corrected the name from Shmuel to
R. Yochanan (because, as above, Shmuel permitted it).
(i) What Shmuel really said was: A mourner who does not grow
his hair or rip his clothes is deserving of death, as
derived from the Torah.
(j) Shmuel said some manifestations of mourning are
forbidden on Shabbos and some are not. The forbidden ones
are those which are unmistakable signs of mourning,
1. Wearing the mourning head-wrapping.
(k) The manifestations of mourning that are permitted are
those which are not such obvious signs of mourning (for
sometimes ordinary people act in this way), namely:
2. Showing the rip in the garment.
3. Keeping the beds turned over.
1. Going without shoes.
(l) Rav disagreed with 4:j:1 (where Shmuel prohibited wearing
the head-wrapping on Shabbos), because Rav required only
a minimal head covering, and ordinary people often wear
head coverings. Shmuel, however, said two things:
2. Abstention from marital relations
3. Refraining from washing in warm water (that was
warmed before Shabbos, of course).
1. Keri'ah must be done at the time of intense
emotions, otherwise it is invalid.
(m) R. Yochanan: Removal of the mourner's head-wrapping for
Shabbos is not required if he is wearing shoes; the shoes
alone demonstrate that he is not observing mourning on
2. The head must be wrapped in the fashion of the
Arabs, otherwise it is invalid. (This is why Shmuel
forbade it on Shabbos; ordinary people (non-Arabs)
never wear this kind of headdress.)
i. R. Nachman explained this term: The wrapping
must come around and cover the chin.
(a) Question: How could Shmuel say (above, 4:l:1) that
Keri'ah must only be done at the time of intense emotion
(i.e., at the time of death - Rashi)? Shmuel and R.
Yochanan both did Keri'ah when they heard of the deaths
of colleagues (some time after their deaths).
2) SOME DETAILS ABOUT YOM TOV CANCELLING MOURNING
(b) Answer: Rabbis are different, because their words of
Torah are constant reminders of how much they are missed.
Therefore "the time of intense emotions" lasts much
(c) Question: A Beraisa states that when a mourner changes
clothes during Shiv'ah he must rip the new clothes also -
and that is already after "the time of intense emotion."
(d) Answer: That Beraisa is dealing with mourning for a
parent, and is an exception. It is not a bona fide
Keri'ah, but an expression of honor for the parent.
(e) Question: May those rips (in the new change of clothing,
mentioned in 1:c and 1:d) be sewn up (unlike the regular
Keri'ah rip for a parent; see above 22b, 2:i)?
(f) Answer: There is a disagreement between Amoraim about
(g) Going back to the topic of mourning on Shabbos:
1. Rava: The mourner can wear his ripped garment on
Shabbos around the house.
2. R. Yosef held like R. Yochanan, that mourning is
observed in private on Shabbos, so he wore his
head-wrap on Shabbos (in the house).
(a) R Gidel Bar Menashia said in the name of Shmuel: The
halachah is like Raban Gamliel in the Mishnah (above,
19a, 2:d:2), that all Yamim Tovim are equal in their
cancellation of Shiv'ah and Shloshim.
(b) There is another version of R. Gidel Bar Menashia's
statement - that it was in the name of Rav, and that it
was applied to a different Beraisa altogether, one
dealing with burying young children. The Beraisa makes
1. A baby under 30 days old is carried out for burial
in someone's arms (without a bier or coffin).
2. The burial (in a secluded place) should not involve
Yichud, i.e., one man and one woman, or one man and
two women. (But Abba Shaul permits one man and two
women in this case.)
3) MISHNAH - RELATIVES ONLY
3. No Shurah is held for the infant, nor are there
Birkas Aveilim or consolation calls.
(c) R. Anan Bar Sason ruled that if a relative died the day
before Shavuos, fourteen days of the Shloshim are taken
off - seven for the Shiv'ah that is cancelled by Yom Tov
(in accordance with Raban Gamliel, who considers Shavuos
a regular Yom Tov in this respect), and seven for
Shavuos, which is actually celebrated (with holiday
sacrifices) for seven days.
4. A baby over 30 days old is taken for burial in a
coffin (R. Yehudah: not one carried on the shoulder,
but in the arms).
5. Shurah is held for the baby, as well as Birkas
Aveilim and consolation calls.
6. A baby over one year old is taken on a regular bier.
7. R. Akiva disagrees: To be put on a bier the baby has
to be either actually two years old or developed
like a two-year old.
8. R. Shimon Ben Elazar: Whichever child is carried on
a bier is to be grieved over by the public, and
9. R. Elazar Ben Azariah: Whichever child was known to
people in his lifetime is to be dealt with (by
participating in his burial and in consoling the
relatives - Rashi MS.) by the public, and
10. The issue of how old a child should be to be given a
eulogy has two opinions:
i. R. Meir in the name of R. Yishmael: for poor
children, three years old and up; for rich
children, five years old and up.
ii. R. Yehudah in the name of R. Yishmael: for poor
children, five years and up; for rich children,
six years and up. According to the second
version of R. Gidel's statement (above, 2:b),
he ruled like this position of R. Yehudah.
(d) R. Papa said the same thing about Rosh Hashanah (although
there is no seven-day celebration connected to it) - it
removes fourteen days from the Shloshim.
(e) Ravina said the same thing about Shemini Atzeres -
altogether twenty-one days are removed (seven for the
cancelled Shiv'ah, seven for Sukkos and seven for Shemini
(a) Keri'ah is done by relatives only, as is the baring of
the shoulder and the eating of the first meal, served by
others (henceforth: the mourner's meal).
(b) During the mourner's meal the consolers should sit on